ʿUyūn akhbār al-Riḍā

36 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّارُ، عَنْ أَحْمَد بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَن أَحمَدَ بنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قُلْتُ لابِي الحَسَن‏ عَلَيْهِ السَّلامُ: كَيْفَ صَنَعتَ فِي عامِكَ؟ فَقالَ: اعتَمَرتُ فِي رَجَبٍ وَدَخَلتُ مُتَمَتَّعاً وَكَذلِكَ أَفْعَلُ إِذا اعتَمَرتُ.

30-36 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I asked Abil Hassan (s), ‘What did you do last year?’ He (s) said, ‘I performed the Umra (minor) pilgrimage in the (Arabic) month of Rajab, and performed the ‘Tamatu (major) Hajj pilgrimage during the prescribed times for the Hajj. I do this whenever I perform the Umra.’”

37 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّار، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ قالَ: حَدَّثَني أَبُو سَعِيدُ الأَدَمِيُ، عَنْ أَحْمَدَ بْنِ مُوسَى، عَن سَعدِ بْنِ سَعْدٍ، عَنْ أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ قالَ: كُنْتُ مَعَهُ فِي الطَّوَافِ فَلَمَّا صِرْنَــامَعَهُ بِحِذَاءِ الرُّكْنِ الَْيمَانِيِّ قَامَ‏ عَلَيْهِ السَّلامُ فَرَفَعَ يَدَهُ وَقَالَ: (يَا اللَّهُ يَا وَلِيَّ الْعَافِيَةِ وَرَازِقَ الْعَافِيَةِ وَالْمُنْعِمَ بِالْعَافِيَةِ وَالْمَنَّانَ بِالْعَافِيَةِ وَالْمُتَفَضِّلَ بِالْعَافِيَةِ عَلَيَّ وَعَلَى جَمِيعِ خَلْقِكَ رَحْمَانَ الدُّنْيَا وَالآْخِرَةِ وَرَحِيمَهُمَا صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْزُقْنَا الْعَافِيَةَ وَتَمَامَ الْعَافِيَةَ فِي شُكْرِ الْعَافِيَةِ فِي الدُّنْيَا وَالآْخِرَةِ يَا أَرْحَمَ الرَّاحِمِينَ).

30-37 (The author of the book narrated) my father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Abu Sa’eed al-Adami, on the authority of Ahmad ibn Musa ibn Sa’d, “I was with Abil Hassan Al-Ridha (s) during the circumambulations.When we arrived at the Yemeni corner, the Imam (s) stopped, raised his hands up and said, ‘O God! O Master of health! O Creator of health! O Grantor of health! O the Donator of health! O the Benefactor of health! O the One who gives me and all Thy creatures health! O the Beneficent in this world and the Hereafter! O the Merciful of the Two Worlds! Please send Blessings to Muhammad (s) and his Holy Household (s) and grant us health, the continuation of health, and the perfection of health. And grant us gratitude for health in this world and the Hereafter, O the Beneficent, the Merciful.’”

38 - حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمِ بْنِ هاشِمٍ، عَنْ أَبيهِ، عَنْ إِسْحاق بْنِ إِبْراهيمَ، عَنْ مُقاتِلِ بْنِ مُقاتِلٍ قالَ: رَأَيْتُ أَبَا الْحَسَنِ الرِّضَا عَلَيْهِ السَّلامُ فِي يَوْمِ الْجُمُعَةِ فِي وَقْتِ الزَّوَالِ عَلَى ظَهْرِ الطَّرِيقِ يَحْتَجِمُ وَهُوَمُحْرِمٌ.قالَ مُصَنِّفُ هذا الْكِتاب‏رحمه الله فِي هذا الْحَدِيث فَوائِدٌ إِحداها إِطلاقُ الحِجامَةِ فِي يَوْمَ الجُمُعَةِ عِنْدَ الضَّرُورَةِ وَلِيُعلَم أَنَّ ما وَرَدَ مِن كَراهَةِ ذلِكَ إِنَّما هُوَفِي حال الاِختِيارِ، وَالفائِدَةُ الثَّانِيَةُ الإِطلاقُ فِي الحِجامَةِ فِي وَقْت الزَّوال، وَالفائِدَةُ الثالِثَةُ: أَنَّهُ يَجُوزُ لِلْمُحْرِمِ أَن يَحتَجِمَ إِذا اضطُرَّ وَلا يَحلِقَ مَكانَ الحِجامَةِ.

30-38 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Ishaq ibn Ibrahim, on the authority of Moqatil ibn Moqatil, “I saw Abul Hassan Al-Ridha on a Friday at noon while he was in the state of ritual consecration for the Hajj (or wearing ‘Ihram) and performing a phlebotomy at the roadside.”The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “There are several conclusions we can draw from this tradition. At first it shows us that performing a phlebotomy on Fridays is fine when needed. What has been stated about its being admonished against apply to when it is not really necessary to do so. The second conclusion we can draw is that a blood-letting can be performed at noon. The third conclusion is that if one is in the state of ritual consecration for the Hajj, he can perform a phlebotomy if needed, but he should not shave the hair in the place where he wants to perform the phlebotomy.”

39 - حَدَّثَنا الْحاكِمُ أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ نُعَيْمِ بْنِ شاذان رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني عَمِّي مُحَمَّدِ بْنُ شاذانَ، عَنِ الفَضْلِ بْنِ شاذانَ قالَ: سَمِعْتُ الرِّضا عَلَيْهِ السَّلامُ يُحَدَّثُ عَنْ أَبيهِ، عَنْ آبائِهِ، عَنْ عَلِيِ‏ عَلَيْهِمُ السَّلاَمُ: أَنَّ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ احتَجَمَ وَهُوَصائِمٌ مُحرِمٌ.قالَ مُصَنِّفُ هذا الْكِتاب‏رحمه الله: لَيْسَ هذا الخَبَرُ خِلافاً لِخَبَرِ الَّذِي رَوى‏ عَنْهُ‏ عَلَيْهِ السَّلامُ أَنَّهُ قالَ: (أَفطَرَ الحاجِمُ وَالَمحجُومُ) لانَّ الحِجامَةَ مِمَّا أَمَرَ بِهِ‏ عَلَيْهِ السَّلامُ وَسُنَّةَ وَاستَعمَلَهُ، فَمَعنى‏ قَوْلَهُ‏ عَلَيْهِ السَّلامُ: (أَفطَرَ الحاجِمُ وَالَمحجُومُ) هُوَ: أَنَّهُما دَخَلا بِذلِكَ فِي سُنتَّي وَفِطرَتِي.

30-39 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan - may God be pleased with him - narrated that his uncle Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan, “I heard Al-Ridha (s) narrate on the authority of his father, on the authority of his forefathers, on the authority of Ali (s), ‘God’s Prophet (s) performed a phlebotomy even when he was fasting and in the state of ritual consecration for the Hajj.’”The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “This tradition is not in contradiction with another tradition quoted on the authority of God’s Prophet (s) which says, ‘Aftar al-Hajim val Mahjoom’ which implies that both those who fast and perform a phlebotomy have entered into my tradition and my nature.”

40 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بن عَلِىِّ بْنِ فَضّالٍ قالَ: رَأَيْتُ أَبَا الْحَسَنِ‏ عَلَيْهِ السَّلامُ‏وَهُوَيُرِيدُ أَنْ يُوَدِّعَ لِلْخُرُوجِ إِلَى الْعُمْرَةِ فَأَتَى الْقَبْرَ مِنْ مَوْضِعِ رَأْسِ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَعْدَ الْمَغْرِبِ فَسَلَّمَ عَلَى النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلَزِقَ بِالْقَبْرِ ثُمَّ انْصَرَفَ حَتَّى أَتَى الْقَبْرَ فَقَامَ إِلَى جَانِبِهِ يُصَلِّي فَأَلْزَقَ مَنْكِبَهُ الأَيْسَرَ بِالْقَبْرِ قَرِيباً مِنَ الأُسْطُوَانَةِ الَّتِي دُونَ الأُسْطُوَانَةِ الُْمخَلَّقَةِ عِنْدَ رَأْسِ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَصَلَّى سِتَّ رَكَعَاتٍ أَوْ ثَمَانَ رَكَعَاتٍ فِي نَعْلَيْهِ قَالَ وَكَانَ مِقْدَارُ رُكُوعِهِ وَسُجُودِهِ ثَلاثَ تَسْبِيحَاتٍ أَوْ أَكْثَرَ فَلَمَّا فَرَغَ سَجَدَ سَجْدَةً أَطَالَ فِيهَا حَتَّى بَلَّ عَرَقُهُ الْحَصَى؛قَالَ وَذَكَرَ بَعْضُ أَصْحَابِنَا أَنَّهُ أَلْصَقَ خَدَّيْهِ بِأَرْضِ الْمَسْجِدِ.

30-40 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, “I saw Abul Hassan Al-Ridha (s) when he wanted to leave the ‘Umra (minor pilgrimage) and had come to the position at the head of the Prophet’s (s) tomb after the evening prayer. He (s) sent his best to the Prophet (s) and touched the tomb. Then he (s) left, went to a corner and started to say prayers. He (s) touched one of the pillars of the shrine ahead of the pillar that is at the position of the (Prophet’s) head with his left shoulder. Then he (s) said six or eight units of prayers wearing his sandals. The duration of his stay in the positions of bowing down or prostrating was nearly the time required to recite the glorifications of God thrice or more. When Abul Hassan Al-Ridha (s) finished saying the prayers, he (s) fell down in prostration for so long that the pebbles got wet with the moisture from his sweat. Some of his companions have said that the Imam (s) rubbed his face on the ground of the Mosque.”

41 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ الأَشْعَرِيِّ قالَ: حَدَّثَنا مُوسَى بْنِ عُمَر، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قالَ: رَأَيْت عَلَى أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ وَهُوَمُحرِمٌ خاتَماً.

30-41 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Musa ibn Umar, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I saw Abil Hassan Al-Ridha (s) in the state of ritual consecration (wearing the ‘Ihram) with a ring on his finger.”

42 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى بْنِ‏الأَشْعَرِيِّ قالَ: حَدَّثَني مُحَمَّدِ بْنِ أحْمَد، عَنِ الحَسَن بْنِ عَلِىِّ بْنِ كَيسانَ، عَنْ مُوسَى بْنِ سَلامٍ قالَ: اعْتَمَرَ أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلامُ‏فَلَمَّا وَدَّعَ الْبَيْتَ وَصَارَ إِلَى بَابِ الْحَنَّاطِينَ لِيَخْرُجَ مِنْهُ وَقَفَ فِي صَحْنِ الْمَسْجِدِ فِي ظَهْرِ الْكَعْبَةِ ثُمَّ رَفَعَ يَدَيْهِ فَدَعَا ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ: نِعْمَ الْمَطْلُوبُ بِهِ الْحَاجَةُ إِلَيْهِ الصَّلاةُ فِيهِ أَفْضَلُ مِنَ الصَّلاةِ فِي غَيْرِهِ سِتِّينَ سَنَةً أَوْ شَهْراً فَلَمَّا صَارَ عِنْدَ الْبَابِ قَالَ: (اللَّهُمَّ إِنِّي خَرَجْتُ عَلَى أَنْ لا إِلَهَ إِلا أَنْتَ).

30-42 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Muhammad ibn Ahmad, on the authority of Al-Hassan ibn Ali ibn Kaysan, on the authority of Musa ibn Salam, “When Abul Hassan Al-Ridha (s) performed the ‘Umra (minor) Hajj pilgrimage, he (s) said farewell to the House (of God). He went to the ‘Babul al-Hannatin and stood up in the mosque behind the Kaaba. He raised up his hands to pray and told us, ‘This is the best location in which one can ask God to fulfill his requests. Saying prayers here is worth praying for sixty months or sixty years elsewhere.’ When he approached the door he said, ‘I will leave with the belief that there is no god but Thee.’”

43 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَـدِ بْنِ الوَلِيـد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنـا سَعْدُ بْنُعَبْدِ اللَّه عَنْ إِبْراهيمِ بْنِ هاشِمٍ، عَنْ إِبْراهيمِ بْنِ أَبي مَحْمُودٍ قالَ: رَأَيْتُ الرِّضَا عَلَيْهِ السَّلامُ وَدَّعَ الْبَيْتَ فَلَمَّا أَرَادَ أَنْ يَخْرُجَ مِنْ بَابِ الْمَسْجِدِ خَرَّ سَاجِداً ثُمَّ قَامَ فَاسْتَقْبَلَ الْكَعْبَةَ وَقَالَ: (اللَّهُمَّ إِنِّي أَنْقَلِبُ عَلَى أَنْ لا إِلَهَ إِلا اللَّهُ).

30-43 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on theauthority of Ibrahim ibn Hashem, on the authority of Ibrahim ibn Abi Mahmood, “I saw Al-Ridha (s) say farewell to the House (of God). When he wanted to leave the mosque door, he (s) fell into prostration. Then he stood up, faced the Qibla - direction of prayer - and said, ‘O my God! I will return with the belief that there is no god but Thee.’”

44 - حَدَّثَنا الْحاكِمُ أَبُو مُحَمَّدٍ جَعْفَرُ بْنِ نُعَيْمِ بْنِ شاذانَ قالَ: حَدَّثَني عَمِّي أَبُو عَبْدِ اللَّه مُحَمَّدِ بنِ شاذان قالَ: حَدَّثَنا الفَضْلُ بْنُ شاذان قالَ: حَدَّثَنا مُحَمَّدُ بْنُ إِسْمَاعِيلِ بْنِ بَزيعٍ، عَنِ الرِّضا عَلَيْهِ السَّلامُ قالَ: سَأَلْتُ الرِّضَا عَلَيْهِ السَّلامُ عَنِ الْقُنُوتِ فِي الْفَجْرِ وَالْوَتْرِ قَالَ قَبْلَ الرُّكُوعِ. قالَ: وَسَأَلْتُه عَنْ شُربِ الفُقاعِ فَكَرِهَهُ كِراهَةً شَديدَةً، وَسَأَلْتُهُ عَنِ الصَّلاة فِي الثَّوْبُ المُعَلِّمِ، فَكَرِهَ ما فِيهِ الَّتماثِيلُ، وَسَأَلْته عَنِ الصَّبِيَّةِ يُزَوِّجُها أَبُوها، ثُمَّ يَمُوتُ وَهِيَ صَغيرَةٌ. ثُمَّ تَكبّرُ قَبْلُ أَن يَدْخُلُ بِها زَوجُها، أَيَجُوزُ عَلَيْها التَّزوِيجُ، أو الأَمْرُ إِلَيْها؟ فَقالَ: يَجُوز عَلَيْها تَزوِيجُ أَبيها.وَقالَ‏ عَلَيْهِ السَّلامُ: قالَ أَبُو جَعْفَرٍ: لا يَنْقُضُ الْوُضُوءَ إِلا مَا خَرَجَ مِنْ طَرَفَيْكَ اللَّذَيْنِ جَعَلَهُمَا اللَّهُ لَكَ أَوْ قَالَ اللَّذَيْنِ أَنْعَمَ اللَّهُ بِهِمَا عَلَيْكَ وَسَأَلتُهُ عَنِ الصَّلاةِ بِمَكَّةَ وَالْمَدِينَةِ تَقْصِيرٌ أَوْ تَمَامٌ فَقَالَ قَصِّرْ مَا لَمْ تَعْزِمْ عَلَى مُقَامِ عَشَرَةٍ، وَسَأَلتُهُ عَنْ قِنَاعِ النِّسَاءِ مِنَ الْخِصْيَانِ فَقَالَ كَانُوا يَدْخُلُونَ عَلَى بَنَاتِ أَبِي الْحَسَنِ‏ عَلَيْهِ السَّلامُ فَلا يَتَقَنَّعْنَ وَسَأَلْتُهُ عَنْ أُمِّ الْوَلَدِ هَلْ لَهَا أَنْ تَكْشِفَ رَأْسَهَا بَيْنَ أَيْدِي الرِّجَالِ؟ قَالَ تَتَقَنَّعُ، وَسَأَلتُهُ عَنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ فَكَرِهَهَا فَقُلْتُ لَهُ قَدْ رَوَى بَعْضُ أَصْحَابِنَا أَنَّهُ كَانَتْ لابِي الْحَسَنِ مُوسَى‏ عَلَيْهِ السَّلامُ‏مِرْآةٌ مُلَبَّسَةٌ فِضَّةً فَقَالَ لا بِحَمْدِ اللَّهِ إِنَّمَا كَانَتْ لَهَا حَلْقَةُ فِضَّةٍ وَهِيَ عِنْدِي. وَقَـالَ إِنَّ الْعَبَّاسَ، يَعْنِي أَخَاهُ، حِينَ عُذِرَ عُمِلَ لَهُ عُودٌ مُلَبَّسٌ فِضَّةً مِنْ نَحْوِ مَـا يُعْمَلُ لِلصِّبْيَـانِتَكُونُ قَصَبَتُهُ نَحْوَ عَشَرَةِ دَرَاهِمَ فَأَمَرَ بِهِ أَبُو الْحَسَنِ‏ فَكُسِرَ.وَسَأَلتُهُ عَنِ الرَّجُلِ لَهُ الْجَارِيَةُ فَيُقَبِّلُهَا، هَلْ تَحِلُّ لِوَلَدِه؟ِ فَقَالَ: بِشَهْوَةٍ؟ قُلْتُ: نَعَمْ. قَالَ: لا مَا تَرَكَ شَيْئاً إِذَا قَبَّلَهَا بِشَهْوَةٍ.ثُمَّ قَالَ‏ عَلَيْهِ السَّلامُ ابْتِدَاءً مِنْهُ لَوْ جَرَّدَهَا فَنَظَرَ إِلَيْهَا بِشَهْوَةٍ حَرُمَتْ عَلَى أَبِيهِ وَابْنِهِ قُلْتُ إِذَا نَظَرَ إِلَى جَسَدِهَا قَالَ: إِذَا نَظَرَ إِلَى فَرْجِهَا.وَسَأَلتُهُ عَنْ حَدِّ الْجَارِيَةِ الصَّغِيرَةِ السِّنِّ الَّذِي إِذَا لَمْ تَبْلُغْهُ لَمْ يَكُنْ عَلَى الرِّجَالِ اسْتِبْرَاؤُهَا فَقَالَ إِذَا لَمْ تَبْلُغْ اسْتُبْرِئَتْ بِشَهْرٍ قُلْتُ فَإِنْ كَانَتْ ابْنَةَ سَبْعِ سِنِينَ أَوْ نَحْوِهَا مِمَّنْ لا تَحْمِلُ فَقَالَ هِيَ صَغِيرَةٌ وَلا يَضُرُّكَ أَنْ لا تَسْتَبْرِئَهَا فَقُلْتُ مَا بَيْنَهَا وَبَيْنَ تِسْعِ سِنِينَ فَقَالَ نَعَمْ تِسْعُ سِنِينَ.وَسَأَلْتُهُ عَنِ امْرَأَةٍ ابْتُلِيَتْ بِشُرْبِ نَبِيذٍ فَسَكِرَتْ فَزَوَّجَتْ نَفْسَهَا مِنْ رَجُلٍ فِي سُكْرِهَا ثُمَّ أَفَاقَتْ فَأَنْكَرَتْ ذَلِكَ ثُمَّ ظَنَّتْ أَنَّهُ يَلْزَمُهَا فَوَرِعَتْ مِنْهُ فَأَقَامَتْ مَعَ الرَّجُلِ عَلَى ذَلِكَ التَّزْوِيجِ أَحَلالٌ هُوَلَهَا أَمِ التَّزْوِيجُ فَاسِدٌ لِمَكَانِ السُّكْرِ وَلا سَبِيلَ لِلزَّوْجِ عَلَيْهَا قَالَ إِذَا أَقَامَتْ مَعَهُ بَعْدَ مَا أَفَاقَتْ فَهُوَ رِضَاهَا قُلْتُ وَيَجُوزُ ذَلِكَ التَّزْوِيجُ عَلَيْهَا؟ قَالَ: نَعَمْ.وَسَأَلْتُهُ عَنْ مَمْلُوكَةٍ كَانَتْ بَيْنَ اثْنَيْنِ فَأَعْتَقَاهَا، وَلَهَا أَخٌ غَائِبٌ وَهِيَ بِكْرٌ، أَيَجُوزُ لأحَدِهِمَاأَنْ يُزَوِّجَهَا أَوْ لا يَجُوزُ إِلا بِأَمْرِ أَخِيهَا فَقَالَ بَلَى يَجُوزُ أَنْ يُزَوِّجَهَا قُلْتُ فَيَتَزَوَّجُهَا هُوَإِنْ أَرَادَ ذَلِكَ قَالَ: نَعَمْ.وَقالَ لِي: أَحْسِنْ بِاللَّهِ الظَّنَّ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ أَنَا عِنْدَ حُسْنِ ظَنِّ عَبْدِيَ الْمُؤْمِنِ بِي إِنْ خَيْرٌ فَخَيْرٌ وَإِنَّ شَرٌّ فَشَرٌّ.وَقالَ في الأَئِمَّةِ: إِنَّهُم عُلَماءُ صادِقُونَ مُفَهَّمُونَ مُحَدَّثُونَ، قَالَ كَتَبْتُ إِلَى الرِّضَا عَلَيْهِ السَّلامُ اخْتَلَفَ النَّاسُ عَلَيَّ فِي الرَّبِيثَا فَمَا تَأْمُرُنِي فِيهَا فَكَتَبَ لا بَأْسَ بِهَا.

30-44 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan narrated that his uncle Abu Abdullah Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I asked Al-Ridha (s) about the proper place to say the ‘Qunut in the ‘Al-Fajr and ‘Al-Watr prayers. He (s) replied, ‘Before bowing down.’ I asked him (s) about beer. He (s) expressed his utmost hatred and dislike of it. I asked him (s) about the decree on wearing clothes with designs while praying. He admonished against wearing clothes with portraits on them. I asked Al-Ridha (s) about the case of an immature girl who was married off to a man by her father, and the father had died before she reached the age of maturity with no intercourse having taken place yet. I asked whether this marriage is still in effect or the girl can reject it. I asked if she does not reject it, does the act of the father in marrying her off suffice or not? The Imam (s) said, “The marrying off of the girl by her father suffices.” The Imam (s) also said, “Abu Ja’far (al-Baqir) (s) said, ‘Nothing will void your ablutions except when something comes out of either of the two exits which God has placed in you.’ I asked the Imam (s) whether we should shorten our prayers in Medina and Mecca. He (s) replied, ‘If you do not decide to stay there for ten days, the prayers should be shortened.’ I asked him whether women should cover themselves in the presence of the eunuchs. He (s) said, ‘They came into the presence of Musa ibn Ja’far’s (s) daughters and the girls did not cover themselves up.’ I asked him (s) whether a maiden who has delivered a child from her master can be without a veil in the presence of unfamiliar men. The Imam (s) said, ‘She must put on a veil.’ I asked him (s) about using silver and gold dishes. He (s) admonished against that. I told him (s), ‘One of the companions said that Musa ibn Ja’far (s) had a mirror whose case was made of silver.’ The Imam (s) said, ‘No. Praise be to God. Its frame was made of silver and I have it now.’ The Imam (s) added, ‘When they circumcised his brother Al-Abbas, a cane or a toy which was coated with ten Dirhams was made for him. Musa ibn Ja’far (s) ordered that it bebroken.’ I asked the Imam (s) about a maiden who has been kissed by her owner. I asked if it is possible that the maiden be permitted for the son of the owner (to marry to). The Imam (s) asked, ‘Did the owner kiss her out of lust?’ I said, ‘Yes.’ Then the Imam (s) said, ‘If he kissed her out of lust, then he has gone all the way and has left nothing.’ The Imam (s) then added without me asking anything, ‘If he has undressed the maiden and looked at her out of lust, then she will be forbidden for both his father and his son.’ I asked, ‘If he looks at all her body?’ The Imam (s) said, ‘Just as he looks at her private parts.’And the Imam (s) was asked about the decree on a young female slave. The Imam (s) said, ‘If he first undresses her naked and looks at her with lust, then she will become forbidden (to marry with) both that man’s father and son.’ I asked, ‘Is that the case if he looks at her body?’ The Imam (s) said, ‘If he looks at her private parts.’ And the Imam (s) was asked about the decree concerning a young female slave who has not yet reached the age of puberty. Does a man have to maintain her for the waiting period? The Imam (s) said, ‘If she has not reached puberty, he must maintain her for one month (to see if she is pregnant or not).’ I asked, ‘Even if the girl is nearly seven years old or a bit older, but she cannot become pregnant?’ The Imam (s) said, ‘She is too young and it is not necessary for him to maintain her for the waiting period (before she is sold off or married off to someone else).’ I asked, ‘What if she is between that age and nine years old?’ The Imam (s) said, ‘Yes. That holds until she is nine years old.’I asked the Imam (s) about the case of a woman who has been drunk and has married a man while she has been drunk. When she regains her consciousness and denies her marriage, and then thinks that the marriage is fine and submits herself to the man. Is this marriage right or is it corrupt since she has married him while she was drunk and the man has no right over her? The Imam (s) said, ‘If she stays with him after regaining her consciousness, then that is a proof that she is pleased with the marriage.’ I asked, ‘Is this marriage suitable for her or not?’ The Imam (s) said, ‘Yes, it is.’I asked the Imam (s) about a maiden owned by two brothers. If both brothers free her, and she is a virgin who has a brother, can any of the two brothers marry her without seeking the permission of her brother? Orshould the marriage take place with the knowledge and consent of her brother? The Imam (s) said, ‘Any one of them can marry her without her brother’s consent.’ I asked, ‘Then he can marry her if he wishes to.’ The Imam (s) said, ‘Yes.’ Then the Imam (s) told me, ‘Have an optimistic viewpoint about God. The Honorable the Exalted God said, ‘I am with My servant’s opinion (I can tell what he thinks). If he is optimistic about Me, then I wish him well and will make his ending a good one. But if he is pessimistic about Me, then I will treat him accordingly.’’The Imam (s) said the following regarding the Immaculate Imams (s), ‘They are the honest knowledgeable ones who have taken their knowledge from God and have learnt it from God’s angels.’ I wrote a letter to the Imam (s) in which I asked, ‘Some people have different views on the permissibility of a tiny kind of fish called ‘Al-Rabaysa. What do you order me to do in that regard.’ The Imam (s) wrote back, ‘Do not worry. It is allowed.’”

45 - حَدَّثَنا أَبي وَمُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالا: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَني مُحَمَّدِ بْنِ عَبْدِ اللَّه المِسمَعِيُّ قالَ: حَدَّثَني أَحْمَدُ بْنُ الحَسَن المِيثَميُّ أَنَّهُ سَأَلَ الرِّضَا عَلَيْهِ السَّلامُ يَوْماً وَقَدِ اجْتَمَعَ عِنْدَهُ قَوْمٌ مِنْ أَصْحَابِهِ وَقَدْ كَانُوا تَنَازَعُوا فِي الْحَدِيثَيْنِ الُْمخْتَلِفَيْنِ عَنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي الشَّيْ‏ءِ الْوَاحِدِ فَقَالَ‏ عَلَيْهِ السَّلامُ إِنَّ اللَّهَ عَزَّ وَجَلَّ حَرَّمَ حَرَاماً وَأَحَلَّ حَلالاً وَفَرَضَ فَرَائِضَ فَمَا جَاءَ فِي تَحْلِيلِ مَا حَرَّمَ اللَّهُ أَوْ تَحْرِيمِ مَا أَحَلَّ اللَّهُ أَوْ دَفْعِ فَرِيضَةٍ فِي كِتَابِ اللَّهِ رَسْمُهَا بَيِّنٌ قَائِمٌ بِلا نَاسِخٍ نَسَخَ ذَلِكَ فَذَلِكَ مَا لا يَسَعُ الأَخْذُ بِهِ لانَّ رَسُولَ اللَّهِ لَمْ يَكُنْ لِيُحَرِّمَ مَا أَحَلَّ اللَّهُ وَلا لِيُحَلِّلَ مَا حَرَّمَ اللَّهُ عَزَّ وَجَلَّ وَلا لِيُغَيِّرَ فَرَائِضَ اللَّهِ وَأَحْكَامَهُ كَانَ فِي ذَلِكَ كُلِّهِ مُتَّبِعاً مُسَلِّماً مُؤَدِّياً عَنِ اللَّهِ عَزَّ وَجَلَّ وَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ إِنْ أَتَّبِعُ إِلا ما يُوحى‏ إِلَيَّ فَكَانَ‏مُتَّبِعاً لِلَّهِ مُؤَدِّياً عَنِ اللَّهِ مَا أَمَرَهُ بِهِ مِنْ تَبْلِيغِ الرِّسَالَةِ قُلْتُ فَإِنَّهُ يَرِدُ عَنْكُمُ الْحَـدِيثُ فِي الشَّيْ‏ءِ عَنْ رَسُـولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِمَّـا لَيْسَ فِي الْكِتَابِ وَهُوَ فِيالسُّنَّةِ ثُمَّ يَرِدُ خِلافُهُ فَقَالَ وَكَذَلِكَ قَدْ نَهَى رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَنْ أَشْيَاءَ نَهْيَ حَرَامٍ فَوَافَقَ فِي ذَلِكَ نَهْيُهُ نَهْيَ اللَّهِ تَعَالَى وَأَمَرَ بِأَشْيَاءَ فَصَارَ ذَلِكَ الأَمْرُ وَاجِباً لازِماً كَعِدْلِ فَرَائِضِ اللَّهِ تَعَالَى وَوَافَقَ فِي ذَلِكَ أَمْرُهُ أَمْرَ اللَّهِ عَزَّ وَجَلَّ فَمَا جَاءَ فِي النَّهْيِ عَنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ نَهْيَ حَرَامٍ ثُمَّ جَاءَ خِلافُهُ لَمْ يَسَعِ اسْتِعْمَالُ ذَلِكَ وَكَذَلِكَ فِيَما أَمَرَ بِهِ لانَّا لا نُرَخِّصُ فِيَما لَمْ يُرَخِّصْ فِيهِ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلا نَأْمُرُ بِخِلافِ مَا أَمَرَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إِلا لِعِلَّةِ خَوْفِ ضَرُورَةٍ فَأَمَّا أَنْ نَسْتَحِلَّ مَا حَرَّمَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَوْ نُحَرِّمَ مَا اسْتَحَلَّهُ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَلا يَكُونُ ذَلِكَ أَبَداً لانَّا تَابِعُونَ لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُسَلِّمُونَ لَهُ كَمَا كَانَ رَسُولُ اللَّهِ‏تَابِعاً لامْرِ رَبِّهِ عَزَّ وَجَلَّ مُسَلِّماً لَهُ وَقَالَ عَزَّ وَجَلَّ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَإِنَّ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ نَهَى عَنْ أَشْيَاءَ لَيْسَ نَهْيَ حَرَامٍ بَلْ إِعَافَةٍ وَكَرَاهَةٍ وَأَمَرَ بِأَشْيَاءَ لَيْسَ بِأَمْرِ فَرْضٍ وَلا وَاجِبٍ بَلْ أَمْرُ فَضْلٍ وَرُجْحَانٍ فِي الدِّينِ ثُمَّ رَخَّصَ فِي ذَلِكَ لِلْمَعْلُولِ وَغَيْرِ الْمَعْلُولِ فَمَا كَانَ عَنْ رَسُولِ اللَّهِ‏نَهْيَ إِعَافَةٍ أَوْ أَمْرَ فَضْلٍ فَذَلِكَ الَّذِي يَسَعُ اسْتِعْمَالُ الرُّخَصِ فِيهِ إِذَا وَرَدَ عَلَيْكُمْ عَنَّا فِيهِ الْخَبَرُ بِاتِّفَاقٍ يَرْوِيهِ مَنْ يَرْوِيهِ فِي النَّهْيِ وَلا يُنْكِرُهُ وَكَانَ الْخَبَرَانِ صَحِيحَيْنِ مَعْرُوفَيْنِ بِاتِّفَاقِ النَّاقِلَةِ فِيهِمَا يَجِبُ الأَخْذُ بِأَحَدِهِمَا أَوْ بِهِمَا جَمِيعــاً أَوْ بِـأَيِّهِمَا شِئْـتَ وَأَحْبَبْتَ مُـوَسَّعٌ ذَلِكَ لَـكَ مِنْ بَـابِالتَّسْلِيمِ لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَالرَّدِّ إِلَيْهِ وَإِلَيْنَا وَكَانَ تَارِكُ ذَلِكَ مِنْ بَابِ الْعِنَادِ وَالإِنْكَارِ وَتَرْكِ التَّسْلِيمِ لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُشْرِكاً بِاللَّهِ الْعَظِيمِ فَمَا وَرَدَ عَلَيْكُمْ مِنْ خَبَرَيْنِ مُخْتَلِفَيْنِ فَاعْرِضُوهُمَا عَلَى كِتَابِ اللَّهِ فَمَا كَانَ فِي كِتَابِ اللَّهِ مَوْجُوداً حَلالاً أَوْ حَرَاماً فَاتَّبِعُوا مَا وَافَقَ الْكِتَابَ وَمَا لَمْ يَكُنْ فِي الْكِتَابِ فَاعْرِضُوهُ عَلَى سُنَنِ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ فَمَا كَانَ فِي السُّنَّةِ مَوْجُوداً مَنْهِيّاً عَنْهُ نَهْيَ حَرَامٍ أَوْ مَأْمُوراً بِهِ عَنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَمْرَ إِلْزَامٍ فَاتَّبِعُوا مِمَّا وَافَقَ نَهْيَ رَسُولِ اللَّهِ وَأَمْرَهُ وَمَا كَانَ فِي السُّنَّةِ نَهْيَ إِعَافَةٍ أَوْ كَرَاهَةٍ ثُمَّ كَانَ الْخَبَرُ الآْخَرُ خِلافَهُ فَذَلِكَ رُخْصَةٌ فِيَما عَافَهُ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَكَرِهَهُ وَلَمْ يُحَرِّمْهُ فَذَلِكَ الَّذِي يَسَعُ الأَخْذُ بِهِمَا جَمِيعاً أَوْ بِأَيِّهِمَا شِئْتَ وَسِعَكَ الاخْتِيَارُ مِنْ بَابِ التَّسْلِيمِ وَالاتِّبَاعِ وَالرَّدِّ إِلَى رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَمَا لَمْ تَجِدُوهُ فِي شَيْ‏ءٍ مِنْ هَذِهِ الْوُجُوهِ فَرُدُّوا إِلَيْنَا عِلْمَهُ فَنَحْنُ أَوْلَى بِذَلِكَ وَلا تَقُولُوا فِيهِ بِ‏آرَائِكُمْ وَعَلَيْكُمْ بِالْكَفِّ وَالتَّثَبُّتِ وَالْوُقُوفِ وَأَنْتُمْ طَالِبُونَ بَاحِثُونَ حَتَّى يَأْتِيَكُمُ الْبَيَانُ مِنْ عِنْدِنَا.قالَ مُصَنِّفُ هذا الْكِتاب رَضِىَ اللهُ عَنْهُ: كانَ شيخُنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ سَيِّئ الرَّأْي فِي مُحَمَّدِ بْنِ عَبْدِ اللَّه المِسمَعيِّ راوِي هذا الْحَدِيثِ، وَإِنَّما أخرَجتُ هذا الخَبَرَ فِي الْكِتابِ، لانَّه كانَ فِي كِتابِ الرَّحْمَة وَقَدْ قَرَأتُهُ عَلَيْهِ فَلَمْ يُنكِرُهُ وَرَواهُ لي.

30-45 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Abdullah al-Mesma’ee, on the authority of Ahmad ibn Al-Hassan al-Maythami, “One day a group of people had gathered around Al-Ridha (s), and were arguing about two opposite traditions on the same subject which had been narrated on the authority of God’s Prophet (s). They asked the Imam (s) about it. He (s) said, ‘In fact, the Honorable the Exalted God has forbidden the forbidden things, has allowed the allowed things, and has made incumbent the incumbent deeds. One cannot rely on or act according to any traditions which allow what God has forbidden, or forbid what God has allowed. One cannot cancel any of the incumbent deeds which God has made incumbent (upon the people) in His Book and are clearly supported by traditions for which there are no instances of having been cancelled. God’s Prophet (s) never allowed what God forbade, never forbade what God allowed, and never changed any of God’s Decrees or anything which God made incumbent (upon the people). He was completely subject to God’s revelations and decrees and only delivered them (to others) from God. That is what the Honorable the Exalted God said, ‘…I follow but that which is revealed to me by inspiration…’ The Prophet (s) followed only God and delivered what God had ordered him to deliver.”Ahmad ibn Al-Hassan al-Maythami added, “I asked the Imam (s), ‘What should we do in instances in which there is a ruling on something from you - the Members of the Holy Household - which does not exist in God’s Book, but it is in the traditions and there is also an opposite tradition narrated on your authority.” The Imam (s) answered, “Yes, sometimes God’s Prophet (s) admonished against something. That is a kind of admonishing which is like that of God. It is no longer permitted to do what the Prophet (s) has admonished against. He (s) has also ordered to do things which are considered to be like the orders of the Sublime God’s. His orders are according to the Sublime God’s orders. Therefore, whenever there is an admonishment by God’s Prophet (s) for which there is a tradition which opposes it, acting according to that tradition is not permissible. The same holds true for what the Prophet (s) has allowed. That is because we (Members of the Holy Household) never allow (the people to do) what God’s Prophet (s) has not allowed (them) to do, and never order (the people) to do the opposite of what God’s Prophet (s) has ordered (the people) to do - except for in conditions in which there is some fear of harm (cases of concealment of faith ). It will never be the case that we allow what God’s Prophet has forbidden or forbid what God’s Prophet (s) has allowed, since we (- Members of the Holy Household -) are all the followers of God’s Prophet (s). We submit to the Prophet’s (s) orders and admonishments, just as God’s Prophet (s) submitted to the Honorable the Exalted Lord’s orders. The Honorable the Exalted God said, ‘…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you…’ Indeed God’s Prophet (s) has admonished against things, which are not forbidden, but are not good to do. He (s) has also ordered to do things, which are not incumbent upon one to do, but are better to be done to be more noble. He (s) has then left the people free to chose to do them or not, whether or not they are excused from doing those things. There are cases in which God’s Prophet (s) has admonished against something since it is not good to do, or has ordered to do what is not forbidden to do or not incumbent upon one not to do. Therefore, if there are two traditions from us (Members of the Holy Household) in which one has ordered you to do something, while in the other one he (s) has admonished you against doing it, and someone has compiled both these traditions in the same book and has not denied either one of them; then you can follow either one if the tradition narrators are reliable. You are allowed to submit toGod’s Prophet’s (s) words or reject his knowledge and ours on that issue whenever the duty is not clear. Whoever refuses to submit due to being stubborn or wanting to deny God’s Prophet (s) is, in fact, a polytheist regarding the Majestic God. Therefore, you should first review the traditions that are narrated to you for which there is also an opposite tradition related to what is in God’s Book. Then use the one which agrees with God’s Book regarding what is forbidden and what is allowed and act accordingly. If you cannot find it in God’s Book, then refer to the traditions of the Prophet (s). Use the tradition which is in agreement with the traditions of the Prophet (s) regarding its being allowed or forbidden. However, when there is something which has been admonished against in the traditions, but then a tradition has come opposite to that, this is a permission to do what God’s Prophet (s) has admonished against, but has not forbidden to do. In such cases you can rely on either one. The person is allowed to chose, since both traditions are narrated on the authority of God’s Prophet (s). However, in cases which are neither of the above, you should leave the knowledge regarding them to us - Members of the Holy Household - and do not issue your own decrees, since we are more deserving to do so. You must be careful and stop at the doubtful instances, wait to understand them and search about them, until you get enough clarifications on them by us – Members of the Holy Household.”The author of this book (Sheikh Sadooq) - may God be pleased with him - said, “My Sheikh Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - did not have a good opinion of Abdullah Mesma’ee who narrated this tradition. However, when I picked out this tradition from the book called KITAB AR-RAHMA and recited it for him, he did not object to it and let me include it here.