the Life of Imām 'ali Bin Mūsā Al-ridā

Chapter X

REASONS FOR SOME RELIGIOUS PRECEPTS AND OTHERS

The Addliya[1] from among the Shia and the Mutazilites have unanimously agreed that every precept issues from the Holy Legislator (Allah) is never spontaneous; rather it concerns an inclusive individual and social interest which brings about to them general good, whether this precept is obligatory or recommended; likewise, if the precept is unlawful or reprehensible, for surely it includes an inseparable corruption or not inseparable corruption which causes heavy harm to man, and it is impossible that a precept issues from the Great Legislator and is void of interests or has some acts of corruption, for surely that requires impugning the wisdom of the Legislator; likewise, it requires the voidness and uselessness of legislation. The Asharites have opposed that and maintained that all precepts of the Legislator are spontaneous and devoid of wisdom and interests. The weakness of this view is clear, for many corrupt adhesions result from it and they have been mentioned in the theological books.

Any how, the Imām, peace be on him, has announced that it is necessary for religious precepts to include interests in the side of the obligatory and acts of corruption in the side of the unlawful. He stated that during giving answers to the reasons of some precepts about which al-Fadl b. Shādhān asked him. He, peace be on him, said:

If a questioner asks: Is it permissible for the Wise One (Allah)

[1] The 'Addliya are those who believe in Divine Justice.

to charge a servant with one of the acts (of worship) without a cause or a meaning? It is said to him: That is not permissible, for He is wise, not frivolous nor ignorant. If a sayer says: Tell me: Why has He charged the creatures (with acts of worship)? It is said: For many reasons. If a sayer says: Tell me about these reasons: Are they known and available or are they neither known nor available? It is said: Rather, they are known and available with their people.[1]

Any how, many questions about the reasons for some theological researches spread in the time of the Imām. Other questions about the reasons for legislating some religious precepts were also asked. Yet other questions about the conditions of the prophets and the affairs of the bygone communities were asked. The Imām, peace be on him, was asked about these questions and he answered them. Mohammed b. Sinān asked him about a group of them, and al-Fadl b. Shādhān heard some of the Imāms answers to them. The questions are as follows:

Theological Questions

As for the theological questions whose reasons the Imām, peace be on him, has mentioned, they are as follows:

A. The Reason for ordering the

creation to profess Allah

The Imām, peace be on him, has stated the firm reason why it is obligatory on servants to profess Allah, the Most High, His messengers, and what has been brought from Him. He, peace be on him, said: If a sayer says: Why have the creatures been ordered to profess Allah, His Messenger, His argument, and what has been brought from Allah, the Great and Almighty?

The Imāms answer is as follows: It is said: For many reasons, of which are: If men do not profess Allah, the Great and Almighty, do not refrain from disobeying him, do not abstain from committing great sins, do not fear anyone regarding what they desire and enjoy of

[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 99.

corruption and oppression, they will be corrupt, attack each other, rape women, plunder properties, shed blood, and killed each other without right. Without doubt, this results in the ruin of the world, the destruction of the creation, the corruption of the tilth and the stock.

Yet of which are: Surely Allah, the Great and Almighty, is wise. None is wise and described by wisdom except him who bans corruption, enjoins righteousness, restrains (men) from oppression, and prevent (them) from atrocities. Banning corruption, enjoining righteousness, and preventing atrocities are not (available) except after professing Allah, the Great and Almighty, and recognizing the one who enjoins and forbids.

If the people were left without professing Allah, the Great and Almighty, and without knowledge of Him, then neither enjoining righteousness nor preventing corruption was established. For there is no one who enjoins (men to do good) and forbids (them from doing evil). Yet some of which are: We have found that the creatures may be corrupt through hidden, covered affairs. So were it not for professing Allah and fear of Him in secret, none, when he is alone with his desire and will, fears anyone regarding giving up sin, violating sacredness, and committing great sins. That is when his deed is covered from the creation and none sees it. So through that is the difference between all creation. Therefore, straightness and righteousness do not occur except through their professing the Omniscient, the All-aware, Who knows the secret and what is yet more hidden, enjoins righteousness and forbids corruption, from Whom no secret remains hidden, that through that they may prevent themselves from all kinds of corruption when they are alone with them.[1]

Surely the firmest deed for uprooting crime, driving it away from individual and society, purifying the earth from sins and offenses is planting the faith in Allah, the Exalted, in the depths of souls and hearts, and the faith in that Allah watches him who commits crime or sin with respect to his own soul and his society, and that He will severely punish him because of it.

[1] Ibid., p. 100.

As man loves his own soul and seeks good for it, he normally refrains from any sin which leads to destruction and misery.

Crimes have increased during these time; terrorist deeds such as killing the innocent, hijacking, and the like from among crimes and offenses have also increased because of the weakness of the faith in Allah and the paucity of the religious restraint in souls.

Surely the forces of good and peace are built on faith in Allah, the Most High. The faith in Him is the firmest way for spreading justice, security, and welfare among men. So man will increase in affliction and misery because he has little faith in Allah or he has no faith in Him.

B. Professing Allahs Oneness

The Imām, peace be on him, said: If a sayer says: Why has it been made incumbent on them (men) to profess and recognize that Allah is One and Unique?

It is said: For reasons of which is that if He did not make profession and knowledge (of Him) obligatory on them (men), then it would be permissible for them to imagine (that there were) two directors or more than that; and if that was permissible, they would not distinguish the One Who created them from other than him, for every human being of them did not come to know (of Him), for he worshipped the one other than Him who created him, and obey the one other than Him who ordered him, so they were not sure of their Maker and Creator; neither the command of the commander nor the prohibition of the prohibiter is established with them; therefore, the commander himself is not known; nor is the prohibiter (distinguished) from other than him.

Of which is that if it was possible for two (creators to exist), one of the two partners was not worthier of worship and obedience than the other; if it was permissible to obey that partner, then it was permissible not to obey Allah; and if it was permissible not to obey Allah, then that would result in: disbelief in Allah, all His messengers and His Books; establishing all kinds of falsehood; leaving all kinds of right; making lawful all kinds of the unlawful; making unlawful all

kinds of the lawful; entering all acts of disobedience; coming out of all acts of obedience; permitting all kinds of corruption; and invalidating all kinds of right.

Yet of which is that if it was possible for more than one (creator to exist), then it would be possible for Iblis to claim that he was that other (one), that he might oppose Allah, the Exalted, in all His decrees and make the servants incline to him, so, through that, there will be the greatest unbelief and the most intense hypocrisy.[1]

This part gives an account of the necessity of faith in the Oneness of Allah, the Most High, and the impossibility of existence of a partner along with Him. The Imām, peace be on him, has stated his wonderful proofs of that, and that the existence of a partner along with Allah, the Exalted, results in the disorder of the regulation, the corruption of the world, and the absence of balance in these worlds.

C. There is Nothing like Allah

He, peace be on him, said: If a sayer says: Why it has been made incumbent on them (men) to confess that there is nothing like Allah?

It is said: For reasons of which are that they should not mean other than Him by acts of worship and obedience, and that the affair of their Lord, their Maker, and their Provider is not vague for them. Of which is that were it not for that they knew that there was nothing like him, they would come to know that their lord and maker were those idols, which their forefathers had installed for them, the sun, the moon, and the fires. If it was possible for Him to be vague to them, then that would result in corruption, leaving all acts of obedience to Him, and committing all acts of disobedience to Him according to what came to their knowledge of the stories of these lords, their order and their prohibition. Of which is that were it not for that it was incumbent on them to know that there was nothing like Him, then it would be permissible for them to subject Him to the same (qualities)
of the creatures such as incapability, ignorance, change,

[1] Ibid., p. 102.

disappearance, extinction, lying, and aggression. He who is subject to these things, none can give security to his extinction, have confidence in his justice, be sure of his saying, his order and his prohibition, his promise and his threat, his reward and his punishment; and that results in the corruption of the creation and invalidating lordship.[1]

In this part the Imām has mentioned the firm reasons why it has been made incumbent on servants to believe that there is nothing like Him. For if there was something like Him, then He would be subject to servants qualities such as incapability, ignorance, extinction, and the like; and that results in the corruption of the creation and the invalidity of Lordship.

D. The Cause for Charging Servants

(with Religious Duties)

He, peace be on him, said: If a sayer says: Why has Allah, the Exalted, enjoined and prohibited servants?

It is said: Because their existence and their righteousness are not except through the order, the prohibition, the ban from corruption and usurping each other.[2]

The Imām, peace be on him, means that the cause for the religious duties from among the obligatory and the unlawful is the subsistence of man and the continuation of his existence, for therein are his righteousness, keeping his security, his interests, and his happiness; and in leaving them are his misery and his destruction.

E. The Cause for Knowledge of the

Messengers

He, peace be on him, said: If a sayer says: Why it has been made incumbent on them (people) to know the messengers, to profess them, and to yield to them through obedience?

It is said: As that through which they complete their interests is not in their creation and their forces, the Maker is far above from

[1] Ibid., p. 103.
[2] Ibid.

being seen, their frailty and their feebleness to attain Him is manifest, there is no escape for them from an infallible messenger between Him and them (in order to) convey to them His order, His prohibition, and His good manners, and to inform them of that which leads to their profits and their harms. So if it was not incumbent on them to know and obey him (the messenger), then there would for them no profit nor fulfilling a need in the coming of the messenger, and his coming not for profit nor righteousness is vanity; and this is not one of the attributes of the Wise (Allah) Who has mastered all things.

This part gives an account of the reason why it is obligatory on men to know the messengers, to acknowledge their Prophethood, and to believe in them; otherwise knowledge of them is vanity and nonsense.

F. The Reason for Obeying Rulers

He, peace be on him, said: If a sayer says: Why He has appointed rulers and ordered (men) to obey them? It is said: For many reasons of which is that when the creatures have been ordered to stop by a limited limit and have been ordered not to exceed that limit, because therein is their corruption, that is not established nor stands except through that He must appoint among them a trusted one who prevents them from exceeding and entering that from which He has banned them, for if that was not, then none would leave his pleasure and his profit because of the corruption of other than him, so He has appointed over them a custodian in order to prevent them from corruption and to administer among them the punishments and the precepts.

Of which is that we do not find a sect from among the sects nor a people from among the peoples subsist and live except through a custodian and a head, and as there is no escape for them from him (the ruler) regarding the affairs of the religion and the world, then it is not permissible in the wisdom of the Wise to leave the creation without him whom He knows that there is no escape for them (the creation) from him (the ruler); nor do they subsist except through him, so they through him fight against their enemy and divide their booty, and he

establishes for them their gathering and their community, and prevents their oppressive from their oppressed.

Yet of which is that if He does not appoint for them an Imām custodian, trusted, protector, and gentle, then the community will be effaced, the religion be removed, the laws and precepts will be changed, the innovators will increase it (the religion), the infidels will decrease it, and make that as vague errors for the people, for we have found the creatures incomplete, needy, not complete, along with their difference, their different caprices, and their scattered manners. If He does not appoint for them a custodian keeping what the Messenger, may Allah bless him and his family, has brought, they will become corrupt, as we have explained, laws, practices, precepts and faith will be changed; and in that will be the corruption of the creation in general.[1]

In this part the Imām, peace be on him, talks about that the Imāmate is necessary, and that it is a basic element for establishing Islamic life, administering the punishments and precepts of Allah, the Exalted. The Imām has given many causes and reasons for that.

G. The Imām is from among the Progeny of the Prophet

He, peace be on him, said: If a sayer says: Why is it not permissible that the Imām is from other than the progeny of the Messenger, may Allah bless him and his family?

It is said: For many reasons of which is that as obedience to the Imām is obligatory, there is no escape from an indication which indicates him, and he is distinguished by it from other than him, and it (the indication) is the famous relationship and the manifest testament, that (the people) may distinguish him from other than him and find the right way to him. And of which is that if it was permissible (to entrust the Imāmate) to other than the progeny of the Messenger, then He (Allah) would prefer him who was not a messenger to the messengers, for He would make the sons of the messengers follow the sons of His

[1] Ibid., p. 100-101.

enemies such as Abū Jahl and Ibn Abū Miyat, for it might be permissible for that (i.e. the Imāmate), according to their claim, to pass to their sons if they were believers. So the sons of the Messengers became followers; the sons of the enemies of Allah and the enemies of His Messenger became followed; therefore, the Messenger was worthier of this excellence than other than him.

Surely, if the creation acknowledged the message of the Messenger and yielded to obedience to him, then none of them would show haughtiness toward following his own son and obeying his own progeny, and that would not intensify in the souls of the people. And if that (i.e. the Imāmate) was (entrusted to) other than the progeny of the Messenger, then each one of them (the people) would feel that he was worthier of it (the Imāmate) than other than him; out of that they would be haughty and would not obey those inferior to them; therefore, that would lead to corruption, hypocrisy, and difference.[1]

The Imām, peace be on him, has established these firm reasons for the necessity that the Imām should belong to the grandsons and progeny of the Prophet, for he would be better for unifying the community and protecting it from the calamities of discord and difference like those occurred when the pure family (of the Prophet) was removed from government and responsibility, so the community differed; caprices spread among it; discords and enmities dominated it; and that was among the disasters and misfortunes which befell the community.

The Causes of the Religious Precepts

Imām al-Ridā, peace be on him, has stated many causes for the religious precepts and the reasons of their legislation. That was in the answers which he wrote to the questions of Mohammed b. Sinān; al-Fadl b. Shādhān has transmitted these answers from him. These researches are wonderful and useful, for they highlight the firm reason why the Almighty Legislator has legislated His holy precepts, and that is as follows:

[1] Ibid., p. 102.

The Ghusl of Janāba

The Imām talked about the reason why the Legislator has made the ghusl of janāba obligatory. He, peace be on him, has said: The reason for the ghusl of janāba is cleanness and mans purifying his own soul from its harm which befalls him and purifying his entire body, for the janāba comes out of all the body, so it is obligatory on him to purify his entire body.[1]

The Imām, peace be on him, has explained the sublime purposes for which Islam has legislated the ghusl of janāba, and they are as follows:

A. Cleanness

Islam takes great care of cleanness and regards it as part of faith, for it is among the most modern means of prevention from diseases which results from dirt; and wash (ghusl) is among the most manifest means of purity and cleanness of the body.

B. Returning Vitality to the Body

Surely janāba (the ejaculation of semen) brings about the emaciation and withering of the body, so wash (ghusl) returns activity and vitality to it, and this has been emphasized by the modern medical researches.

The ghusl for the two Īds and Friday

In his answers to the questions of Mohammed b. Sinān, the Imām, peace be on him, said: The cause for the ghusl for the two Īds, Friday, and other ghusls is that, through it, the servant magnifies his Lord, receives the Generous and the Great (Allah), and asks Him to forgive him his sins, and that it may be for them a known Īd when they gather in order to mention Allah, the Exalted, so ghusl has been appointed therein in order that it may be magnified, preferred to all days, and an increase in the supererogatory prayers and the acts of worship. And that purity for it (the body) should be from Friday to Friday.[2]

[1] Ibid., p. 88.
[2] Ibid., pp. 88-89.

It is recommended to wash on the day of Īd al-Addhā, Īd al-Fitr, Friday, and other religious occasions such as the day of Īd al-Ghadir, the visitation to the Shrines of the pure Imāms, peace be on them, and other than that from among which the jurists have mentioned. The Imām, peace be on him, has shown the reason for legislating ghusl on these occasions as follows:

1. It (ghusl) makes man magnify His Great Creator when he asks pardon and forgiveness from Him, the Exalted.

2. It makes the Muslims magnify the Īds and urges them to associate with each other.

3. The Muslims must prefer these days to the rest of the days of the year, for this great occasion occurs in them.

4. They must increase the acts of worship and to celebrate these days through mentioning Allah, the Exalted.

5. As for the reason for the ghusl for Friday, it is that the body is pure and clean from Friday to Friday.

Ghusl al-Maiyit

The Imām, peace be on him, has given two reasons for that ghusl al-maiyit [1] is obligatory:

Regarding the first reason, he, peace be on him, said: The cause of ghusl al-maiyit is that he is washed, for he becomes pure and is free from the dirt of his illness and all kinds of maladies which befall him, for he will meet the angels and associate with the people of the hereafter. When he goes to Allah, he meets the pure people; they touch him and he touches them, then it is recommended for him to be pure and clean, that they may turn to Allah and to intercede for him with Him.

Regarding the second reason, he, peace be on him, said: Yet another reason is that the semen from which he had been created comes out of him, so he is impure, and accordingly he is washed.[2]

Islam takes great care of the dead Muslims; it summons the

[1] Ghusl al-maiyit: obligatory ceremonial washing of the corpse of a Muslim.
[2] 'Uyūn Akhbār al-Ridā, vol. 2, p. 89.

Muslims to escort them to their final resting places and to console their families on their misfortunes; it has made it incumbent, sufficient necessity, to wash them, to payer over them, and to bury them. The Imām has justified washing them as follows:

A. The dead should be cleansed of dirt and the germs which are in his body and which result from his illness, and that is through washing him with water mixed with leaves of nabk tree (sidr) and camphor which are among the things which sterilize the body.

B. Surely after washing, the dead are pure. If they are believers, then they will shake hand with the angels and the believers from among the inhabitants of the next world.

C. The last thing which comes out of the bodies of the dead is the sperm from which they had been created. For this reason it is obligatory to wash them. Some modern theories have emphasized this meaning, and they believe that the sperm from which man is created remains living, and that from it he will be raised from the dead on the Day of Resurrection.

Any how, Islam has legislated for the dead the most wonderful precepts such as washing (ghusl) and burying in the ground.

Ghusl for Touching a Corpse

He, peace be on him, said: And the reason for his washing because of washing him (the dead) or touching him, so it is purity of what befalls him of the sweat of the dead, for when the soul comes out of him, most of his blight remains, so he must cleanse himself of it and he becomes pure.[1]

When one touches the cold corpse of the dead, he should wash his body. The Imām, peace be on him, has justified this ghusl saying that it is obligatory because man becomes a mass of germs after his death; therefore,  it is obligatory on him who touches the cold corpse of the dead to wash his body in order to get rid of germs.

[1] Ibid.

Ghusl for Urine and Feces is not obligatory

He, peace be on him, said: And the reason for decrease regarding urine and feces because they are more abundant and lasting more than janāba, so wudū has been made obligatory for them, for they are abundant, hard, come without any will, and no libido results from them; janāba does not occur except through their practicing pleasure and forcing their own souls.[1]

The Imām, peace be on him, has given reasons that ghusl for urine and feces is not obligatory, and that it is sufficient to cleanse the two places, for making ghusl for them obligatory is an intense and unbearable difficulty, so the Legislator has raised it.

Wudū

He, peace be on him, said: If a sayer says: Why have they (men) been order to perform wudū and to start with it?

It is said: Because the servant is pure when he stands up before the Almighty (Allah), says whispered prayers to Him, obey Him regarding what He has ordered him, pure of dirt and uncleanness;  in addition to that (wudū) drives away inactivity, dismisses drowsiness, and purifies the heart before the Almighty.[2]

The Imām, peace be on him, has justified wudū through the following spiritual reasons:

A. Surely wudū is the precondition and essence of the prayers; it is coming to Allah, the Creator of the universe and Giver of life. It is obligatory on the worshipper to rid himself of the concerns of life, to come through his feelings and sentiments to Allah, the Most High. When Imām al-Hasan the master of the youths of the Garden and sweet basil of Allahs Messenger, may Allah bless him and his family stood up for prayer, he would shake with fear of Allah and his skin would turn yellow. He was asked about that, and he answered:

[1] Ibid.
[2] Ibid.

I am going to stand before the Almighty King. So wudū is a precondition for this great act of worship, and it means freeing the body from dirt and uncleanness, and this is of that which suits the greatness of the prayers.

B. Surely, wudū  dismisses inactivity, takes drowsiness away, and prepares the worshippers for the prayer with activity and vitality.

C. Surely, wudū  purifies the heart and soul, for it is a precondition for standing before Allah, the Exalted.

Moreover, it leads to the spiritual profits which the Imām, peace be on him, has mentioned. In other words it results in health profits of great importance of which is that it protects the eyes from Trachoma, for they are washed with clean water several times a day.

Of which is washing the nose with cool water which protects (man) from cold, which is the key to diseases.

Of which is washing the face and the hands in order to protect them from skin diseases and inflammations, for it has been mentioned in modern medicine that many microbes bring about diseases to man through penetrating his skin, and especially as it concerns parasites. Without doubt washing the uncovered parts of mans body frequently is an important way to get rid of parasites.

And of which is that the germs which enter mans body through the mouth result from the pollution of the hands, so if the hands are washed and always clean, then it will be the best way to get rid of germs.[1]

The Acts of Wudū

He, peace be on him, said: If a sayer says: Why has He made it obligatory to wash the face and the hands, appointed the rubbing to the head and the feet, and has not made that full washing or full rubbing?

It is said: For various reasons of which is that the greatest act of worship is rukū (bow) and sujūd (adoration) which one performs through the face and the hands, not through the head and the feet.

Of which is that the creatures cannot every time bear washing

[1] Dr. 'Abd al-'Aziz, al-Islām wa al-Tibb al-Hadith, pp. 62-63.

the head and the feat, and that it is difficult for them (to perform that) during cold, travel, illness, and times of the night and the day. Washing the face and the hands is easier than washing the head and the feet. He (Allah) has imposed the religious duties according to the least of the healthy people in obedience, and then He has made them (religious duties) include both the strong and the weak.

Yet of which is that the head and the feet are not every time apparent and manifest like the face and the hands, because of wearing the turban, the sandals, and the like.[1]

Wudū in the viewpoint of the ahl al-Bayt, peace be on them, is washing the face, the hands, rubbing the head and the feet. As for the Imām, peace be on him, he has mentioned the reasons for the acts of wudū as follows:

A. The main parts of the prayer, for which wudū has been legislated, are rukū and sujūd, which one performs through the face and the hands, so washing is for them, not for other than them.

B. Surely, washing the head and the feet brings about intense difficulty, especially during the days of cold, travel, and illness. So the Legislator is content with rubbing them.

D. The apparent limbs in mans body are the face and the hands apart from other than them, so washing is for them only.

In his answers to the questions of Mohammed b. Sinān, the Imām, peace be on him, has given another reason for wudū similar to the one mentioned above, saying: And the reason for wudū for which the washing of the face and the hands, rubbing of the head and the feet has been (legislated) is because of his standing before Allah, the Great and Almighty, his receiving Him with his apparent limbs, and his meeting with them the noble scribes.

So washing the face is for sujūd and submission, washing the hands for receiving (Allah) with them, to ask (Him), to fear (Him), to devote himself (to Him) with them. Rubbing is for the head and the feet because they are apparent and uncovered, and he receives with them (Allah) in all his circumstance, and there is (nothing) in them of

[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 104. 

submission and devotion to (Allah) just as that in the face and the hands.[1]

The Prayer

He, peace be on him, said: If a sayer says: Why have they (men) been ordered to perform prayer?

It is said: Because through prayer one professes Lordship, and it (profession) is general righteousness, because therein is deposing equals before the Almighty (Allah) with submissiveness, yielding, submission, humility, profession, asking forgiveness from the past sins, placing the forehead on the ground by day and night; that the servant may praise Allah, not forget Him, be lowly, afraid, abased, seeking, desirous for an increase in the religion and the world, along with refraining from corruption. The prayer has become obligatory on the servant by day and night lest he should forget his Lord and his Creator and standing before his Lord; and it (the prayer may) restrain him from the acts of disobedience and prevent him from all kinds of corruption.[2]

The believer can use prayer as a ladder to ascend to the heaven, and through it the Allah-fearing can seek nearness to Allah. The Imām, peace be on him, has stated some interests in legislating prayer as follows:

A. Some profits and fruit of prayer are: The worshipper absolutely professes Allah, the Exalted, the Almighty Creator, nothing like a likeness of Him. He increases in lowliness, submission, and abasement before Allah. He asks Him to pardon him and to forgive him his sins which he has committed during his lifetime.

B. Prayer protects man from acts of disobedience, prevents him from evil deeds, and guides him to good, on the condition that he should perform it in the right manner and conform to its preconditions.

C. If man repeats prayer every day, he will have firm and constant links with his Creator and Director of his affairs. In addition

[1] Ibid., p. 89.
[2] Ibid., p. 103-104.

to these profits which the Imām, peace be on him, has stated, prayer is the best way of providing society with creative, spiritual forces.

If man spiritually communicate with his Creator, then he feels no loneliness and depression. So prayer helps him communicate with the Generous Creator. It removes from him fear, loneliness, and depression. Moreover it supplies him with spiritual forces through which he can face all difficulties and hardships.

The Adhān of Prayer

He, peace be on him, said: If a sayer says: Tell me about adhān (the call to prayer): Why have they (people) been ordered to say it?

It is said: For many reasons of which are: It reminds the inattentive (of prayer), calls the attention of the heedless (to it), makes him who is ignorant of time and forgets prayer know (it), and summons (men) to worship the Creator. It makes (men) desirous of prayer, profess His Oneness, declare faith publicly, announce Islam. It calls him who forgets it (prayer to perform it). It is said that he is a muadhin because he says the adhān (the call to prayer).[1]

The Imām, peace be on him, has mentioned the reasons for legislating the adhān or call to prayer as follows:

A. It reminds the inattentive of prayer and draws the attention of the heedless, that they may perform this religious duty.

B. It makes the Muslims know the timing of prayer, that they may prepare themselves for performing it individually or in congregation.

C. It summons men to worship the Great Creator and to profess His Oneness.

The Phrases which make up the adhān

The Imām, peace be on him, has given an account of the reasons for the phrases which make up the adhān as follows:

A. Starting with takkbir or exclaiming Allah is Great!:

He, peace be on him, said: If a sayer says: Why does he

[1] Ibid., p. 105.

(muadhin) starts it *(*the adhān) with takkbir (Allah is Great!) before tahlil (there is no god but Allah)?

It is said: Because he wants to start with His name, for the name of Allah, the Exalted, is in the first letters of takkbir, and in tahlil (Hi name) is in the last letters, so he starts with the letters in which the name of Allah is at the beginning, not at the end.[1]

The Imām, peace be on him, has shown the reason for starting the adhān with exclaiming Allahu akbar (Allah is Great!) before starting it with lā ilāha illallāh (there is no god but Allah). That is because the muadhin (the person who recites the adhān) may start the adhān and open it with His name, the Exalted, and that is contrary to tahlil, for His name, the Exalted, is at the end of it, and this is not appropriate for starting the adhān.

B. Al-takkbir arbaan or exclaiming Allah is great! four times:

He, peace be on him, said: If a sayer says: Why has the takkbir at the beginning of the adhān been made four (times)?

It is said: Because the adhān starts suddenly, and there is no speech before it in order to call the attention of the listeners to it, so it has been made (four times) in order to call the attention of the listeners to that which is after it in the adhān.[2]

The purpose of the adhān is to draw the attention of the Muslims in order to prepare themselves for performing prayer, and for this purpose the takkbir therein has been made four times, just as the Imām, peace be on him, says.

C. The phrases which make up the adhān are said two times by two times:

He, peace be on him, said: Why has it (the adhān) been recited two (times) by two (times)?

It is said: Because it is repeated in the ears of the listeners and is emphasized for them. If someone is headless of the first (time), he is not heedless of the second (time). And because prayer (is performed) two rakas by two rakas, and for this reason (the phrases of) the adhān (are recited) two (times) by two (times).[3]

[1] Ibid.
[2] Ibid.
[3] Ibid.

Surely each of the phrases which make up the adhān summons men to good, salvation, and success. So repeating them fixes these concepts in the minds of the listeners.

D. Regarding the shahādatayn or twin formulae of faith: I bear witness that there is no god but Allah. I bear witness that Mohammed is the Messenger of Allah.

He, peace be on him, said: If a sayer says: Why has He placed the shahādatayn after the takkbir?

It is said: Because the first (part) of faith is Oneness and professing the Oneness of Allah, the Great and Almighty, and the second (part of faith) is professing the message of the Messenger, may Allah bless him and his family, that obedience to them and knowledge of them are associated (with each other), and that the origin of faith is the shahādatayn (the twofold testimony), so He has placed the Shahādatayn just as He has placed Shahādatayn (two testimonies) in the rest of the rights; therefore, if one professes the Oneness of Allah and the message of the Messenger, then he professes the entire faith, for the origin of faith is professing Allah and His Messenger.[1]

The adhān is opened with the Shahādatayn after the takkbir: bearing witness that Allah is One and that Mohammed, may Allah bless him and his family, is His Messenger, and these two witnesses are the origin and slogan of Islam, so he who believes in them enjoys all the Muslims rights such as sparing his blood and protecting his property. As the rest of the rights are established by these two testimonies, Islam is established by them.  

E. The Call to Prayer (haya alāsalāh):

He, peace be on him, said: If a sayer say: Why has He placed the call to prayer (haya alāsalāh) after the shahādatayn?

It is said: Because the adhān has been placed for prayer, and it is the call to prayer, so the call has been placed in the middle of the adhān. The muadhin says four (phrases) before it: the two takkbirs and the shahādatayn (two testimonies). Then he says four (phrases) after it calling (men) to salvation (falāh) urging (them) to kindness and

[1] Ibid.

prayer. Then he calls (them) to the best of actions (khayr al-amal) making them desirous of it (prayer), its action, and its performing. Then he calls through the takkbir and the tahlil, that he may complete after it four (phrases) just as he completes four (phrases) before it, and that he may complete his speech through mentioning the name of Allah just as he opens it through mentioning the name of Allah, the Exalted.[1]

Islam takes great care of prayer, so it has placed it among its foremost religious rites, and legislated the adhān as a sign for entering the timing of prayer, that the Muslims may prepare themselves for performing this great, religious duty. It has placed hayya alas salāh (make haste to the prayer) after the shahādatayn (the two testimonies), and it (hayya alas salāh) is a call to begin prayer. Similarly, the call to salvation (falāh) and the best of actions (khayr al-amal), which are two of the phrases of the adhān, include prayer; therefore, prayer is part of salvation*(falāh)* and of the best actions (khayr al-amal).

F. The tahlil at the end of the adhān:

He, peace be on him, said: If a sayer says: Why has He placed the tahlil at the end of it (prayer), and not placed the takkbir at the end of it just as He has placed the takkbir at the beginning of it?

It is said: Because the name of Allah is at the end of the tahlil, so Allah, the Exalted, desires to end the speech with His name just as He has opened it with His name.

Surely, the tahlil (there is no god but Allah) at the end of the adhān means negating all kinds of gods except Allah, the Most High, the Originator of the universes and Creator of life. The adhān is started with Allāhu akbar (Allah is Great!) just as it is ended with lā ilāha illallah (there is no god but Allah).

G. The tasbih instead of the tahlil

He, peace be on him, said: If a sayer says: Why He has not placed the tasbih (glory belongs to Allah), the tahmid (praise belongs to Allah), and the name of Allah instead of the tahlil at the end of it (the adhān)?

[1] Ibid.

It is said: Because the tahlil is professing the Oneness of Allah and removing the equals other than Allah; it is the beginning of faith and is the greatest of the tasbih and the tahmid.

The Imām, peace be on him, has mentioned the reason for placing the tahlil at the end of the adhān in stead of the tasbih (glory belongs to Allah) and the tahmid (praise belongs to Allah), for it is the greatest of them in professing the Oneness of Allah, the Most High, and negating all gods except Him. As for the tasbih and the tahmid, they do not give this meaning.

The Phrases which make up the Prayer

The Imām has mentioned the reasons for most parts and conditions of prayer as follows:

1. The seven takkbirs:

He, peace be on him, said: If a sayer says: Why has He made the takkbir at the beginning seven times?

It is said: He has made that because the takkbir in the first raka, which is the origin, is seven times: the takkbir for the commencement which is takkbirat al-ihrām through which the prayer is commenced the takkbir for the rukū during bow down two takkbirs for sujūd. So if man mentions the takkbir at the beginning of prayer seven times, then he achieves the entire takkbir. If he forgets some of them or leaves them, then there is no decrease in his prayer.

For this purpose the seven-time takkbir has been legislated during commencing prayer, one of these takkbirs is takkbirat al-ihrām.

2. Reciting the Qurān:

He, peace be on him, said: If a sayer says: Why have they been ordered to recite (the Qurān) in prayer?

It is said: Lest the Qurān should be deserted and lost, and that it may be kept, so it will not disappear; nor will it be unknown.

For this reason men have been ordered to recite surat al-Fātiha and another sura of the Qurān in the first and second raka of prayer.

3. Reciting Surat al-Fātiha:

He, peace be on him, said: If a sayer says: Why does he (the

worshipper) starts (prayer) with reciting (surat) al-Hamad (al-Fātiha) apart from the rest of the suras?

It is said: Because there is nothing in the Qurān and the Speech has brought together good and wisdom just as surat al-Hamd has done, and that is according to these words of Him, the Exalted:

Praise belongs to Allah means the thanksgiving which Allah, the Exalted, has made incumbent on His servants, and (also means) showing gratitude (toward Him) for the good through which He has given success to His servant.

The Lord of the Worlds means glorifying, praising, and professing Him, and means that it is He who is the Creator and Master.

The Most Gracious, the Most Merciful means seeking sympathy, mentioning His boons and favors toward all His creation.

Master of the Day of Judgment means acknowledging before Him the Resurrection, the Reckoning, the repayments, regarding as obligatory that here and the hereafter belong to Him.

You do we serve means (seeking) wish and nearness to Allah, the Great and Almighty, (and means) sincerity in work for Him apart from other than Him.

And You do we beseech for help means asking Him for more success and acts of worship, asking Him for continuing what He has bestowed upon him and made him see.

Guide us to the right path means seeking guidance to His good manners, holding fast by His covenant, seeking more knowledge of his Lord, His tremendousness, and His magnificence.

The path of those upon whom You have bestowed favors means an emphasis on the request and the wish, mentioning His previous benefits, His favors toward His friends, and a wish for such favors.

Not (the path) of those upon whom Your wrath is brought down means seeking refuge (in Allah) from being one of the stubborn unbelievers who disparage Him, His command, and His prohibition.

Nor of those who go astray means seeking protection from being one of those who go astray who have lost the (right) path without knowledge, while they think that they do well.

So it (Surat al-Hamd) contains inclusive good and wisdom regarding the affairs of this world and the next to the extent that nothing can contain them (more than it can).

Because of these great requests and sublime meanings, the Legislator has ordered prayer to be commenced by Surat al-Fātiha, not by other than it from among the Suras of the Holy Qurān. It has been reported from Imām al-Ridā that there is no prayer except through the opening sura of the Book. This negation is the negation of the essence; if prayer is commenced by a sura other than al-Fātihā, then it is incorrect.

4. The tasbih in the rukū and the sujūd:

He, peace be on him, said: If a sayer says: Why the tasbih (glory belongs to Allah) has been placed in the rukū and the sujūd?

It is said: For reasons of which is that through his submission, his lowliness, his worship, his piety, his yielding, his abasement, his humbleness, and his (seeking) nearness to Allah, the servant must call Him holy, praise Him, glorify Him, magnify Him, thank his Creator and Provider, that thinking and wishes do not take him to other than Allah.

Because of these exalted meanings, the tasbih has been placed in the rukū and the sujūd apart from the rest of the phrases through which Allah is mentioned.

5. The rukū and the two sajjdas:

He, peace be on him, said: If a sayer says: Why have one raka and two sujūds been specified?

It is said: Because the rukū is one of the actions of the qiyām (standing position) and the sujūd is one of the actions of the julūs (sitting position); the prayer of one who sits is the half of that of one who stands, so the sujūd has been doubled that it may be equal to the rukū, so there is no difference between them, for prayer consists of rukū and sujūd.

For this reason the sujūd has been doubled so that it may equal the rukū, just as the Imām, peace be on him, has stated.

6. The supplication in the Qunūt:

He, peace be on him, said: If a sayer says: Why has the

supplication been placed in the first raka before the recitation? And why the qunūt has been in the second raka after the recitation?

It is said: Because it is recommended for him (the worshipper) to start his standing and his act of worship for his Lord with praise, sanctification, wish, and fear; and he ends them with (phrases) similar to these; and he must stand a longer time during the Qunūt.

The Imām, peace be on him, has shown the reason for that it is recommended to recite a certain supplication before entering prayer. That is because one must show absolute submission to Allah, the Most High. The supplication during the qunūt must be longer, that one may show obedience to Allah, the Exalted.

7. The loud and quiet recitation:

  He, peace be on him, said: If a sayer says: Why are some prayers (recited) loudly, while others are not?

It is said: Because the prayers which are performed loudly are performed in dark times, so it is incumbent on him (the worshipper) to perform them loudly, that the passer-by may know that there is a group of people here. So if he (the passer-by) wants to perform a prayer, he can perform it. If he cannot see a group of people pray, he hears and knows that because of hearing. As for the prayers which are not performed loudly, they are performed by daytime, and in bright times. So he understands that because of vision and is in no need of hearing.

As for the prayers which are performed loudly, they are the morning prayer, the evening prayer, and the night prayer. They are performed in such a manner, that the passer-by in the dark may be attentive and prepare himself for performing the prayer, just as the Imāms justification. As for the prayers which are performed quietly, they are the noon prayer and the after noon prayer. There is no reason for performing them loudly, and that is because there is no darkness during their timings.

8. Raising the hands during the takkbir:

He, peace be on him, said: If a sayer says: Why does he (the worshipper) raise his hands during the takkbir?

It is said: Because raising the hands is a kind of supplication

and imploring. As for Allah, He wants His servant to supplicate and implore Him when he mentions Him. And because raising the hands means that the intention is present and the heart attends to what he says and means.

As for raising the hands during the takkbir, it is a kind of the absolute submission to Allah, the Most High as well as during it is the intention, which is the beginning of entering prayer.

9. The timings of the prayers:

He, peace be on him, said: If a sayer says: Why have the prayers been confined to these times? And (why) are they not advanced or delayed?

It is said: Because the famous and known times include the people of the earth in general, so the ignorant and the learned know (that they are) four: the setting of the sun is famous and known, the evening (prayer) is obligatory during it; the falling of the evening twilight is famous and known, the night (prayer) is obligatory during it; the daybreak is famous and known, the dawn (prayer) is obligatory during it; the declination of the sun is famous and known, the noon (prayer) is obligatory during it; and there is no known time for the afternoon, so its time (i.e. the time of the prayer) is after finishing the payer before it.

The Imām, peace be on him, has mentioned the causes of the timings specified for the prayers, and that they are famous and known with the entire people of the earth regardless of their different languages. As these times are exact, they have been appointed for the prayers.

The Imām, peace be on him, added another cause to the timings of the prayers, saying: Yet there is another cause: Surely Allah wants men to start every act with obedience to Him in the first place. He has ordered them to start the day with worshipping Him; and then they can spread regarding what they like of the affairs of their world. He has made the dawn prayer obligatory on them. When midday comes and men leave their work and it is time for them to take off their clothes, take a rest, busy themselves with their food and their siesta, Allah has ordered them to start first of all with remembering and worshipping

Him, so He has made the noon prayer obligatory on them, then they can turn to what they like of that. When they finish their wish and want to spread for work to the end of the day, they should also begin with an act of obedience to Him. Whey they attain what they like of that, He has made the afternoon prayer obligatory on them, then they can spread for what they like of the affairs of their world. When the night comes and they leave their embellishment and return to their houses, they should start in the first place with worshipping their Lord, then they can return to what they like of that, so He has made the evening prayer obligatory on them. When the time of sleep comes and they are free from that with which they are busy, He wants them to start first of all with worshipping and obeying Him, then they can attend to what they attend of that; therefore, they start every work with obeying and worshipping Him, so He has made obligatory on them the night prayer; therefore, if they do that, they do not forget Him and are not heedless of Him, their hearts do not become cruel, and their desire does not decrease.

The Imām has shown the reason why the prayers have been legislated in these specified times and not in other than them. He has also shown the benefits of these times.

10. The afternoon prayer:

He, peace be on him, said: If a sayer says: Therefore, why is there no famous time for the afternoon prayer like these times? Why has He not made it obligatory between the night prayer and the early morning one or between the early morning prayer and the noon one?

It is said: Because there is no time lighter nor easier nor better than this time, that He may include the weak and the strong through this prayer. And because all people work in commerce and dealings at the beginning of daytime; they go to accomplish (their) needs and reside in the markets. So He does not desire to divert them (through prayer) from seeking their daily bread and the affairs of their world. And (because) not all creation are able to rise for the night (prayer); nor do they feel it; nor are they aware of its time if it is obligatory; nor are they capable of that, so Allah has decreased (that for) them. He has not placed it in the most difficult times for them; rather He has placed

it in the easiest time for them; just as He, the Great and Almighty, says: Allah desires ease for you, and He does not desire for you difficulty.[1]

The Imām, peace be on him, has mentioned the cause for extending the time of the afternoon prayer up to the end of daytime. That is because Allah desires to relieve people, though an excellent time has been appointed for performing the afternoon prayer, and it is that when the shade is equal to two sevenths of the stake (shākhis), and that the excellent time ends when the shade is equal to four sevenths of the stake.[2]

11. Congregational prayer:

He, peace be on him, said: If a sayer says: Why He (the Legislator) has (ordered prayer to be performed in) congregation?

It is said: Because sincerity, Oneness, Islam, and acts of worship to Allah are apparent, uncovered, famous; because  manifesting them is an argument for only Allah, the Great and Almighty, against the people of the east and of the west;  because the hypocrites and those who disparage Islam and believe in it apparently are kept under observation; because the people can bear witness to each other through Islam and their witness is permissible and possible; and because performing prayer in congregation includes help, kindness, Allah-fearingness, and protection from the acts of disobedience to Allah, the Great and Almighty.

Congregational prayer is the most important act of worship in Islam, for the Muslims take advantages of it, for example, they know each other; love and friendship spread among them; and they appear as one rank in front of their enemies. In this part of his speech,  the Imām, peace be on him, has mentioned the reason why prayer is performed in congregation.

12. Salāt al-sunna or supererogatory prayers:

He, peace be on him, said: If a sayer says: Why has salāt al-sunna been confined to thirty-four rakas?

[1] Qur'ān, 2, 185.
[2] Minhājj al-Sālihin, vol. 1, p. 113.

It is said: Because the obligatory (prayers) are seventeen rakas, so (salāt) al-sunna has been specified twice as much as the obligatory (prayers), as the perfection of the obligatory (prayers).

As for salāt al-sunna, which is the daily supererogatory prayers, is eight rakas before the noon prayer, eight rakas before the afternoon prayer, four rakas after the evening prayers, two rakas in sitting position and regarded as one raka after the night prayer, eight rakas for the late night prayer, the two rakas of the even prayer after it (the late night prayer), the raka of the odd prayer after it (the even prayer), and two rakas before the dawn prayer, so they are thirty-four rakas. The Imām, peace be on him, has justified that through making salāt al-sunna twice as much as the obligatory prayers, that it may  perfect them.

13. Salāt al-sunna or supererogatory prayers are performed in various times:

He, peace be on him, said: If a sayer says: Why has salāt al-sunna appointed in various times, and has not appointed in one time?

It is said: Because the best times are three: during the declination of the sun, after the evening, and the early mornings, so He desires him (the worshipper) to pray for Him in all these three times, that is because if (salāt) al-sunna is separated into various times, then their performing is lighter and easier than gathering them together in one time.

The Imām, peace be on him, has mentioned the reason for separating the times of salāt al-sunna, for they have appointed in the most excellent time and the most lovable of them to Allah, the Most High. In addition to that, performing them in one time brings about confusion and difficulty.

14. Prayer is ended by the taslim:

He, peace be on him, has said: Why has the taslim been made (as means for) ending prayer? (Why) has neither the takkbir nor the tasbih nor another kind has been placed in stead of it?

It is said: As the speech of the creatures is unlawful during entering prayer (that they may) turn toward the Creator, it is lawful and they can return (to the previous state) and begin speaking after the taslim.

For this reason speech is lawful after the taslim; the Legislator has made it unlawful on the worshipper to speak during prayer and other acts of worship. As for this prohibition, it ends after the taslim.

The Friday prayer:

Imām al-Ridā, peace be on him, has mentioned some reasons for the Friday pray as follows:

A. The Friday prayer is two rikas:

He, peace be on him, said: If a sayer says: Why does the Friday prayer consist of two rikas if it is performed by the Imām? And why does it consist of two rikas and two rikas (i.e. the worshipper performs the noon prayer) if it is performed by other than the Imām?

It is said: For various reasons of which is that the people come from distant (places), so Allah, the Great and Almighty, desires to decrease it for them because they are tired when they arrive at the place (of the prayer).

Of which is that the Imām prevents them from going, that he may deliver his sermon and make them wait for the prayer, for he who waits for the prayer performs a complete prayer.

Of which is that the prayer performed by the Imām is more complete and more perfect because of his knowledge, his understanding, his justice, and his excellence.

Yet of which is that Friday is Īd, and the Īd prayer is two rikas, and it (the Friday prayer) is not shortened because of the two sermons.

The Friday prayer has been shortened and become two rikas for this reason and the reasons which have been mentioned by the Imām, peace be on him.

B. The cause for the sermon in the Friday prayer:

He, peace be on him, said: If a sayer says: Why has the sermon been determined?

It is said: Because the Friday (prayer) is a general view, so He (Allah) desires the Imām to be a cause for preaching to them in order to make them desire the acts of obedience, fear the acts of disobedience, aware of what He desires (to do) for the interest of their

religion and their world, and to tell them about harm and profit which he has gained from the times and the conditions

Surely the greatest interest in the Friday prayer is the sermon which the Imām delivers, for it spreads political and religious awareness among the Muslims, develops good inclinations in their souls, and guides them to the right path.

C. Two sermons in the Friday prayer:

He, peace be on him, said: If a sayer says: Why has two sermons been determined?

It is said: Because one (sermon) is for lauding, praising, and sanctifying Allah, the Great and Almighty. And the other is for needs, excuses, warning, supplication, and what he (the Imām) desires to teach them of His command and prohibition including righteousness and corruption.

The Imām has stated the reason for legislating two sermons in the Friday prayer, so the first sermon is regarding lauding Allah, the Most High, the Creator of the universe, and Giver of life, explaining his tremendousness concerning what He creates of His marvelous creatures. As for the second sermon, it concerns explaining that which set the Muslims right in this world and the next.

D. The Friday sermon is before the prayer:

He, peace be on him, said: If a sayer says: Why has the Friday sermon been determined before the prayer while it has been determined after the prayer on the two Īds?

It is said: Because Friday is an everlasting condition; it is several (times) in the month and many (times) in the year. So if the people regard it (the sermon) as many, they pray and leave it; they do not persist in it and scatter from it. So it (the sermon) has been determined before the prayer so that they may wait for the prayer, may not scatter and go away.

As for the two Īds, they are twice in the year; they are greater than Friday; the congregation therein is more (than that on Friday); and the people are more desirous of them. So if some people scatter, then most of them remain. They (the two Īds) are not so many that they (the people) are tired of them or disparage them.

Shaykh al-Sadūq, may Allah rest him in peace, has commented on this tradition, saying: The tradition has been mentioned in this manner; the two sermons on Friday (are before the prayer); (the two sermons of) the Īd are after the prayer because they are with the same rank to the two final rakas, and that Uthmān b. Affān was the first to advance the two sermons. Because he  had done what he did, the people did not persist in the sermon and said: What have we to do with his sermons while he had done what he did? As a result he advanced the two sermons, that the people might wait for the prayer and not scatter from him.

E. The Friday prayer is obligatory on those who live with in two leagues (about six miles):

He, peace be on him, said: If a sayer says: Why has the Friday (prayer) been made obligatory on him who (lives) within two leagues, not more than that?

It is said: Because the distance in which the prayer is shortened is two barids (24 miles) going or one barid (12 miles) back and forth. And the barid is four leagues, so the Friday (prayer) is obligatory on him who (lives) within half a barid because of which shortening (the prayer) is obligatory. And that is because he (the traveler covers) two leagues when he comes and two leagues when he goes. So that is four leagues, and it is the half of the road of the traveler.

For this reason stated by the Imām, peace be on him, the Friday prayer is obligatory on those who live within two leagues, not more.

F. The Friday supererogatory prayer:

He, peace be on him, said: If a sayer says: Why has four rakas been added to the Friday supererogatory payers?

It is said: Because this day should be magnified and distinguished from the rest of the days. It is recommended to perform twenty rakas as supererogatory prayers on Friday. So four rakas has been added to the sixteen supererogatory prayers which are performed during the rest of the days. It is recommended for (the worshipper) to perform six (rakas) of them during the extension (inbisāt) of the sun, six during its rising, six before the declination (of the sun), and two rakas during the declination.

The Travelers Shortened Prayer

He, peace be on him, said: If a sayer says: Why has prayer been shortened on journey?

It is said: Because the obligatory prayers are ten rakas, and the seven (rakas) was later added to them. So Allah has decreased that increase for them because of his (the travelers) place of travel, his tiredness, his pains, his taking care of his affairs, his departure, and his residence, lest he should busy himself with (something other than) that which is his livelihood. (This is) mercy and sympathy from Allah, the Great and Almighty, toward him (the traveler); except the evening prayer, it is not shortened, for it is originally a shortened prayer.

The Imām, peace be on him, has displayed the reason for the travelers shortened prayer, and that is because the traveler faces during his journey troubles and difficulties, especially as it concerns those times when travel was confined to animals and ships which caused to him hardships and sufferings. So the Legislator has shown favor and mercy toward servants when He omitted for the traveler the half of the four- raka prayer.

The distance making shortening prayer obligatory

He, peace be on him, said: If a sayer says: Why has shortening prayer confined to eight leagues, no less, no more than that?

It is said: Because eight leagues is a days travel for the commoners, the caravans, and the baggage, so it is obligatory to shorten (prayer) during a days travel.

The Imām, peace be on him, has explained the reason for that the Legislator has determined eight leagues as a distance for shortening prayer, then he, peace be on him, has commented on that, saying: If a sayer says: So why is it obligatory to shorten (prayer) during a days travel, not more?

It is said: Because if it was not obligatory (to shorten prayer) during a days travel, then it would not be obligatory during a years walk, and that is because every day which follows this day is like this

day. So if it was not obligatory (to shorten prayer) on this day, then it was not obligatory on the like of it if the like of it was similar to it, and there was no difference between them.

The Imām, peace be on him, has stated that if the distance for shortening prayer was not determined in eight leagues, which is a days walk, then the distance necessary for shortening prayer would be on the following day, for it is the like of the previous day and has no excellence over it; like this is on the days that follow, and this leads to the vicious circle.

The Imām added, saying: If a sayer says: Walk may be different, so why has a days travel confined to eight leagues?

It is said: Because eight leagues is the walk of camels and the caravans, and it is the distance which covered by the camel-drivers and those who hire animals.

Daytime supererogatory prayers are canceled

He, peace be on him, said: If a sayer says: Why does the traveler leave the daytime supererogatory prayers and does not leave those are by night?

It is said: Because you do not leave the supererogatory prayers of every prayer which you do not shorten. And that is the evening prayer is not shortened, so the supererogatory prayers after it are not shortened; likewise, the dawn prayer is not shortened, so the supererogatory prayers before it are not shortened.

The Imām has stated that the daytime supererogatory prayers are canceled, and that the night ones are not canceled. The reason for that is that the supererogatory prayers are canceled when the prayer is shortened. As the evening prayer and the dawn one are not shortened, their supererogatory prayers are not canceled. Then he commented on that, saying: If a sayer says: The night prayer is shortened, so why is its two-raka (supererogatory prayer) not canceled?

It is said: These two rakas are not of the fifty (supererogatory prayers); rather they are an addition to them, that each two rakas of the supererogatory prayers may complete one raka of the obligatory player.

The Imām, peace be on him, has mentioned that the night prayer is shortened during journey while its supererogatory prayer, which is two rakas in sitting position,  is not abolished. So the Imām, peace be on him, answered: Surely in the viewpoint of the Legislator, the supererogatory prayer of the night prayer is equal to one raka in standing position. And the reason for that is that each two rakas of the supererogatory prayers are in stead of one raka of the obligatory prayer. As a result the traveler has no right to cancel the supererogatory prayer of the night prayer as well as he must perform the late night prayer at the beginning of the night.

He, peace be on him, said: If a sayer says: Why is it permissible for the traveler and the sick to perform the late night prayer at the beginning of the night?

It is said: Because they are busy and weak, that they may attain their prayer, so that the sick may take a rest at the time of their rest, and the traveler may busy himself with his works, his departure, and his journey.

The Prayer for the Dead

The Imām, peace be on him, talked about some reasons for the prayer for the dead as follows: If a sayer says: Why have they (the people) been ordered to pray over the dead?

It is said: Because they intercede (with Allah) for him and asked (Him) to forgive him. Because he is not at any of those times more needy of intercession (with Allah) for him, asking, and seeking forgiveness than that hour.

Surely the supplication of the believers who pray over the dead is the most important thing which the dead need, that Allah may respond to their supplication, pardon the dead, forgive them their sins, and give to them His good pleasure.

The five takkbirs over the Dead

  He, peace be on him, said: If a sayer says: Why has five takkbirs, and not four or six, been determined (for the dead)?

It is said: Surely the five (takkbirs) have been taken from the five prayers by day and night.

Surely, the five (takkbirs) stands for the daily prayers, which are five.

The Prayer for the Dead without wudū

He, peace be on him, said: Why has He (the Legislator) made it permissible to pray over the dead without wudū?

  It is said: Because it has neither rukū nor sujūd; rather it is a supplication and an asking. It is permissible for you to supplicate Allah and ask Him in all circumstances; wudū is obligatory on (men when they perform) the prayer which has rukū and sujūd.

The Prayer for the Dead is at all Times

He, peace be on him, said: If a sayer says: Why have you made it permissible to pray over the dead before the evening and after the dawn?

It is said: Because this prayer is obligatory at the time of the presence, and that is because it (the prayer) is not timed like all the prayers; rather it is the payer which is obligatory when an event occurs; regarding it man has no option; rather it is a right which is performed; and it is permissible to perform the rights at any time if the right is not timed.

The Legislator has not appointed a certain time for the prayer for the dead. Rather the people pray over them at any time, for the prayer is one of their rights against the living, and the right is performed at any time.

Ghusl al-maiyit

We have already talked in detail about this matter.

Shrouding the Dead

He, peace be on him, said: If a sayer says: Why have they been ordered to shroud the dead?

It is said: Because they (the dead) will meet their Lord and their bodies are pure, lest their private parts should appear before those who carry and bury them; lest the people should come to know about some of their conditions, their ugly view, the change of their smell; lest the heart should not be cruel out of looking many times at the like of that of handicap and corruption, and that they may be more

agreeable to the souls of the living; that a bosom friend may not detest them, so he will cancel their names and his love (for them), so he will not maintain them in what they have left behind, willed, and ordered; whether it is obligatory or recommended.

For these firm reasons of great importance, the Great Legislator (Allah) has made it incumbent on men to shroud the dead as a sign of respect for them and covering their corpses which the living hate and disdain when they look at them.

The Burial of the Dead

He, peace be on him, said: If a sayer says: Why have they been ordered to bury the dead?

It is said: Lest the people come to know about the corruption of their corpses, their ugly view, the change of their smell; lest the living should be harmed by their smell, their illness, and their corruption, that they may be covered from the friends and the enemies, so their enemies will not gloat over them; nor will their friends be sad for them.

For these firm reasons, it has been made incumbent on the living to bury the dead. For if their corpses decay and their bad smell spread, the air is polluted and diseases spread. In addition to this, their view is ugly, their smell is abominable, and the like from that which the Imām, peace be on him, has mentioned.

The Prayer for an eclipse of the Sun

He, peace be on him, said: If a sayer says: Why has  prayer for an eclipse (of the sun) been determined?

It is said: Because it is one of the signs of Allah, the Great and Almighty. None knows whether for a mercy or a punishment it appears. So the Prophet, may Allah bless him and his family, desired his community to resort to its Merciful Creator during that (time), that He (Allah) may drive away its evil from it (the community) and protect it from its ordeal just as He had driven away (the punishment) from the people of Yunus when they pleaded to Allah, the Great and Almighty.

For this reason the Legislator has ordered a prayer to be performed during an eclipse of the sun or the moon, during heavenly or earthly fearful things such as the black and red winds, an earthquake, and the like from among that which the jurists have mentioned.