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Various Traditions From al-Ridha (s)
46 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا مُحَمَّدِ بْنِ الحُسَيْنِ بْنِ أَبي الخَطَّاب، عَنْ إِبْراهيمِ بْنِ أَبي مَحْمُودٍ، عَنْ أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ قالَ: سَأَلْتُهُ عَنِ الْقَيْءِ وَالرُّعَافِ وَالْمِدَّةِ وَالدَّمِ أَيَنْقُضُ الْوُضُوءَ قَالَ لا لا يَنْقُضُ شَيْئاً.
30-46 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Hussein Abil Khattab, on the authority of Ibrahim ibn Abi Mahmood that Abil Hassan Al-Ridha (s) was asked, “Do vomiting, nosebleeds, pus and blood void the ablutions?” The Imam (s) replied, “No. Neither one of these will void the ablutions.”
47- حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِبْنِ عِيسَى، عَنْ مُحَمَّدِ بْنِ سَهْلٍ، عَنْ زَكَرِيَّا بْنِ آدَمَ قالَ: سَأَلْتُ الرِّضَا عَلَيْهِ السَّلامُ عَنِ النَّاسُورِ فَقَالَ إِنَّمَا يَنْقُضُ الْوُضُوءَ ثَلاثٌ الْبَوْلُ وَالْغَائِطُ وَالرِّيح.
30-47 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sahl,on the authority of Zakariya ibn Adam, “I asked Al-Ridha (s) about an anal fistula. The Imam (s) said, ‘The only things that void the ablutions are defecation, farting or pissing.’”
48 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بْنِ عَلِى الوَشَّاء، عَنْ أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ، قالَ: سَأَلْتُهُ عَنِ الدَّوَاءِ يَكُونُ عَلَى يَدَيِ الرَّجُلِ أَيُجْزِيهِ أَنْ يَمْسَحَ فِي الْوُضُوءِ عَلَى الدَّوَاءِ الْمَطْلِيِّ عَلَيْهِ قَالَ نَعَمْ يَمْسَحُ عَلَيْهِ وَيُجْزِيهِ.
30-48 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha (s): ‘Can someone whose hand has been wounded and is covered with medication just perform his ablutions over the covered area?’ The Imam (s) replied, ‘Yes. He can wash over it. That would suffice.’”
49 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى، عَنْ مُحَمَّدِ بْنِ سَهْلٍ، عَنْ أَبيهِ قالَ: سَأَلْت أَبَا الحَسَن الرِّضا عَلَيْهِ السَّلامُ عَنِ الرَّجُلِ يَبقى مِنْ وَجْهِهِ إِذا تَوَضَّأَ [مَوضِعٌ لَم يُصِبهُ الماءِ] فَقالَ: يُجزيهِ أَن يَبُلَّهُ مِن بَعْضِ جَسَدِهِ.
30-49 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sahl, on the authority of his father that he had asked Abul Hassan Al-Ridha (s), ‘What should one who has made ablutions do when he thinks that he has not wet a place of his face after he has finished making ablutions?’ The Imam (s) replied, “It suffices that he wets that place with the moisture from other parts of his body.’”
50 - حَدَّثَنا عَبْدُ الواحِدِ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ النِيْسابُوريُّ العَطَّارُ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا
عَلِىُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ، عَنْ الفَضْلِ بْنِ شاذان قالَ: سَمِعْتُ الرِّضا عَلَيْهِ السَّلامُ يَقُولُ: لَمَّا حُمِلَ رَأْسُ الْحُسَيْنِ إِلَى الشَّامِ أَمَرَ يَزِيدُ لَعَنَهُ اللَّهُ فَوُضِعَ وَنَصَبَ عَلَيْهِ مَائِدَةً فَأَقْبَلَ هُوَوَأَصْحَابُهُ يَأْكُلُونَ وَيَشْرَبُونَ الْفُقَّاعَ فَلَمَّا فَرَغُوا أَمَرَ بِالرَّأْسِ فَوُضِعَ فِي طَسْتٍ تَحْتَ سَرِيرِهِ وَبُسِطَ عَلَيْهِ رُقْعَةُ الشِّطْرَنْجِ وَجَلَسَ يَزِيدُ لَعَنَهُ اللَّهُ يَلْعَبُ بِالشِّطْرَنْجِ وَيَذْكُرُ الْحُسَيْنَ وَأَبَاهُ وَجَدَّهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَيَسْتَهْزِئُ بِذِكْرِهِمْ فَمَتَى قَمَرَ صَاحِبَهُ تَنَاوَلَ الْفُقَّاعَ فَشَرِبَهُ ثَلاثَ مَرَّاتٍ ثُمَّ صَبَّ فَضْلَتَهُ مِمَّا يَلِي الطَّسْتَ مِنَ الأَرْضِ فَمَنْ كَانَ مِنْ شِيعَتِنَا فَلْيَتَوَرَّعْ عَنْ شُرْبِ الْفُقَّاعِ وَاللَّعْبِ بِالشِّطْرَنْجِ وَمَنْ نَظَرَ إِلَى الْفُقَّاعِ أَوْ إِلَى الشِّطْرَنْجِ فَلْيَذْكُرِ الْحُسَيْنَ عَلَيْهِ السَّلامُ وَلْيَلْعَنْ يَزِيدَ وَآلَ زِيَادٍ يَمْحُو اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ ذُنُوبَهُ وَلَوْ كَانَتْ كَعَدَدِ النُّجُومِ.
30-50 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba, on the authority of Al-Fadhl ibn Shathan that he had heard Al-Ridha (as) say, “When they took the decapitated head of Al-Husayn (as) to Syria, Yazid - may God curse him - ordered that it be put somewhere and the tablecloth be spread. He and his companions started to eat and drink beer. When they finished eating, he ordered that they put the head in a tub in front of his couch and place the chess board over the tub. Yazid - may God curse him - started playing chess with his companions while he was swearing at Al-Husayn (as), his forefathers and grandfather (sw) and making fun of them. Whenever he won the game, he drank three mugs of beer. Then he poured down the little bit of leftover beer on the ground right next to the tub in which Al-Husayn’s (as) head was placed. The Honorable the Exalted God will eliminate the sins of whoever sees beer or a chess board and remembers Al-Husayn (as), and curses Yazid and family of Ziyad, even if the number of his sins are as many as there are stars in the sky.”
51 - حَدَّثَنا تَمِيمُ بْنُ عَبْدِ اللَّه بْنِ تَمِيمُ القُرَشِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبي، عَنْ أَحْمَدِ بْنِ عَلِى الأَنْصارِيِّ، عَنْ عَبْد السَّلامُ بْنِ صالِحٍ الهَرَوِيِّ، قالَ: سَمِعْتُ أَبَا الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ يَقُولُ: أَوَّلُ مَنِ اتُّخِذَ لَهُ الْفُقَّاعُ فِي الإِسْلامِ بِالشَّامِ يَزِيدُ بْنُ مُعَاوِيَةَ لَعْنَةُ اللَّهِ عَلَيْهِ فَأُحْضِرَ وَهُوَعَلَى الْمَائِدَةِ وَقَدْ نَصَبَهَا عَلَى رَأْسِ الْحُسَيْنِ بْنِ عَلِيٍ عَلَيْهِ السَّلامُ فَجَعَلَ يَشْرَبُهُ وَيَسْقِي أَصْحَابَهُ وَيَقُولُ اشْرَبُوا فَهَذَا شَرَابٌ مُبَارَكٌ من بركته أنا أول تناولناه وَلَوْ لَمْ يَكُنْ مِنْ بَرَكَتِهِ إِلا أَنَّا أَوَّلُ مَا تَنَاوَلْنَاهُ وَرَأْسُ عَدُوِّنَا بَيْنَ أَيْدِينَا وَمَائِدَتُنَا مَنْصُوبَةٌ عَلَيْهِ وَنَحْنُ نَأْكُلُ وَنُفُوسُنَا سَاكِنَةٌ وَقُلُوبُنَا مُطْمَئِنَّةٌ فَمَنْ كَانَ مِنْ شِيعَتِنَا فَلْيَتَوَرَّعْ عَنْ شُرْبِ الْفُقَّاعِ فَإِنَّهُ شَرَابُ أَعْدَائِنَا فَإِنْ لَمْ يَفْعَل فَلَيْسَ مِنَّا، وَلَقَد حَدَّثَني أَبي، عَنْ آبائِه، عَنْ عَلِىِّ بْنِ أَبِي طالِبٍ عَلَيْهِمُ السَّلاَمُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لا تَلبَسُوا لِباسَ أَعْدائِي وَلا تَطعَمُوا مَطاعِمَ أَعْدائِي، وَلا تَسلَكُوا مَسالِكَ أَعْدائِي فَتَكُونُوا أَعْدائِي كَما هُم أَعْدائِي.قالَ مُصَنِّفُ هذا الْكِتابرحمه الله: لِباسُ الأَعداءِ هُوَالسَّوادَ، وَمَطاعِمُ الأَعداءِ النَّبيذُ المُسكِرُ وَالفِّقاعُ وَالطِّينُ وَالجِرِّي مِنَ السَّمَكِ وَالمار ماهي وَالزَّمِّيرُ وَالطّافي وَكُلُّ ما لَم لَهُ فُلُوس مِنَ السَّمَكِ، وَلَحمُ الضَّبَّ وَالأَرنَبِ وَالثَّعلَبِ وَما لَمْ يَدِفَ مِنَ الطَّيرِ وَما استَوى طَرَفاهُ مِنَ البَيضِ وَالدَّبى مِنَ الجَرادِ وَهُوَالَّذِي لا يَستَقِلُّ بِالطَّيَرانِ، وَالطِّحالُ، وَمَسالِكُ الأَعداءِ مَواضِعُ التُّهمَةِ وَمَجالِسُ شُربِ الخَمْرِ، وَالَمجالِسُ الَّتِي فِيها المَلاهِي، وَمَجالِسَ الَّذِينَ لا يَقضُونَ بِالْحَقِّ، وَالَمجالِسُ الَّتِي يُعابُ فِيها الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ وَالْمُؤْمِنُوُن، وَمَجالِسُ أَهْل المَعاصِي، وَالظُّلمِ وَالفَسادِ وَالقِمارِ [و قَدْ بَلِّغني أَنَّ فِي أَنْواعِ الفُقاعِ ما قَدْ يُسكِرُ كَثِيرُهُ وَما أَسكَرَ كَثِيرُهُ فَقَليلُهُ وَكَثِيرُهُ حَرامٌ] .
30-51 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Abdul Salam ibn Salih al-Harawi that he had heard Abul Hassan Ali ibn Musa Al-Ridha (s) say, “The first person for whom beer was made during the era of Islam in Syria was Yazid - may God damn him. He was sitting at the spread-out tablecloth with the decapitated head of Al-Hussein (s) there, when they brought him some beer. He drank some and personally served beer to his companions. The God damned Yazid told his companions, ‘Drink this since it is a blessed drink! If it was not blessed, we would not have been the first ones to drink it with the head of our enemy in front of us, and our tablecloth spread out. We are eating and drinking with perfect calm and peace of mind.’” Imam Al-Ridha (s) added, “Whoever is one of our followers should abstain from drinking beer, since it is the drink for our enemies. Whoever does not abstain is not one of our followers. My father (s) narrated that his father (s) quoted on the authority of Ali ibn Abi Talib (s) that God’s Prophet (s) said, ‘Do not wear the clothes of our enemies. Do not eat our enemies’ food. Do not follow what our enemies follow. Should you do so you are one of our enemies just as they are.’”The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “What is meant by “the clothes of our enemies” is their military attire. What is meant by “our enemies food” is date wine, beer, mud, any floating (dead) fish, eel, sheatfish, scaleless fish, lizard meat, rabbit meat, fox meat, birds that sometimes flap their wings but mostly glide, eggs whose tips are the same, sea locusts which cannot fly, and spleens. What is meant by ‘what our enemies follow’ is going to improper places such as gatherings where they drink wine, parties in which they have forbidden fun, places where they rule not according to what is right, meetings in which they gossip about the Immaculate Imams (s) and the believers, gatherings of the disobedient people, the oppressors, the corrupt ones, the gamblers. (I have heard that drinking a lot of beer will make one drunk. Whatever drinking a lot of will make you drunk, is forbidden to drink, whether you drink a little bit or a lot of it.)
52 - حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ العَطَّار رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ النِيْسابُوريّ، عَنِ الفَضْلِ بْنِ شاذانَ قـالَ: سَمِعْتُ الرِّضـا عَلَيْهِ السَّـلامُيَقُولُ: استِعمالُ العَدْلِ وَالإِحسانِ مُؤَذِّنٌ بِدَوامِ النِّعْمَة وَلا حَوْلَ وَلا قُوَّةَ إِلاّ بِاللَّه.تَمَّ الجُزءِ الأَوَّلُ مِن عُيُونِ أَخْبارِ الرِّضا عَلَيْهِ السَّلامُ تاليف أَبي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِىِّ بْنِ الحُسَيْنِ بْنِ مُوسَى بْنِ بابَوَيه القُمِّيّ الفَقيهِ نَزيلِ الرَّي اِعانَهُ اللَّه عَلِيِّ طاعَتِهِ وَوَفَّقَهُ لِمَرضاتِهِ - وَيَتلُوهُ الجُزءُ الثّانِي فِي ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ الَمجمُوعَةِ.
30-52 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Al-Fadhl ibn Shazanthat he had heard Al-Ridha (s) say, “Acting justly and speaking fairly result in the continuation of blessings. And there is no power nor any strength save by God.”The first volume of Uyun Akhbar Al-Ridha (s) authored by Abi Ja’far Muhammad ibn Ali ibn Al-Hussein ibn Musa ibn Babawayh al-Qumi residing in Ray has ended at this point. May God assist him to obey God and grant him success to please God. In the beginning of the second volume, I will present more traditions about Al-Ridha (s).
