the Life of Imām 'ali Bin Mūsā Al-ridā

Chapter Ix

THE SCIENCE OF ISLAMIC JURISPRUDENCE

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

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

It is worth mentioning that the Shiites regard all the precepts which have been narrated on the authority of the Imāms of ahl al-Bayt,

peace be on them, as part of the Sunna, which is one of the sources of Fatwā or religious edict and among the concepts of Islamic legislation according which man should act and worship, if the way of the chain of authorities to them (the Imāms) is authentic, and if the fatwā was issued by them to explain the real precept, not for precautionary dissimulation, and other conditions which have been mentioned by the jurists concerning authentic traditions.

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

Examples of his Jurisprudence

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

1. The Purity of Well Water

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

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

[1] Wasā'il al-Shi'a, vol. 1, p. 127.

2. Things that Invalidate wudū

The Imām has mentioned the things that invalidate wudū as follows: discharge of urine, discharge of feces, discharge of flatus (through the anus), and sleep (to the extent that it makes a person unaware of his surroundings). He, peace be on him, said: Wudū is obligatory on the things that discharge especially from the two parts, and sleep apart from other things, for the two parts are the way of uncleanness. Man has no way which brings about uncleanness to him except through them, so they (men) have been commanded to clean themselves from this uncleanness.[1]

The Imām, peace be on him, also declared that vomiting, nosebleed, and pus were not among things which invalidated wudū.[2] However, some Imāms of the Islamic schools declared that these things invalidated wudū.

3. The Limit of the Face in Wudū

Ismāi`l b. Mahrān narrated, saying: I wrote to Imām al-Ridā, peace be on him, to ask him about the limit of the face (i.e. the part which should be washed during wudū), and he, peace be on him, wrote: from the beginning of the hair to the end of the face in addition to the two foreheads.[3] As for the jurists, they say that one should wash the face from the point where the hair of the head normally grows down to the chin in length. Breadithwise, the span is that area which is covered by the thumb and the middle finger when they are spread out.

4. Wudū with a Bandage (jabira)

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

[1] Al-Tahdhib, vol. 1, p. 5.
[2] Wasā'il al-Shi'a, Chapter on Wudū'.
[3] Ibid.

He, peace be on him, replied: He should wash the uncovered part with no bandage to which water reaches, and leave apart from that; he should not remove the bandage and play with his surgery( i.e. wound, cut, burn, or broken limb).[1]

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

5. The Wudū of Man and Woman

Mohammed b. Ismāil b. Buzaygh narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: In wudū for prayer, Allah has made it obligatory on women to start with the inward part of their hands and on men to start with the outward part of their hands.[2]

Mohammed b. Ali b. al-Husayn narrated. He said: [Al-Ridā, peace be on him, said:] Allah, the Great and Almighty,  has made it obligatory on people in wudū that women should start with the inward part of their hands and men start with the outward part of their hands.[3]

In wudū it is recommended for man to start with washing the outward part of his hands; and as for woman, it is recommended for her to start with washing the inward part of her hands. The meaning of

[1] Furū' al-Kāfi, vol. 1, p. 11.
[2] Ibid., p. 10.
[3] Man lā Yahdarahū al-Faqih, vol. 1, p. 16.

the word farada  in the two traditions is that He (Allah) has ordained and explained (performing wudū in this manner*)*, and not that He has made (it) obligatory.[1]

6. Seeking of Help from others in Wudū is Reprehensible

Al-Hasan b. Ali al-Washshā narrated, saying: I went in to al-Ridā, peace be on him, and there was a pitcher of water before him. When he wanted to perform wudū  for prayer, I approached him to pour water on his hands, but he refused that and said: No, O Hasan! he said. So I asked him: Why are you preventing me from pouring water on your hands? Do you hate that I am rewarded? You will be rewarded, he answered, but I will commit a sin. And how is that? I asked. He replied: Have you not heard these words of Allah, the Great and Almighty: Therefore, whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord ?[2] Here I am! I am going to perform wudū  for the prayer, which is an act of worship, and I hate that someone helps me in it.[3]

In the light of this narration and others which have been transmitted from the Imāms of guidance, the Imāmi jurists have given a religious decision that it is reprehensible for someone to seek help from others in the prerequisites of wudū .[4]

7. How Tayammum is Performed

Ismāil b. Hammām al-Kindi reported on the authority of Imām al-Ridā, peace be on him, who said: Tayammum is one stroke for the face, and one stroke for the back of the hands.[5]

The famous jurists believe that when tayammum  is performed instead of wudū, then one stroke is sufficient for the face and the

[1] Wasā'il al-Shi'a, vol. 1, p. 328.
[2] Qur'ān, 18, 110.
[3] Furū' al-Kāfi, vol. 1, p. 21.
[4] Al-'Urwat al-Withqā, Hateful Things in Wudū'.
[5] Wasā'il al-Shi'a, vol. 2, p. 978. Al-Tahdhib, vol. 1, p. 59.

(back of) the hands, and that when it is performed instead of ghusl, then two strokes are obligatory.[1] The narration regards multiplicity as absolute; and perhaps it (the narration) has been interpreted as recommended.

8. Tayammum with Mud

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

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

9. Incapability of Performing the Ghusl of Janāba

Ahmed b. Mohammed b. Abū Nasr asked Imām al-Ridā, peace be on him: Shall one practice (tayammum) when he is impure and has wound or cut or fear for himself of cold? He should not perform ghusl; he should practice tayammum[2], he answered.

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

10. The Skins of Dead Animals

Qāsim al-Saqi`l narrated, saying: I wrote to al-Ridā, peace be on him: I make sheaths from the skins of dead asses for swords, and they touch my own clothes, and I pray while wearing them. So he, peace be on him, wrote me: Use a garment for your prayer.[3]

As for the skins of dead animals, they are impure. When a wet

[1] Al-Tahdhib, vol. 1, p. 59. Wasā'il al-Shi'a, vol. 2, p. 973.
[2] Al-Tahdhib, vol. 1, p. 55. Wasā'il al-Shi'a, vol. 2, p. 968.
[3] Furū' al-Kāfi, vol. 1, p. 113. Wasā'il al-Shi'a, vol. 2, p. 1070.

garment touches them, it becomes impure. Hence prayer is not permissible except in pure clothes.

11. Gold and Silver Containers

Mohammed b. Ismāil reported, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about gold and siliver containers, and he regarded them as reprehensible. So I said: One of our companions narrated that Abū al-Hasan (Imām al-Kāzim), peace be on him, had a mirror clothed in silver, and he, peace be on him, said: No, praise belongs to Allah, it had a silver ring and the ring is with me. Then he said: When al-Abbās was excused, an (iron) bar clothed in silver was made for him; the bar was like that made for boys, and (its weight) was about ten (silver) dirhams, but Abū al-Hasan ordered it to be broken.[1]

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

12. Ghusl On Friday

Abd Allah b. al-Mughira reported on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: I asked him about ghusl on Friday, and he answered: It is obligatory on everyone, male or female, slave or free.[2]

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

13. Touching the Corpse of other than Man

One should not perform ghusl when he touches the corpse of other than man, for al-Fadl b. Shādhān transmitted from Imām al-Ridā, peace be on him, who said: It is not obligatory for one to

[1] Furū' al-Kāfi, vol. 2, p. 156. Wasā'il al-Shi'a, vol. 2, p. 1083.
[2] Wasā'il al-Shi'a, vol. 2, p. 946. Furū' al-Kāfi, vol. 1, p. 14.

perform ghusl when he touches the dead bodies of those other than man such as birds, animals, beasts of prey, and others, for all these things are clothed in feathers or hair; and all these things are alive and do not die; the only thing which is touched is the alive from among the living and the dead (animals).

Shaykh al-Hur al-Āmili said: The justification is untrue and the examples of it are many. It is likely that it is a justification especially for the most dominant individual.[1]

14. The Prayer for the Dead without Wudū

Al-Fadl b. Shādhān narrated from Imām al-Ridā, peace be on him, who said: We have made it permissible to perform the prayer for the dead without wudū, for it has neither bow (rukū) nor adoration (sujūd); rather it is a supplication and request; and it is permissible for you to supplicate Allah and ask Him in any state in which you are; wudū (is practiced) only for the prayer which has bow (rukū) and adoration (sujūd).[2]

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

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

Yunus said: I asked al-Ridā, peace be on him, saying: May I be your ransom, the people raise their hands during the takbir (exclaiming: Allah is Great!) for the dead in the first takbir, and they do not raise (their hands) after that. Shall I confine myself to the first takbir just as they do or raise my hands in each takbir? Raise your hands in each takbir, he said.[3]

[1] Wasā'il al-Shi'a, vol. 2, p. 936.
[2] Ibid.,  p. 799.
[3] Furū' al-Kāfi, vol. 1, p. 50. Wasā'il al-Shi'a, vol. 2, p. 786.

16. Prayer is the best Act of Worship

Yahyā b. Habib reported, saying: I asked al-Ridā, peace be on him, about the best prayer through which the servants seek nearness to Allah. He answered: Forty-six obligatory and supererogatory rakas. I said: This is the narration of Zarāra. Do you think that there is a person better than him in declaring the truth? he asked.[1]

17. Prayer is the Sacrifice of the Allah-fearing

Mohammed b. al-Fadl reported on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: Prayer is the sacrifice of the Allah-fearing.[2]

18. Prayer should be performed in its  Timing

Sad b. Sad narrated on the authority of Imām al-Ridā, who said: When it is time for you to pray, then perform the prayer, for you do not know what will happen.[3]

Many traditions have mentioned that it is recommended to perform prayer in its timing, and that it is reprehensible to delay it. In another tradition Imām al-Ridā, peace be on him, said: It is good to perform prayer in its timing.[4]

19. Timing of the Evening Prayer

Ismāil b. Mahrān narrated, saying: I wrote to al-Ridā, peace be on him, to ask him about the timings of the prayers, especially as it concerns the evening prayer, and he, peace be on him, wrote me: The time of the evening (prayer) is little, and its last timing is the disappearance of the red sky and the appearance of the white sky on the western horizon.[5]

[1] Al-Tahdhib, vol. 1, p. 135. Wasā'il al-Shi'a, vol. 3, p. 43.
[2] Furū' al-Kāfi, vol. 1, p. 73. Wasā'il al-Shi'a, vol. 3, p. 30.
[3] Al-Tahdhib, vol. 1, p. 213.
[4] Wasā'il al-Shi'a, vol. 3, p. 90.
[5] Furū' al-Kāfi, vol. 1, p. 77.

The Imām reflected on the best timing of prayer, not on the obligatory time, for its timing and that of the night prayer last up to midnight.[1]

20. Timings of the Noon and Afternoon Prayers

Ismāil b. Mahrān narrated, saying: I wrote to al-Ridā, peace be on him: Our companions have mentioned that when the sun comes near to descending (from its midday zenith), then it is time to start the noon and afternoon prayers; and when it sets, it is time to start the evening and night prayers, but this (the evening prayer) is before this (the night prayer) during travel and residence. So he wrote: Such is the time, but the time of the evening (prayer) is narrow (little).[2]

21. The Compensatory Supererogatory Prayers

Mohammed b. Yahyā reported, saying: I wrote to Abū al-Hasan al-Ridā, peace be on him: When will I compensate supererogatory prayers? Any hour, you like, of night or day, he replied.[3]

In the light of this narration and other narrations which have been reported from the Imāms of guidance, the Imāmi jurists have given a religious decision that it is recommended to recompensate supererogatory prayers, and that when one is incapable of compensating them, it is recommended for him to pay mudd (measure) as alms instead of each two rakaks.[4]

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

It is permissible for those who have excuses to perform the late-night supererogatory prayers (salāt al-layl) at the beginning of night,

[1] Minhājj al-Sālihin.
[2] Wasā'il al-Shi'a.
[3] Ibid., vol. 3, p. 68.
[4] Minhājj al-Sālihin.

for al-Fadl b. Shādhān transmitted from Imām al-Ridā, peace be on him, who said: It is permissible for the travelers and the sick to perform the late-night supererogatory prayers (salāt al-layl) at the beginning of night because of their business and weakness; and that they may gain their prayers. Accordingly, the sick may rest at the time of their rest, and the travelers may prepare themselves for travel.[1]

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

 It is not permissible for the worshipper to perform prayer while wearing the skins of beasts of prey, for Ismāil b. Sad al-Ahwas narrated, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about (him who performs) prayer  (while wearing) the skins of beasts of prey, and he replied: Do not pray while (wearing) them.[2]

24. Prayer  when Wearing Silk Clothing

The Imām, peace be on him, made it permissible for the worshipper to pray wearing silk clothing, for Muammar b. Khallād reported, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about the prayer when wearing a silk garment, and he answered: Pray wearing it.[3]

Sad b. Sad narrated on the authority of al-Ridā, peace be on him. He said: I asked him about silk skins, and he said: This is silk (pointing to his garment). We wear silk (clothing). So I said to him: May I be your ransom, that is hair. If its (the animals) hair is lawful, then its skin is lawful, he retorted.[4]      

[1] Man lā Yahdarahū al-Faqih, vol. 1, p. 147.
[2] Furū' al-Kāfi, vol. 1, p. 111. Wasā'il al-Shi'a, vol. 3, p. 257.
[3] Al-Tahdhib, vol. 1, p. 96. Wasā'il al-Shi'a, vol. 3, p. 261.
[4] Al-Tahdhib, vol. 1, p. 242. Wasā'il al-Shi'a, vol. 3, p. 266.

25. Performing Prayer on Roads is   Reprehensible

The Imāmi jurists have given a religious decision that performing prayer on roads is reprehensible. One of their proofs of that is what al-Hasan b. al-Jahm has narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: Do not pray on every road on which (men) walk. I (i.e. al-Hasan b. al-Jahm) said to him: It has been narrated on the authority of your grandfather that there is no harm in praying on high valleys and lands. Perhaps, the man agrees with me on that, he retorted. He (i.e. al-Hasan b. al-Jahm) said: I said: If the man fears for his provisions? If he fears (for his provisions), then let him pray, he declared.[1]

26. Prayer by the Grave of the Prophet

It is permissible to perform prayer behind the grave of the infallible or on one of its sides, for al-Hasan b. Ali b. Faddāl narrated, saying: I saw Abū al-Hasan al-Ridā when he wanted to go out to perform Umra (lesser pilgrimage). He came to the grave from the place of the head of the Prophet, may Allah bless him and his family. He clung to the grave, and then he walked until he came to the grave, so he stood and began praying. He stuck his left shoulder to the pillar at the head of the Prophet, may Allah bless him and his family, and performed six or eight rakas.[2]

27. Prayer in al-Masjid al-Harām

The Imām urged (men) to pray in al-Masjid al-Harām (the holy mosque in Mecca). In this connection, Mūsā b. Salām reported, saying: Abū al-Hasan al-Ridā, peace be on him, made the Umra (lesser pilgrimage). When he said farewell to the House and arrived at Bāb al-Hannātin in order to go out of it, he stood at the yard of al-Mesjid at the back of the Kaba. Then he raised his hands and supplicated (Allah). Then he turned to us and said: It it the best thing

[1] Wasā'il al-Shi'a, vol. 3, p. 445.
[2] Ibid.

through which the need is requested from Him. The prayer wherein is sixty years and months better than the prayer in other than it. When he reached the gate, he said: O Allah, I have gone out, but there is no god but you

28. Prayer at al-Hatim

Al-Hasan b. al-Jahm narrated, saying: I asked Abū al-Hasan al-Ridā about the best place of prayer, and he replied: Al-Hatim, which is between the (Black) Stone and the Gate of the House. I asked: And what follows that in excellence? The standing place of Ibrāhim, he replied. Then what follows that in excellence? I asked. The (Black) Stone, he answered. Then what follows that (in excellence)? I asked. All that which is nearby the House, he replied.[2]

29. Prayer in the two Mosques

Al-Hasan b. Ali al-Washshā narrated on the authority of al-Ridā, peace be on him, saying: I asked him: Is the prayer in the Holy Mosque (in Mecca) and the Mosque of the Prophet the same? Yes, he answered, and the prayer between them is equal to one thousand prayers.[3]

30. Supplication during leaving the House is Recommended

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

[1] Ibid., p. 53.
[2] Furū' al-Kāfi, vol. 1, p. 308. Al-Wasā'il, vol. 3, p. 538.
[3] Al-Tahdhib, vol. 1, p. 324. Al-Wasā'il, vol. 3, p. 550.
[4] Wasā'il al-Shi'a, vol. 3, p. 579.

31. Sitting between al-Adhān and al-Iqāma

Mohammed b. Abū Nasr al-Bizanti reported on the authority of al-Ridā, peace be on him, saying: I asked him about the sitting between al-Adhān (the call to prayer) and al-Iqāma (the declaration of standing for prayer), and he replied: There is sitting between them when there is no supererogatory prayer.[1]

32. Al-Adhān

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, who said: One may perform al-Adhān (the call to prayer) in sitting position, and he may perform it in riding position.[2]

33. Al-Iqāma

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of al-Ridā, peace be on him, who said: You may perform al-Adhān (the call to prayer) and you are in sitting position, and you may not perform al-Iqāma (the declaration of standing for prayer) except when you are on the ground and in standing position.[3]

34. Raising and Lowering Voice during Prayer

Imām al-Ridā, peace be on him, aloud recited (the suras) in the evening prayer, the night prayer, the late-night prayer, the even prayer, the odd prayer, and the morning prayer; and he quietly recited (the suras) in the noon and afternoon prayers.[4]

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

[1] Ibid., p. 633.
[2] Man lā Yahdarahū al-Faqih, vol. 1, p. 91.
[3] Qurb al-Isnād, p. 159. Wasā'il al-Shi'a, vol. 4, p. 630.
[4] Wasā'il al-Shi'a, vol. 4, p. 765.

quietly. If he intentionally recites the suras aloud, his prayer is invalid; and if he recites them aloud out of forgetfulness or ignorance, his prayer is valid. It is recommended to recite the suras of the Friday prayer aloud.[1]

35. Postponing some of the Recitation of the Supererogatory Prayer

 Ahmed b. Mohammed b. Abū Nasr al-Bizanti, the companion of Imām al-Ridā, peace be on him,  reported, saying: I asked him: A man wants to recite one hundred verses or more in a supererogatory prayer, but he fears that he may become weak or lazy. Is it correct for him to recite them in sitting position? He replied: Let him pray two rakas with whatever (verses) he likes, and then let him go; and then let him recite the rest of the (verses) which he had wanted to recite, for that is sufficient to replace his recitation in standing position. If it seems to him that he wants to recite after the taslim [2] of the two rakas, then let him recite; there is no harm (on him).[3]

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

[1] Ibid.
[2] The taslim is recited after the final rak'a of every prayer. The worshipper remains kneeling after the tashahud, and says:
السلام عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين السلام عليكم ورحمة الله وبركاته
As-salāmu 'alay-ka ayyuha'n-nabiyū wa-rahmatu'llāhi wa-barakātu-h. As-salāmu 'alay-nā wa-'alā 'ibādi'llāhi's-sālihin.As-salāmu 'alay-kum wa-rahmatu'llāhi wa-barakātu-h.
Peace be upon you, O Prophet, and Allah's mercy and blessing. Peace be upon us, and upon the righteous servants of Allah. Peace be upon you (all), and Allah's mercy and blessing.
[3] Al-Sarā'ir, p. 469

36. Turning the Face during Prayer

Al-Bizanti narrated, saying: I asked him (i.e. al-Ridā) about the person who turns (his face) during prayer: Does such a person turn aside from his prayer? He answered: If the prayer is obligatory and he (or she) turns his (or her) face, then he (or she) must turn aside from his (or her) prayer, repeat it, and do not regard it (as prayer).[1]

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

37. Zakāt al-Fitra

Mohammed b. al-Qāsim b. al-Fadl reported, saying: I wrote to Abū al-Hasan al-Ridā, peace be on him, to ask him: Does the guardian pay Zakāt al-Fitra [2] on behalf of the orphans who have wealth? So he wrote: There is no zakāt (imposed) on the orphan.[3]

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

38. Zakāt due on Deposit and Loan

Ibrāhim b. Abū Mahmūd narrated, saying: I said to Abū al-Hasan al-Ridā, peace be on him: The person has a deposit or a debt, but he does not reach them, and then he takes them, when zakāt is payable on him? He replied: If he takes them and a year has passed, he must pay zakāt.[4] On of the conditions of zakāt is that one has the authority to dispose of wealth, for it is not obligatory on the wealth over which its owner has no authority because of his absence from it.

[1] Ibid.
[2] Zakāt al-fitra: the amount (in cash or kind) paid to the need at the end of the month of Ramadān; see text for more details.
[3] Wasā'il al-Shi'a, vol. 6, p. 455. Furū' al-Kāfi, vol. 1, p. 153.
[4] Al-Tahdhib, 358.

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

39. Zakāt on Crops

Sad b. Sad al-Ashari narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: I asked him: When zakāt is due on wheat, barley, dates, and raisins? He answered: When they are reaped and assessed.[1]

The famous jurists think that zakāt is due on wheat and barley when they become ripe; on dates when they become yellow or red; on grapes when they are unripe; and other than that is said.[2]

40. Alawides zakāt is for the Alawides

Ahmed b. Mohammed b. Abū Nasr reported from al-Ridā, saying: I asked him about alms (zakāt): Is it lawful for the Hashimites to take alms (zakāt)? No, he replied, but it is lawful for them to take alms from each other.[3]

41. Zakāt must be paid when due

 Sad b. Sad al-Ashari narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: I asked him about the person on whom zakāt is obligatory three times a year, shall he delay them to pay them at one time? No, he answered, pay it (zakāt) when it becomes due.[4] If the person has numerous items on which zakāt is payable such as the crops, the livestock, gold, and silver, he must pay the zakāt of each kind when it becomes due.

[1] Furū' al-Kāfi, vol. 1, p. 147.
[2] Al-'Urwat al-Withqā.
[3] Qurb al-Isnād, p. 163. Wasā'il al-Shi'a, vol. 6, p. 190.
[4] Furū' al-Kāfi, vol. 1, p. 147. Wasā'il al-Shi'a, vol. 6, p. 213.

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

Abd al-Rahmān b. al-Hajjājj narrated, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about the man who spends on a man who does not belong to his own family, but he finds difficulty in spending on him and his clothing, is his fitra obligatory on him? No, he answered, the fitra of his family is obligatory as alms on him apart from him (i.e. the man who does not belong to the family. Then he said: The family are: the child, the slave, and the wife who is the mother of the child.[1]

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

43. The One-Fifth Tax (Khums)

Ali b. al-Husayn b. Ali b. Faddāl reported on the authority of his father, on the authority of Abū al-Hasan al-Ridā, peace be on him, who said (in a tradition): Abd al-Muttalib had five practices (sunan), which Allah, for him, put into effect in Islam: He (Abd al-Muttalib) made it prohibited for sons to marry their fathers women, specified one hundred camels as blood money, circumambulated the House (the Kaba) seven times, found a treasure and took out the one-fifth of it, and called (the well) Zamzam when he dug it as a watering place for pilgrims.[2]

[1] Man lā Yahdarahū al-Faqih, vol. 1, p. 64.
[2] Wasā'il al-Shi'a, vol. 6, p. 345.

44. Khums on Treasure

Shaykh al-Mufid narrated through his chain of authorities, saying: Imām al-Ridā, peace be on him, was asked about the amount of treasure on which khums is obligatory, and he replied: Khums is obligatory on the thing on which zakāt is obligatory; khums is not obligatory on the thing which does not reach the minimum amount of property liable to payment of zakāt.[1]

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

45. Khums must be given to the Imām

Mohammed b. Zayd al-Tabari reported, saying: A Persian merchant, who was a follower of Abū al-Hasan al-Ridā, peace be on him, asked him to exempt him from khums, and he wrote to him: In the name of Allah the Most Gracious, the Most Merciful. Surely Allah is All-embracing, generous. He has guaranteed reward according to work. No property is lawful except through the way which Allah has made lawful. Surely khums helps us (serve) our religion, our family, our followers, spend freely, and protect our honor from him whose power we fear. So do not cut us off from khums, and as far as possible do not deprive yourselves of our supplication. Surely giving khums is a key to your daily bread, forgiving your sins, and what you pave for yourselves for the day of your neediness. The Muslim is he who fulfills what Allah has entrusted to him; the Muslim is not he who responds through his tongue and opposes through his heart. Greetings.[2]

46. Khums should be paid to the Imām

Mohammed b. Zayd narrated, saying: A group of people from Khurasān came to Imām al-Ridā, peace be on him, and asked him to

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

exempt them from khums, and he said: I do not exempt (anyone from) this. You show sincere affection toward us through your tongues, while you deprive us of the right which Allah has apportioned to us and appointed us for it, which is khums. We will not exempt anyone of you from it.[1]

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

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

Abd al-Salām b. Sālih al-Harawi reported, saying: I said to al-Ridā, peace be on him: O son of Allahs Apostle, it has been reported from your fathers that there are three religious expiations on him who has a sexual intercourse in the month of Ramadān or breaks the fast during it;  it has also been narrated from them that there is one religious expiation, then which of the two traditions should we follow? Both of them, he replied, When the man has a sexual intercourse with a prohibited woman or breaks the fast through the unlawful, then three are three religious expiations due on him: releasing a slave, fasting two successive months, feeding sixty needy ones, and compensating that day; and if he indulges in lawful intercourse or breaks the fast through the lawful, then there is one expiation obligatory on him; and if he is forgetful, then there is nothing due on him.[2]

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

[1] Al-Maqna'a, p. 46. Al-Wasā'il, vol. 6, p. 375.
[2] Al-Tahdhib, vol. 1, p. 4111. Man lā Yahdarahū al-Faqih, vol. 2, p. 121.

compensating that day; and if he breaks the fast through a lawful thing such as drinking water, then he has to choose between these three religious expiations.

48. Liquid Enemas

Ahmed b. Mohammed b. Abū Nasr al-Bizanti narrated that he asked Imām al-Ridā, peace be on him, about one who had a liquid enema in the month of Ramadān, and he, peace be on him, answered: It is not permissible for him to have a liquid enema.[1]

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

49. Brushing Teeth in the Month of Ramadān

Mūsā b. Abū al-Hasan al-Rāzi reported on the authority of al-Ridā, peace be on him. He said: One of those who were sitting in his presence asked him about cleaning teeth with the stick (al-Siwāk) in the month of Ramadān, and he replied: It is permissible. So one of them declared: The wetness of the stick goes down, what do you say about the wetness of the stick  which goes down? He (the Imām) replied: The water of gargle moistens (the mouth) more than the wet stick does. If someone says that water is necessary for gargle according to the Sunna, then the stick is also necessary according to the Sunna which Gabriel brought to the Prophet, may Allah bless him and his family.[2]

50. Intention for Travel at Night

In a tradition Safwān narrated on the authority of al-Ridā, peace be on him, who said: If one wants to go to al-Nahrwān and returns from it, then he should make an intention for travel and breaking the fast at night. If he enters upon morning and has not make the intention

[1] Wasā'il al-Shi'a, vol. 8, p. 39.
[2] Al-Tahdhib, vol. 1, p. 416. Al-Wasā'il, vol. 8, p. 133.

for the travel (at night) and it seems to him (that he has not made the intention) after he has started the travel, then he should shorten (his prayers) and should not break (the fast) of that day of his.[1]

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

51. Recommended Fast is not compensated

Al-Marzbān b. Umrān reported, saying: I asked al-Ridā, peace be on him: I want to travel, then shall I fast the month of mine in which I shall travel? No, he answered. Then I asked: Shall I compensate for it when I return? No, he replied, you do not compensate for it just as you do not fast it.[2] Similar to this narration is what has been reported by Sad b. Sad al-Ashari on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: I asked him about the three-day fast in (each) month: Is it obligatory on the traveler to compensate for it? No, he answered.[3]

52. Fast on the Day of Doubt

Mohammed b. Sinān reported, saying: I asked al-Ridā, peace be on him, about the day of doubt, and he answered: Surely my father would fast on it, so fast on it.[4]

If one doubts whether the new moon of the month of Ramadān has appeared or not: The Imām (al-Ridā), peace be on him, ordered (the Muslims) to fast on it; and the intention for the fast is according to what the jurists have mentioned that one makes intention as (a day) of Shabān as recommendation or compensation. If it appears that it (the day) is of Ramadān, then it is sufficient for him, but if one fasts on it through the intention of Ramadān, then his fast is invalid.[5]

[1] Al-Tahdhib, vol. 1, p. 416. Al-Wasā'il, vol. 8, p. 133.
[2] Furū' al-Kāfi, vol. 1, p. 168. Al-Wasā'il, vol. 7, p. 133.
[3] Furū' al-Kāfi, vol. 1, p. 198.
[4] Al-Maqna'a, p. 48.
[5] Minhājj al-Sālihin, Chapter on Fasting.

53. If a Fast of Ramadān is Missed

In a tradition al-Fadl b. Shādhān narrated on the authority of al-Ridā, peace be on him, who said: If someone says: If  one becomes sick or travels in the month of Ramadān, and he does not end his travel or does not recover from his illness until another month of Ramadān comes, then why should he pay redemption and should not compensate for (it)? If he recovers or resides (in his homeland), then why should he compensate (the fast) and should not pay redemption? It is said: Because that fast was obligatory on him in this month in that year. As for him who does not recover, he, as the whole year has passed and Allah has overcome him and not helped him to perform the fast, then he must not fast. Likewise, all those whom Allah overcomes such as one who faints for a day and a night, then it is not obligatory on him to compensate the prayers, just as al-Sādiq, peace be on him, said: If Allah overcomes him, then he has an excuse. For the month has come, and he is still ill, so it is not incumbent on him in the month of him and the year of him because of the illness in which he is; but it is obligatory on him to pay redemption just as Allah, the Exalted, says: Let him fast for two successive months; then as for him who is not able let him feed sixty needy ones, and just as He says: So a compensation by fasting or alms or sacrificing. So He has put alms in the place of fasting when it is difficult for him to fast. If it is said that one was not able then and now he is able, it is said: As another month of Ramadān has come to him, it is obligatory on him to pay redemption for the past (Ramadān); if he is in the rank of him upon whom it is incumbent to fast as a religious expiation, but he is not able, then redemption is due on him; and if redemption is obligatory on him, then he should not fast; the fast drops but redemption is a must. If he recovers between them (i.e. between the past and the present months of Ramadān) and he has not fasted the past month of Ramadān, then redemption is obligatory on him because he has neglected it, and (also) the fast because he has been able.[1]

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

If one misses the month of Ramadān or some of it because of an illness and the excuse continues to the next Ramadān, he should not fast it but he should pay a mudd  (750 gms) of food as alms for each day. However, if he misses it because of an excuse other than illness, then both compensation and redemption are obligatory.[1]

54. Recommended Fasts

Ismāil b. Dāwud narrated, saying: I asked al-Ridā, peace be on him, about the fast (i.e. recommended fasts), and he answered: Three days in a month: Wednesday, Thursday, and Friday.[2]

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

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

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

[1] Al-Imām al-Khū'i, Minhājj al-Sālihin. As for Imām al-Hakim, he gave a religious decision that compensation is obligatory apart from redemption, and he said: "If it is possible to add travel to illness, then it is a strong precaution to perform both compensation and redemption."
[2] Al-Tahdhib, vol. 1, p. 438.

So the dirham on it (al-Ghadir) equals one hundred dirhams, and the increase is from Allah, the Exalted; and the fast on this day is one of those fasts which Allah, the Most High, has made recommended, and placed great reward from Him for it, to the extant that if one of the servants worships during youth from the beginning of the world to its end, fasting by its daytime performing prayer by its day, if the faithful is sincere to his fast, the days of the world will fall short of being equal to it. He who aids his brother of his own accord and does good to him willingly wins the reward of him who fasts on this day and performs prayer on its night; and he who breaks a believers fast on its night, it is as if that he broke the fast of one hundred thousand prophets, very truthful ones, and martyrs. Just imagine how much more is (the reward) of him who maintains a number of the believers, male and female; and I, on behalf of Allah the Exalted, guarantee him safety from unbelief and poverty. He who dies by its night or daytime or after it, then his reward is from Allah. He who borrows a loan for his brothers and helps them; then I guarantee him before Allah; if He keeps him alive, then he pays it (the loan); and if He makes him die, He undertakes it. When you meet each other, then shake hands through greetings, grant the blessing to each other on this day, let the present inform the absent (of it), let the rich visit the poor, and the strong (visit) the weak. Allahs Messenger had ordered me (to do) that. Then he, peace be on him, continued his sermon, regarded his Friday prayer as Īd prayer, then he took his sons and his followers (Shiites) and went to the house of al-Hasan b. Ali, peace be on him, where food had been prepared; the poor and the rich took their gifts and went to their families.[1]

Surely al-Ghadir Īd is one of the most important Islamic Īds, for, on this immortal day, Allahs Apostle, may Allah bless him and his family, installed Imām Ali, the Commander of the faithful, as his successor after him, and an authority for his community. Many traditions have been transmitted from the Imāms of guidance concerning the recommended fast and celebrating a festival on it. The

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

Imāmi Sect has been successful in commemorating it, holding literary festivals in which wonderful poems and marvelous words are read in praising the excellence of Abū al-Husayn (i.e. Imām Ali), peace be on him. Likewise, thousands of people visit his Holy Shrine in order to commemorate this day.

56. Summoning the Believers to make a Pilgrim is Recommended

Al-Hasan b. Ali al-Daylami, the retainer of Imām al-Ridā, peace be on him, reported, saying: I heard al-Ridā say: He who summons the believers to make a pilgrim certainly buys his own soul from Allah, the Great and Almighty, for the money.[1]

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

57. Hajj on behalf of the Dead

Mohammed b. Abd Allah narrated, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about the person who died and asked someone else to perform the hajj on his behalf, from where the hajj is perform on his behalf? He replied: According to his money; if his money is plentiful, then (the hajj) is performed from his house; if his money is not plentiful, then from Kufa; and if his money is not enough (to perform the hajj) from Kufa, then from Medina.[2]

58. Hiring Someone to perform the Hajj

Mohammed b. Īsā al-Yaqtin narrated, saying: Abū al-Hasan al-Ridā, peace be on him, sent a parcel of clothing, and servants to me, my brother Mūsā b. Ubayd, and Yunus b. Abd al-Rahmān; he ordered us to perform the hajj on his behalf; there was one hundred dinars and we (divided it) among us.[3]

[1] Man lā Yahdarahū al-Faqih, vol. 1, p. 77. Wasā'il al-Shi'a.
[2] Furū' al-Kāfi, vol. 1, p. 250. Al-Wasā'il vol. 8, p. 117.
[3] Al-Tahdhib, vol. 2, p. 261. Al-Wasā'il, vol. 8, p. 147.

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

59. Al-Ihrām before the appointed Time and Place

Imām al-Ridā, peace be on him, said: Al-Ihrām (the ceremonies of umra and hajj) is not permissible before al-miqāt (the appointed time and place).[1]

60. Passing through al-Miqāt

Safwān b. Yahyā reported on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: I wrote to him (al-Ridā) that some of your followers perform al-ihrām from Batn al-Aqiq, that there was neither water nor a house in that place, that there was a hard provisions against them, and that their companions and their camels hasten them; fifteen miles from beyond Batn al-Aqiq, there was a station wherein water, and which was there station at which they stopped; so do you think that (it is permissible for them) to perform al-ihram from the place of the water as a sign of mercy to them and lightness toward them? Hence he wrote: Surely Allahs Messenger, may Allah bless him and his family, has appointed the times and places for its people and those other than its people who pass through them; he who has an illness is permitted (to do so); so none should break the appointed time and place (al-miqāt) except him who has an illness.[2]

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

[1] Wasā'il al-Shi'a, vol. 8, p. 232.
[2] Furū' al-Kāfi, vol. 1, p. 324.

61. How Umrat al-Tamattu is Performed

Ahmed b. Mohammed narrated, saying: I asked Abū al-Hasan al-Ridā, peace be on him: How shall I perform umrat al-tamattu ? He answered: Exclaim: Here I am at Your service! Make a solemn intention for umrat al-Tamattu. When you enter Mecca, circumambulate the House; perform two rakas behind the Standing place (al-Maqām); run seven times between al-Safā and al-Marwā; and then shorten and regard it as  umrat al-Tamattu.[1]

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

62. Ceasing al-Talbiya

Ahmed b. Mohammed b. Abū Nasr reported on the authority of Imām al-Ridā, peace be on him, that he was asked: When will one who performs umrat al-Tamattu cease al-talbiya (exclaiming: Here I am at Your service!) ? He (al-Ridā) replied: When he looks at the bowers of Mecca, Aqabat Dhi Tiwā. The Houses of Mecca? I (Ahmed) asked. Yes, he replied.[2]

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

63. Al-Muhrim can buy female Salves

Sad b. Sad al-Ashari al-Qummi narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: I asked him (al-Ridā) about al-muhrim (one who has entered the state of ritual consecration): Can al-muhrim buy and sell female slaves? Yes, he replied.[3]

[1] Al-Tahdhib, vol. 1, p. 471. Al-Wasā'il, vol. 1, p. 31.
[2] Wasā'il al-Shi'a, vol. 9, p. 57.
[3] Furū' al-Kāfi, vol. 1, p. 267. Wasā'il al-Shi'a, vol. 9, p. 92.

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

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

Mohammed b. Ismāil b. Buzaygh reported, saying: I saw Abū al-Hasan al-Ridā, peace be on him, wearing a ring while he was in the state of ritual consecration (muhrim).[1]

65. Al-Muhrim can walk in Shade

 Mohammed b. Ismāil b. Buzaygh narrated, saying: I wrote to Abū al-Hasan al-Ridā, peace be on him: Is it permissible for al-muhrim to walk in the shade of the double camel-litter (al-Mahmal)? Yes, he, peace be on him, wrote.[2]

One of the things from which al-muhrim should refrain is casting a shadow over him. As for walking in shade, it is not forbidden. This matter has raised many questions, for al-Tabrasi narrated, saying: Mohammed b. al-Hasan questioned Abū al-Hasan Mūsā b. Jafar, peace be on him, in the presence of (Hārūn) al-Rashid when they were in Mecca. He asked him: Is it permissible for al-muhrim to walk in the shade of the double camel-litter (al-Mahmal)? It is not permissible for him (to do) that willingly, the Imām answered him. Is it permissible for him to walk in shade willingly? asked Mohammed b. al-Hasan. Yes, he replied him. Mohammed b. al-Hasan laughed at that, hence the Imām asked: Do you wonder at the Sunna (practices) of Allahs Apostle, may Allah bless him and his family, and ridicule it? Surely Allahs Messenger, may Allah bless him and his family, removed his shade during his ihrām and walked in the shade while he was muhrim. Surely Allahs laws, O Mohammed, are not compared. So he who compares them to each other deviates from the straight path.[3]

[1] Wasā'il al-Shi'a, vol. 9, p. 127.
[2] Furū' al-Kāfi, vol. 1, p. 262.
[3] Wasā'il al-Shi'a, vol. 9, p. 51.

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

Safwān b. Yahyā narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: He who kills a bird in the Holy Shrine (of the Prophet) while he is in the ritual state of consecration (muhrim) should pay the value, which is one dirham, and buy food for the pigeons of the Holy Shrine.[1]

67. Redemption for casting Shadow

 Sad b. Sad al-Ashari reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: I asked him (al-Ridā) about al-muhrim (one who has entered the state of ritual consecration) who cast a shadow over himself, and he asked me: Is there an excuse? The heat of the sun hurts him when he is in the state of ritual consecration (muhrim), I answered. It is an excuse, he explained, he can cast a shadow over himself and should pay a redemption.[2]

Ibrāhim b. Abū Mahmūd narrated, saying: I asked al-Ridā, peace be on him: Is it permissible for al-muhrim to cast over himself a shadow from his double camel-litter (al-Mahmil) and pay a redemption when the sun and rain hurt him? Yes, he replied. How much is the redemption? I asked him. A ewe, he answered.[3]

68. Supplication by al-Rukn al-Yamāni

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

[1] Al-Tahdhib, vol. 1, p. 536.
[2] Ibid.
[3] Wasā'il al-Shi'a, vol. 9, p. 287.

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

69. Obligatory Circumambulation

He (al-Ridā), peace be on him, said: One should say nothing during obligatory circumambulation except supplication, invocation of Allah, and reciting the Qurān. As for the supererogatory (i.e. recommended circumambulation), there is no harm in it (when) one meet his brother and talks with him about one of the affairs of the world.[2] This precept is not obligatory; rather it is recommended; and it is recommended for al-muhrim to say nothing during his circumambulation except the invocation of Allah, the Most High.

70. Stone-Throwing

Ismāil b. Hammām reported, saying: I heard Abū al-Hasan al-Ridā, peace be on him, say: Do not throw stones on the Day of Great Sacrifice (i.e. the Day of Īd) until the sun rises.[3] The surface meaning of this order is the prevention from throwing stones before the sunrise.

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

Sawāda and Ali b. Asbāt narrated on the authority of Abū al-Hasan al-Ridā, peace be on him. They said: We asked him (al-Ridā): May we be your ransom, the sacrifices in Mecca have become expensive; is it sufficient for two persons to take part in a sheep? Yes, he replied and (it is sufficient) for seventy (persons).[4]

[1] Ibid., p. 417.
[2] Ibid., p. 465.
[3] Ibid.
[4] Ibid., vol. 10, p. 114.

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

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

Ali b. Asbāt reported on the authority of one of our companions, on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: I said to him (al-Ridā): A man has performed hajj al-tamattu, and there are some clothes in his bag, shall he sell some of them in order to buy a sacrifice? No, he answered, the believer should adorn himself with them. He should fast and not sell any of his clothes.[1] When the pilgrim is unable to buy a sacrifice, he should fast for three days during the hajj and seven days when he comes back to his homeland.

73. Visiting the Prophet is Recommended

Al-Hasan b. al-Jahm narrated, saying: I asked Abū al-Hasan al-Ridā, peace be on him: Which is better the man who comes to Mecca and does not go to Medina or the man who comes to the Prophet and does not go to Mecca? In which thing do you believe? he asked me. We believe in al-Husayn, peace be on him, I replied, then what about the Prophet? Since you said that, he retorted, Abū Abd Allah (al-Husayn), peace be on him, witnessed Īd in Medina, came to the Prophet, may Allah bless him and his family, and greeted him, and then he said to those present: We are better than the people of all the cities, Mecca and other than it, for we have greeted Allahs Messenger, may Allah bless him and his family.[2]

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

Allah has prohibited escaping from fighting in His path, for it leads to undermining the religion; disdaining the just prophets and

[1] Ibid., p. 114. Furū' al-Kāfi, vol. 1, p. 348.
[2] Kāmil al-Ziyārāt, p. 331. Al-Wasā'il, vol. 10, p. 273.

Imāms; leaving helping them against the enemies who should be punished for their leaving professing the Lord to whom they are summoned, (and who are summoned to) establishing justice, leaving oppression, and deadening corruption. Moreover it encourages the enemies to (attack) the Muslims, and (this attack) results in murdering (them), taking them as prisoners, and abolishing the religion of Allah, the Great and Almighty, and (this attack leads to) other corrupt things.[1]

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

75. Adopting the Bedouin Customs after the Emigration is Prohibited

Mohammed b. Sinān narrated that Abū al-Hasan al-Ridā, peace be on him, wrote to him in response to his questions: And Allah has prohibited adopting the Bedouin customs after the Emigration, for it brings about withdrawal from the religion, leaving supporting the prophets and the proofs (Imāms), peace be on him, corrupting and invalidating the rights of those who have rights, because of the residence of the Bedouins; likewise, if one fully knows the religion, it is not permissible for him to live with men of ignorance, for fear that he may leave knowledge and adopt the customs of men of ignorance and go too far in that.[2]

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

[1] Wasā'il al-Shi'a, vol. 11, p. 65.
[2] Man lā Yahdarahū al-Faqih, vol. 2, p. 188. Wasā'il al-Shi'a, vol. 11, p. 75.

concerns those who have knowledge and virtue, for they do not follow the manners of the ignorant.

76. Buying Infidel Captives is Permissible

Mohammed b. Abd Allah reported, saying: I asked Abū al-Hasan al-Ridā, peace be on him, about a group of people who went out (in mutiny), killed a group of Muslims, and demolished the Mosques; and Hārūn, who was in charge (of the Muslims), sent for them, and they were taken and killed, the women and the boys were taken prisoners is it permissible (for us) to buy some women of them and marry them? There is no harm in buying their commodities and taking them prisoners, he replied.[1]

Zakariyā b. Ādam narrated, saying: I asked al-Ridā, peace be on him, about a group of the enemies who made peace, and then they broke their promise; perhaps, they broke their promise because they were not treated with justice is it permissible to buy some of their captives? He, peace be on him, answered: If they were from among the enemies whose enmity is manifest, then buy from them; and if they are estranged and wronged, then do not buy their captives.[2]

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

77. The Precepts of al-Khrājj

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

[1] Wasā'il al-Shi'a, vol. 1, p. 99.
[2] Al-Tahdhib, vol. 2, p. 53.

and he said: One-tenth and half a one-tenth is due on him who adopts Islam willingly; his land is left in his hand; and one-tenth and  half a one-tenth is taken from  him concerning what he has reformed from it. As for that which he has not reformed, it is taken by the governor who accepts it from him who reforms it, and it belongs to the Muslims. Nothing is due on that which less than five camel-loads (awsāq). As for the land which is taken by the sword, it is up to the Imām, who accepts it with what he sees; just as Allahs Apostle, may Allah bless him and his family, did toward Khaybar; he accepted its land and its date-palms; and the people say: The acceptance of the land and the date-palms is not good when whiteness (barren land) is more than blackness (fertile land); and certainly Allahs Messenger, may Allah bless him and his family, accepted Khaybar and (specified) one-tenth and half a one-tenth as due on their portions.[1]

78. Al-Amr bi al-Marūf and al-Nahy an al-Munkar

He (al-Ridā), peace be on him, said: You should direct others towards good and direct them away from evil; otherwise, He (Allah) will employ your evil ones over you, so your good ones supplicate (Him) but He does respond to them.[2]

And he, peace be on him, said: Allahs Apostle, may Allah bless him and his family, would say: When (the members of) my community depend on each other concerning al-amr bi al-marūf and al-nahy an al-munkar, then they will face a punishment from Allah.[3]

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

And he, peace be on him, said: Al-amr bi al-marūf and al-nahy an al-munkar are two obligatory (things) when it is possible and there is no fear for the soul.[4]

[1] Wasā'il al-Shi'a, vol. 11, p. 383.
[2] Furū' al-Kāfi, vol. 1, p. 343.
[3] Ibid., p. 344. Wasā'il al-Shi'a, vol. 11, p. 364.
[4] Wasā'il al-Shi'a, vol. 11, p. 402.

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

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

Al-Bizanti, the companion of Imām al-Rida, peace be on him, narrated, saying: I asked him (al-Ridā) about the person who cuts off the fat tails of his living sheep is it permissible for him to make use of them? Yes, he answered, he should melt them, light (a lamp) through them, but he should not eat them; nor should he sell them.[1]

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

80. Wage for Writing the Qurān

Imām al-Ridā, peace be on him, was asked about the wage for writing the Qurān, and he, peace be on him, replied: There is no harm in it.[2]

81. Al-Maysar is a Game of Hazard

Islam has prohibited al-maysar (game of hazard) and associated it with wine. As for Imām al-Ridā, peace be on him, he explained al-maysar, saying: Al-maysar is a game of hazard.[3] And he, peace be on him, said: Surely, chess, game at dice (nard), fourteen (arbaat ashar), and all things used as gamble are maysar.[4]

[1] Qurb al-Isnād, p. 115. Al-Sarā'ir, p. 469.
[2] Wasā'il al-Shi'a, vol. 11, p. 117.
[3] Tafsir al-'Ayyāshi, vol. 1, p. 336.
[4] Ibid., p. 339.

* *

82. Work for Tyrannical Ruler

Sulaymān al-Jafari reported, saying: I asked Abū al-Hasan al-Ridā, peace be on him: What do say about work for the tyrannical ruler (Sultan)? He answered: O Sulaymān, work for tyrannical rulers, helping them, and striving for accomplishing their needs are equal to unbelief; likewise, looking at them deliberately is one of the great sins because of which one deserves the Fire.[1] Imām al-Ridā, peace be on him, made it permissible for a tyrannical ruler to undertake authority, provided that he should benefit the believers and drive harm away from them. He, peace be on him, said: Surely Allah has friends along with the (tyrannical) ruler, through whom He drives (harm) away from His friends.[2]

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

So Abū al-Hasan (al-Ridā), peace be on him, wrote me: I have understood your letter and what you have mentioned concerning the fear for your soul. If you become a governor,   work according to the orders of Allahs Messenger, may Allah bless him and his family, your helpers and scribes follow your creed, and you help the poor believers to the extent that you become one of them, then it is okay; otherwise, no.[3]

83. Option of Animals

Ali b. Asbāt reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: I heard him (al-Ridā) say: The buyer has the right of option of an animals for three days; as for (the things)

[1] Ibid., p. 238. Al-Wasā'il, vol. 12, 138.
[2] Al-Maqna'a, p. 31.
[3] Furū' al-Kāfi, vol. 1, p. 359. Wasā'il al-Shi'a, vol. 12, p. 145.

other than animals, (the right of option terminates) when they leave each other.[1]

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

84. Changing Coins

Yunus narrated, saying: I wrote to al-Ridā: I owed a man three thousands dirhams; the people used those dirhams in those days; they do not use them nowadays shall I take the same dirhams or the dirhams which the people use nowadays? So he wrote me: You have the right to take from him the dirhams which the people use just as you gave him the dirhams which the people used.[2]

85. Selling unripe Fruit

Al-Hasan b. Ali al-Washshā reported, saying: I asked Abū al-Hasan al-Ridā, peace be on him: Is it permissible to sell unripe dates? No, he replied, it is not permissible to sell them until they grow. May I be your ransom, what is the growth (zahw)? I asked him. When they become red or yellow or the like, he answered.[3]

86. Buying the Children of the protected People is Prohibited

Zakariya b. Ādam narrated, saying: I asked al-Ridā, peace be on him, about one of the protected people (ahl al-dhimma) who faced famine and brought me his boy, saying: This (boy) belongs to you; feed him and take him as a slave for you. So he (al-Ridā) declared: Do not buy a free man; nor do buy one of the protected people, for it is not permissible for you (to do that).[4]

[1] Furū' al-Kāfi, vol. 1, p. 390.
[2] Ibid., p. 401. Wasā'il al-Shi'a, vol. 12, p. 481.
[3] Furū' al-Kāfi, vol. 1, p. 387.
[4] Ibid. Wasā'il al-Shi'a, vol. 13, p. 28.

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

87. The Imām pays the Debts of the Debtors

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

He (al-Ridā), peace be on him, replied: Yes, he (the creditor) must wait until the Imām hears of his news; and he pays his (the debtors) debt from the share of the debtors. That is when he (the debtor) had spent it (debt) on the acts of obedience to Allah, the Great and Almighty. If he had spent it on the acts of disobedience to Allah, then he would have nothing against the Imām. I (i.e. the man) asked: What about this man who entrusted (his money) to him while he did not know whether he spent it on the acts of obedience to Allah or on acts of disobedience to Him? He (al-Ridā) answered: He (debtor) should strive for him concerning his money and humbly return it to him.[1]

88. Buying Debt

Mohammed b. al-Fudayl narrated, saying: I said to al-Ridā, peace be on him: A man bought a debt against a man, and then he went to the owner of the debt (the debtor) and said to him: Pay to me what so-and-so has against you, for I have bought it (the doubt) from him. He (al-Ridā) said: He (debtor) should pay to him what he has paid to the owner of the debt (the creditor); he against whom the money is is free from all what has remained against him.[2]

[1] Tafsir al-'Ayyāshi, vol. 1, p. 155. Wasā'il al-Shi'a, vol. 13, p. 91.
[2] Furū' al-Kāfi, vol. 1, p. 355.

89. The Debtor should not be oppressed

Ali b. Ismāil reported on the authority of a man from Syria (al-Shām) that he (the man) asked al-Ridā, peace be on him, about a man against whom there was a heavy debt, who associated with the people, whom was entrusted (with money), and who bought surplus food and drink is it lawful for him (to do that) or not? There is no harm in what he eats, the Imām, peace be on him, answered.[1]

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

90. Employing Worker before Specifying his Wage is Reprehensible

Sulaymān b. Jafar al-Jafari narrated, saying: I was with al-Ridā, peace be on him, for a certain need. When I wanted to go home, he said to me: Go and spend the night with me. So I went with him. When he entered his house, he saw his retainers carrying mud. There was a black man among them. Who is that man among you? he asked them. He is helping us, and we will give him something, they replied. Did you specify his wage? he asked. No, they answered, he is satisfied with what you will give to him. He became so angry that I said to him: May I be your ransom, why have you become angry? I ordered them several times that if one wanted to work with them, they should specify his wage, he replied, know that if one works for you without fixing his wage and you give him three folds of it, I think that you have decreased it. If you define his wage and give it to him, he will thank you for honesty. If you increase him something, he will thank you for it and know that you have increased him.[2]

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

[1] Al-Tahdhib, vol. 2, p. 61. Wasā'il al-Shi'a, vol. 13, p. 115.
[2] Furū' al-Kāfi, vol. 1, p. 414. Wasā'il al-Shi'a, vol. 13, p. 245.

91. Rent does not invalidate Selling Property

Yunus reported, saying: I wrote to al-Ridā, peace be on him, to ask him about a man who accepted a land or other than that from a man for some known years. Then the owner of the land wanted to sell his land before the termination of the fixed years does the tenant have the right to prevent him from that? He (the land owner) has the right to sell it if he had made it a condition on him, he, peace be on him, answered.[1]

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

92. Revoking Grant before Receiving it

Safwān b. Yahyā narrated, saying: I asked al-Rida, peace be on him, about a man who had property and he granted it to his eldest son. The man mentioned to him the property which he had against him, so he said: There is nothing of it against you in this world and the next (namely, he granted it to him) is it permissible for him to do that while he had granted it (the property) to his son? Yes, he answered it is permissible to him to grant it to him, and then he revokes (it) and gives it to another son.[2]

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

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

Abū Tālib Abd Allah b. al-Salt reported, saying: Al-Khalil b. Hāshim wrote to Dhū al-Riāsatayn[3], the governor of Nisābūr, that a

[1] Wasā'il al-Shi'a, vol. 13, p. 267.
[2] Al-Tahdhib, vol. 2, p. 378.
[3] Al-Fadl b. Sahl, nicknamed Dhū al-Ri'āsatayn (the man with two offices) because he was in the charge of the military and civil administration under the Caliph al-Ma'mūn.

Magian ordered some of his wealth to be given to the poor. When he died, the judge of Nisābūr took it and divided it among the poor Muslims. So al-Khalil wrote to Dhū al-Riāsatayn about that, and he asked al-Mamūn about that, and he said: I have nothing concerning that. So he asked Abū al-Hasan, and he said: The Magian did not order his wealth to be given to the poor Muslims, so he (the judge of Nishābūr) should take an amount of money from the alms equal to that amount and distribute it among the poor Magians.[1]

A narration similar to this has been reported by Ali b. Ibrāhim on the authority of Yāsir al-Khādim, who said: From Nisābūr he wrote to al-Mamūn that a Magian was about to die and ordered his great wealth to be divided among the miserable and the poor, but the judge of Nishābūr distributed it among the poor Muslims, so al-Mamūn asked al-Ridā: What do you say about that? The Magian did not give (his wealth) as alms to the poor Muslims, answered al-Ridā, peace be on him, so write to him to specify an amount from the alms of the Muslims equal to that amount and give it as alms to the poor Magians.[2]

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

Al-Rayyān b. Shabib (b. al-Salt) reported, saying: Marida ordered two beds to be given to a group of the Christians, so our companions said: Divide them among your believing companions. So I asked al-Ridā, peace be on him, and said to him: My sister ordered (two beds) to be given to a group of the Christians, and I wanted to divide them among a group of our Muslim companions, so he, peace be on him, replied: Carry out the will as you had been ordered, for Allah, the Exalted, says: Whoever then alters it after he has heard it, the sin of it then is only upon those who alters it.[3]

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

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

Sad b. Ismāil narrated on the authority of his father, who said: I asked al-Ridā, peace be on him, about the guardian of the orphans: He orders his orphans to take their properties when they become adult, but they refuse to accept them, what shall he do? He should return their properties to them and force them to take them, he answered.[1]

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

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

Safwān and Ahmed b. Mohammed b. Abū Nasr reported, saying: We asked al-Ridā, peace be on him, about a man who ordered a share of his wealth to be given to him, and we did not know what the share was, and he, peace be on him, said: Have you anything of what you heard from Jafar and Abū Jafar? We have not heard our companions say anything about this (matter) on the authority of your fathers, we replied. So he retorted: The share is one per eight (shares, i.e. one-eighth), until he mentioned these words of Him the Exalted: Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) the captives and those in debts and in the way of Allah and the wayfarer. Then he knitted the eight fingers of his hand and said: Likewise, Allahs Messenger, may Allah bless him and his family, divided it into eight shares; therefore, it is one-eighth.[2]

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

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Abū Jamila, on the authority of al-Ridā, peace be on him, saying: I

[1] Wasā'il al-Shi'a, vol. 13, p. 436.
[2] Ibid., p. 438.

asked him (al-Ridā) about a man who ordered a man to be given a sword in a sheath inlaid with jewels, but the inheritors said to him: Only the blade belongs to you, and the sword does not belong to you. So he, peace be on him, said: No, rather the sword and what it includes (belongs to him).[1]

98. The Precept of Will concerning Disowning a Child

Sad b. Sad reported, saying: I asked him (al-Ridā), peace be on him: A man claimed that he had a boy. The man disowned the boy and excluded him from the inheritance, and I am his executor, then how shall I do? He, peace be on him, answered: The boy belongs to him because of his confession in the presence of the people; the executor does not turn him away from anything which he has known.[2]

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

99. Good Wife

Safwān b. Yahyā narrated on the authority of  Abū al-Hasan al-Ridā, peace be on him, who said: The servant gains nothing more useful than a good wife; when he sees her, she pleases him; and when he is absent from her; she keeps him regarding herself and his property.[3]

[1] Man lā Yahdarahū al-Faqih, vol. 2, p. 282.
[2] Wasā'il al-Shi'a, vol. 13, p. 476. Man lā Yahdarahū al-Faqih, vol. 2, p. 282.
[3] Wasā'il al-Shi'a, vol. 14, p. 22.