Contentment

كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع فَأَخْرَجَ إِلَيْنَا خَاتَمَ أَبِي عَبْدِ اللَّهِ ع وَ خَاتَمَ أَبِي الْحَسَنِ ع وَ كَانَ عَلَى خَاتَمِ أَبِي عَبْدِ اللَّهِ ع- أَنْتَ ثِقَتِي فَاعْصِمْنِي مِنَ النَّاسِ وَ نَقْشُ خَاتَمِ أَبِي الْحَسَنِ ع- حَسْبِيَ اللَّهُ* وَ فِيهِ وَرْدَةٌ وَ هِلَالٌ فِي أَعْلَاهُ.

“I once was with Abu al-Hassan, al-Rida’ (a.s.), and he (the Imam) showed us the ring of Abu ‘Abd Allah, and Abu al-Hassan (a.s.). On the ring of Abu ‘Abd Allah (a.s.), it said, ‘You are my trusty so protect me from people. ’ The engraving on the ring of Abu al- Hassan (a.s.), said, ‘Allah is sufficient for me’ and the

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ نَقْشِ خَاتَمِهِ وَ خَاتَمِ أَبِيهِ ع قَالَ نَقْشُ خَاتَمِي- ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ‌ وَ نَقْشُ خَاتَمِ أَبِي‌ حَسْبِيَ اللَّهُ* وَ هُوَ الَّذِي كُنْتُ أَتَخَتَّمُ بِهِ.

‘The engraving on my ring says, ‘It is whatever Allah wants and there is no power except the power of Allah’ and the engraving on the ring of my father said, ‘Allah is sufficient for me’ and it is what I used for my ring.’”

سَمِعْتُ الرِّضَا ع يَقُولُ‌ قَالَ قَائِلٌ لِأَبِي جَعْفَرٍ ع يَجْلِسُ الرَّجُلُ عَلَى بِسَاطٍ فِيهِ تَمَاثِيلُ فَقَالَ الْأَعَاجِمُ تُعَظِّمُهُ وَ إِنَّا لَنَمْتَهِنُهُ‌[2].

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Once a man asked abu Ja‘far (a.s.), if a man can sit on a furnishing which has pictures of things on it. He (the Imam) said, ‘Al-’A‘ajim (non- Arab) respect it, but we do not consider it important.’”

مَرِضْتُ حَتَّى ذَهَبَ لَحْمِي فَدَخَلْتُ عَلَى الرِّضَا ص فَقَالَ أَ يَسُرُّكَ أَنْ يَعُودَ إِلَيْكَ لَحْمُكَ قُلْتُ بَلَى قَالَ الْزَمِ الْحَمَّامَ غِبّاً[1] فَإِنَّهُ يَعُودُ إِلَيْكَ لَحْمُكَ وَ إِيَّاكَ أَنْ تُدْمِنَهُ فَإِنَّ إِدْمَانَهُ يُورِثُ السِّلَّ.

“Once I became ill until I lost all of my flesh. I visited al-Rida’ (a.s.), who asked, ‘Will you like to see your flesh come back?’ I replied, ‘Yes, I like to see my flesh come back.’ He (the Imam) said, ‘You must continue taking a bath one day and on the day after the next day, your flesh will come back. You must not

أَمَرَنِي أَبُو الْحَسَنِ الرِّضَا ع فَعَمِلْتُ لَهُ دُهْناً فِيهِ مِسْكٌ وَ عَنْبَرٌ فَأَمَرَنِي أَنْ أَكْتُبَ فِي قِرْطَاسٍ- آيَةَ الْكُرْسِيِّ وَ أُمَّ الْكِتَابِ وَ الْمُعَوِّذَتَيْنِ وَ قَوَارِعَ مِنَ الْقُرْآنِ‌[2] وَ أَجْعَلَهُ بَيْنَ الْغِلَافِ وَ الْقَارُورَةِ فَفَعَلْتُ ثُمَّ أَتَيْتُهُ بِهِ فَتَغَلَّفَ بِهِ وَ أَنَا أَنْظُرُ إِلَيْهِ.

“Abu al-Hassan, al-Rida’ (a.s.), once commanded me to prepare for him oil mixed with musk and ambergris and write on paper verse 2:255, ’Umm al-Kitab, al-Ma‘udhatayn and al-Qawari’ (verse that crush Satan) from al-Quran; then place it in a cover in a bottle. I did as I was told to do. I then brought it to him (the Imam

كَانَ أَبُو الْحَسَنِ مُوسَى ع يَسْتَعِطُ بِالشَّلِيثَا[1] وَ بِالزَّنْبَقِ الشَّدِيدِ الْحَرِّ خَسْفَيْهِ‌[2] قَالَ وَ كَانَ الرِّضَا ع أَيْضاً يَسْتَعِطُ بِهِ فَقُلْتُ لِعَلِيِّ بْنِ جَعْفَرٍ لِمَ ذَلِكَ فَقَالَ عَلِيٌّ ذَكَرْتُ ذَلِكَ لِبَعْضِ الْمُتَطَبِّبِينَ فَذَكَرَ أَنَّهُ جَيِّدٌ لِلْجِمَاعِ.

“Abu al-Hassan (a.s.), would smell al-Shalisha (a certain mixture) and gladiola as medicine to cure the heat of his runny nose. I asked ‘Ali ibn Ja‘far about it. Ali said that I mentioned it to a certain physician who said that it is very good for going to bed with one’s wife.’”

قَالَ الرِّضَا ع‌ إِسْرَاجُ السِّرَاجِ قَبْلَ أَنْ تَغِيبَ الشَّمْسُ يَنْفِي الْفَقْرَ.

“Al-Rida’ (a.s.), has said, ‘Turning on the lamp before sunset banishes poverty.’”

سَأَلَ رَجُلٌ الرِّضَا ع عَنِ الزَّوْجِ مِنَ الْحَمَامِ يُفْرِخُ عِنْدَهُ يَتَزَوَّجُ الطَّيْرُ أُمَّهُ وَ ابْنَتَهُ قَالَ لَا بَأْسَ بِمَا كَانَ بَيْنَ الْبَهَائِمِ.

“Once a man asked al-Rida’ (a.s.), about a pair of pigeons which hatched chicks with him; if a bird can mate a mother bird or daughter bird. He (the Imam) said, ‘It is not harmful with what is in animals.’”

قَالَ: فِي الدِّيكِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْقَنَاعَةُ وَ الْمَعْرِفَةُ بِأَوْقَاتِ الصَّلَوَاتِ وَ كَثْرَةُ الطَّرُوقَةِ[2] وَ الْغَيْرَةِ.

“Abu al-Hassan (a.s.), has said, ‘In roosters there are five qualities of the qualities of the Prophets, like bravery, contentment, knowledge of the times of Salat (prayer), the great deal of ability of mating and courage (to protect the female).”’

أَوْصَتْ مَارِدَةُ لِقَوْمٍ نَصَارَى فَرَّاشِينَ بِوَصِيَّةٍ فَقَالَ أَصْحَابُنَا اقْسِمْ هَذَا فِي فُقَرَاءِ الْمُؤْمِنِينَ‌[2] مِنْ أَصْحَابِكَ فَسَأَلْتُ الرِّضَا ع فَقُلْتُ إِنَّ أُخْتِي أَوْصَتْ بِوَصِيَّةٍ لِقَوْمٍ نَصَارَى وَ أَرَدْتُ أَنْ أَصْرِفَ ذَلِكَ إِلَى قَوْمٍ مِنْ أَصْحَابِنَا مُسْلِمِينَ فَقَالَ أَمْضِ الْوَصِيَّةَ عَلَى مَا أَوْصَتْ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‌ فَإِنَّما إِثْمُهُ عَلَى

“Maridah made a will for the Christians who worked as maintenance people. Our people said to spend it on the poor believers of your people. I then asked al-Rida’ (a.s.), that my sister has made a will for Christian persons and I wanted to spend it for our Muslim people. He (the Imam) said, ‘You must execute the will as

سَأَلْتُ الرِّضَا ع وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالا سَأَلْنَا أَبَا الْحَسَنِ الرِّضَا ع عَنْ رَجُلٍ أَوْصَى بِسَهْمٍ مِنْ مَالِهِ وَ لَا يُدْرَى السَّهْمُ أَيُّ شَيْ‌ءٍ هُوَ فَقَالَ لَيْسَ عِنْدَكُمْ فِيمَا بَلَغَكُمْ عَنْ جَعْفَرٍ وَ لَا عَنْ أَبِي جَعْفَرٍ ع فِيهَا شَيْ‌ءٌ قُلْنَا لَهُ جُعِلْنَا فِدَاكَ مَا سَمِعْنَا أَصْحَابَ

“We once asked abu al-Hassan, al-Rida’ (a.s.), about the case of a man who has made a will about a share of his legacy and it is not known how much a share is. He (the Imam) asked, ‘Have you not received anything about it from Ja‘far, or abu Ja‘far, ‘Alayhim al-Salam?’ We replied, ‘We pray to Allah to keep our souls in

سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ حَضَرَهُ الْمَوْتُ فَأَوْصَى إِلَى ابْنِهِ وَ أَخَوَيْنِ شَهِدَ الِابْنُ وَصِيَّتَهُ وَ غَابَ الْأَخَوَانِ فَلَمَّا كَانَ بَعْدَ أَيَّامٍ أَبَيَا أَنْ يَقْبَلَا الْوَصِيَّةَ مَخَافَةَ أَنْ يَتَوَثَّبَ عَلَيْهِمَا ابْنُهُ وَ لَمْ يَقْدِرَا أَنْ يَعْمَلَا بِمَا يَنْبَغِي فَضَمِنَ لَهُمَا ابْنُ عَمٍّ لَهُمَا وَ هُوَ مُطَاعٌ فِيهِمْ أَنْ يَكْفِيَهُمَا[3] ابْنَهُ فَدَخَلَا بِهَذَا الشَّرْطِ

“I once asked al-Rida’ (a.s.), about the case of a man who at the time of his death made a will to his son and two brothers. The son was present at the time of his making the will but not the brothers. After several days they refused to accept acting as executors of the will for fear from the son and that, they may not

سَأَلْتُهُ يَعْنِي أَبَا الْحَسَنِ الرِّضَا ع- عَنْ رَجُلٍ‌[3] كَانَ لَهُ ابْنٌ يَدَّعِيهِ فَنَفَاهُ وَ أَخْرَجَهُ مِنَ الْمِيرَاثِ وَ أَنَا وَصِيُّهُ فَكَيْفَ أَصْنَعُ فَقَالَ يَعْنِي الرِّضَا ع لَزِمَهُ الْوَلَدُ بِإِقْرَارِهِ بِالْمَشْهَدِ لَا يَدْفَعُهُ الْوَصِيُّ عَنْ شَيْ‌ءٍ قَدْ عَلِمَهُ.

“I once asked him [abu al-Hassan, al-Rida’ (a.s.) ] about the case of a man who has a son, whom he called his son then denied and removed him from the list of his heirs, and I am the executor of the will. What must I do? He, al-Rida’ ‘Alayhi al-Salam, said, ‘He is considered his son because of his confession in public.

سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ مَاتَ بِغَيْرِ وَصِيَّةٍ وَ تَرَكَ أَوْلَاداً ذُكْرَاناً [وَ إِنَاثاً] وَ غِلْمَاناً صِغَاراً وَ تَرَكَ جَوَارِيَ وَ مَمَالِيكَ هَلْ يَسْتَقِيمُ أَنْ تُبَاعَ الْجَوَارِي قَالَ نَعَمْ وَ عَنِ الرَّجُلِ يَصْحَبُ الرَّجُلَ فِي سَفَرِهِ فَيَحْدُثُ بِهِ حَدَثُ الْمَوْتِ وَ لَا يُدْرِكُ الْوَصِيَّةَ كَيْفَ يَصْنَعُ بِمَتَاعِهِ وَ لَهُ أَوْلَادٌ صِغَارٌ وَ كِبَارٌ أَ يَجُوزُ أَنْ يَدْفَعَ مَت

1. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from ’Isma‘il ibn Sa‘d al-Ash‘ariy who has narrated the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about the case of a man who dies without a will and leaves behind heirs of male and female, small boys and slave-girls and slaves i

سَأَلْتُ الرِّضَا عَنْ وَصِيِّ أَيْتَامٍ تُدْرِكُ أَيْتَامُهُ فَيَعْرِضُ عَلَيْهِمْ أَنْ يَأْخُذُوا الَّذِي لَهُمْ فَيَأْبَوْنَ عَلَيْهِ كَيْفَ يَصْنَعُ قَالَ ع يَرُدُّهُ عَلَيْهِمْ وَ يُكْرِهُهُمْ عَلَى ذَلِكَ.

“I once asked al-Rida’ (a.s.), about the executor of the will under whose supervision the orphans become adults and the executor of the will hands over their assets to them but they refuse to accept. What must he do? He (the Imam) said, ‘They are made to accept their assets.”

لَا يَزَالُ الْعَبْدُ يَسْرِقُ حَتَّى‌ إِذَا اسْتَوْفَى ثَمَنَ يَدِهِ أَظْهَرَهَا اللَّهُ عَلَيْهِ.

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ahmad Bin Umar Al Hallal, from Yasir, from one of the slaves, From Abu Al-Hassan asws having said: ‘If a servant does not stop from stealing even after he is satisfied with his wages, Allah azwj Exposes it against him’.

سَمِعْتُ الرِّضَا ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ لَعَنَ اللَّهُ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ قَالَ رَسُولُ اللَّهِ ص لَعَنَ اللَّهُ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً قُلْتُ وَ مَا الْمُحْدِثُ قَالَ مَنْ قَتَلَ.

Al Husayn Bin Muhammad, from Moala Bin Muhammad and a number of our companions, from Sahl Bin Ziyad, altogether from Al Washa who said, ‘I heard Al-Reza asws saying: ‘Rasool-Allah saww said: ‘May Allah azwj Curse the one who killed someone other than his (attempted) killer, or struck someone other than the one who stru

فِي قَتْلِ الْخَطَإِ مِائَةٌ مِنَ الْإِبِلِ أَوْ أَلْفٌ مِنَ الْغَنَمِ أَوْ عَشَرَةُ آلَافِ دِرْهَمٍ أَوْ أَلْفُ دِينَارٍ فَإِنْ كَانَ الْإِبِلُ فَخَمْسٌ وَ عِشْرُونَ ابْنَةَ مَخَاضٍ وَ خَمْسٌ وَ عِشْرُونَ ابْنَةَ لَبُونٍ وَ خَمْسٌ وَ عِشْرُونَ حِقَّةً وَ خَمْسٌ وَ عِشْرُونَ جَذَعَةً وَ الدِّيَةُ الْمُغَلَّظَةُ فِي الْخَطَإِ الَّذِي يُشْبِهُ الْعَمْدَ الَّذِي يَضْرِبُ بِالْحَجَرِ أَوْ بِالْعَصَا الضَّرْبَةَ وَ الضَّر

Ali Bin Ibrahim, form Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’la Bin Al Fuzayl, (It has been narrated) from Abu Abdullah asws having said: ‘With regards to the erroneous killing, it (wergild) is a hundred from the camels, or a thousand from the sheep, or ten thousand Dirhams, or a thousand Dina

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ دِمَاءِ الْمَجُوسِ وَ الْيَهُودِ وَ النَّصَارَى هَلْ عَلَيْهِمْ وَ عَلَى مَنْ قَتَلَهُمْ شَيْ‌ءٌ إِذَا غَشُّوا الْمُسْلِمِينَ وَ أَظْهَرُوا الْعَدَاوَةَ لَهُمْ قَالَ لَا إِلَّا أَنْ يَكُونَ مُتَعَوِّداً لِقَتْلِهِمْ قَالَ وَ سَأَلْتُهُ عَنِ الْمُسْلِمِ هَلْ يُقْتَلُ بِأَهْلِ الذِّمَّةِ وَ أَهْلِ الْكِتَابِ إِذَا قَتَلَهُمْ قَالَ لَا إِلَّا أَنْ يَكُونَ مُعْتَاداً لِذَلِكَ لَا يَد

أَنَّهُ عَرَضَ عَلَى أَبِي الْحَسَنِ الرِّضَا ع كِتَابَ الدِّيَاتِ وَ كَانَ فِيهِ فِي ذَهَابِ السَّمْعِ كُلِّهِ أَلْفُ دِينَارٍ وَ الصَّوْتِ كُلِّهِ مِنَ الْغَنَنِ وَ الْبَحَحِ‌[1] أَلْفُ دِينَارٍ وَ شَلَلِ الْيَدَيْنِ كِلْتَيْهِمَا [وَ] الشَّلَلِ كُلِّهِ أَلْفُ دِينَارٍ وَ شَلَلِ الرِّجْلَيْنِ أَلْفُ دِينَارٍ وَ الشَّفَتَيْنِ إِذَا اسْتُؤْصِلَتَا أَلْفُ دِينَارٍ وَ الظَّهْرِ إِذَا حَدِبَ أَلْفُ دِينَارٍ وَ الذَّكَرِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus and a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, (It has been narrated) from Yunus who presented to Abu Al-Hassan Al-Reza asws a book of the wergild, and there was in it for the loss of the hearing, all of it, a thousand Dinars, and (the loss

يُونُسُ عَرَضْتُ عَلَيْهِ الْكِتَابَ فَقَالَ هُوَ صَحِيحٌ وَ قَالَ ابْنُ فَضَّالٍ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أُصِيبَ الرَّجُلُ فِي إِحْدَى عَيْنَيْهِ فَإِنَّهَا تُقَاسُ بِبَيْضَةٍ تُرْبَطُ عَلَى عَيْنِهِ الْمُصَابَةِ وَ يُنْظَرُ مَا يَنْتَهِي بَصَرُ عَيْنِهِ الصَّحِيحَةِ ثُمَّ تُغَطَّى عَيْنُهُ الصَّحِيحَةُ وَ يُنْظَرُ مَا تَنْتَهِي عَيْنُهُ الْمُصَابَةُ فَيُعْطَى دِيَتَهُ مِنْ حِسَابِ ذَلِكَ وَ الْقَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, and from his father, from Ibn Fazzal both together, (It has been narrated) from Abu Al-Hassan Al-Reza asws . Yunus said, ‘I presented the book to him asws , so he asws said: ‘It is correct’. And Ibn Fazal said, ‘Amir Al-Momineen asws judged: ‘When the man is hit in on

عَرَضْنَا كِتَابَ الْفَرَائِضِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ هُوَ صَحِيحٌ.

Ali Bin Ibrahim, from his father, from Ibn Fazal and Muhammad Bin Isa, from Yunus, both together said, ‘We presented a book of the Obligations, from Amir Al-Momineen asws to Abu Al-Hassan Al-Reza asws , so he asws said: ‘It is correct’.

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع قَالَ قُلْتُ لَهُ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي نِكَاحٍ أَوْ طَلَاقٍ أَوْ فِي رَجْمٍ قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِيمَا لَا يَسْتَطِيعُ الرِّجَالُ أَنْ يَنْظُرُوا إِلَيْهِ وَ لَيْسَ مَعَهُنَّ رَجُلٌ وَ تَجُوزُ شَهَادَتُهُنَّ فِي النِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ وَ تَجُوزُ شَهَادَتُهُنَّ فِي حَدِّ الزِّنَى إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ لَا تَجُوزُ

“I once asked abu al-Hassan, al-Rida’ (a.s.), if testimony of women is acceptable in marriage or divorce or stoning. He (the Imam) said, ‘It is acceptable in matters which men cannot witness (look at) and there is no man with them. Their testimony in marriage is acceptable if there is a man with them; and their testimo

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ الطَّرِيقُ فَأَخَذُوا اللُّصُوصَ فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ قَالَ لَا تُقْبَلُ شَهَادَتُهُمْ إِلَّا بِإِقْرَارٍ مِنَ اللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ.

“I once asked abu al-Hassan, al-Rida’ (a.s.), about the case of certain friends who were on a journey when their road was blocked, and they caught the thieves, then certain ones of them testified against the others. He (the Imam) said, ‘Their testimony is not admissible unless the thieves confess or others testify agai

قُلْتُ لَهُ كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ‌ شَهاداتٍ بِاللَّهِ‌ وَ كَيْفَ لَا يَجُوزُ ذَلِكَ لِغَيْرِهِ وَ صَارَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ لَوْ كَانَ وَلَداً أَوْ أَخاً فَقَالَ قَدْ سُئِلَ [أَبُو] جَعْفَرٍ ع عَنْ هَذَا فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ وَ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ فَإِنْ قَالَ رَأ

“I once asked abu Ja‘far, al-Thaniy, Alayhi al-Salam, ‘How is it that when a man accuses his wife of committing fornication his testimony is four testimonies by Allah? Why is it not permissible for those other than him, if someone other than husband accuses her, he is subjected to penalty even if he is a son or brother

لَمَّا سُمَّ الْمُتَوَكِّلُ نَذَرَ إِنْ عُوفِيَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ فَلَمَّا عُوفِيَ سَأَلَ الْفُقَهَاءَ عَنْ حَدِّ الْمَالِ الْكَثِيرِ فَاخْتَلَفُوا عَلَيْهِ فَقَالَ بَعْضُهُمْ مِائَةُ أَلْفٍ وَ قَالَ بَعْضُهُمْ عَشَرَةُ آلَافٍ فَقَالُوا فِيهِ أَقَاوِيلَ مُخْتَلِفَةً فَاشْتَبَهَ عَلَيْهِ الْأَمْرُ فَقَالَ رَجُلٌ مِنْ نُدَمَائِهِ يُقَالُ لَهُ صَفْعَانُ أَ لَا تَبْعَثُ إِلَى هَذَا الْأَسْوَدِ فَتَسْأَلَ ع

21. Ali ibn Ibrahim has narrated from his father from certain persons of his people whom he has mentioned who has narrated the following: “Al-Mutawakkil specified a vow and commitment that if he recovers he will give in charity kathir (a great deal of) assets. When he recovered, he asked the scholars of law about the l

دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ أَرْمَضَنِي‌[1] اخْتِلَافُ الشِّيعَةِ فِي مَذَاهِبِهَا فَقَالَ يَا جَابِرُ أَ لَمْ أَقِفْكَ عَلَى مَعْنَى اخْتِلَافِهِمْ مِنْ أَيْنَ اخْتَلَفُوا وَ مِنْ أَيِّ جِهَةٍ تَفَرَّقُوا قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ قَالَ فَلَا تَخْتَلِفْ إِذَا اخْتَلَفُوا يَا جَابِرُ إِنَّ الْجَاحِدَ لِصَاحِبِ الزَّمَانِ كَالْجَاحِدِ لِرَسُولِ اللَّهِ ص فِي أَي

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ فِيهَا السَّلَامَةَ مِنَ التَّلَفِ وَ الْغَنِيمَةَ فِي الْمُنْقَلَبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقِي بِالتَّقْوَى عَنِ الْعَبْدِ مَا عَزَبَ عَنْهُ عَقْلُهُ‌[3] وَ يُجْلِي بِالتَّقْوَى عَنْهُ عَمَاهُ وَ جَهْلَهُ وَ بِالتَّقْوَى نَجَا نُوحٌ وَ مَنْ مَعَهُ فِي السَّفِينَةِ وَ

In the Name of Allah (azwj), the Beneficent, the Merciful. Having said that, I (asws) hereby bequeath to you to fear Allah (azwj) for therein is safety from destruction and a gain during the returning (to Allah (azwj)). Allah (azwj) Mighty and Majestic Protects the servant by means of his piety from whatever his intell

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ تَذْكُرُ فِيهِ مَعْرِفَةَ مَا لَا يَنْبَغِي تَرْكُهُ وَ طَاعَةَ مَنْ رِضَا اللَّهِ رِضَاهُ فَقُلْتَ مِنْ ذَلِكَ لِنَفْسِكَ مَا كَانَتْ نَفْسُكَ مُرْتَهَنَةً لَوْ تَرَكْتَهُ تَعْجَبُ‌[1] أَنَّ رِضَا اللَّهِ وَ طَاعَتَهُ وَ نَصِيحَتَهُ لَا تُقْبَلُ وَ لَا تُوجَدُ وَ لَا تُعْرَفُ إِلَّا فِي عِبَاد

‘In the Name of Allah (azwj), the Beneficent, the Merciful. Having said that, your letter came to me (asws) in which you have asked how much it is necessary to learn and the obedience to the one (asws) whose pleasure is the Pleasure of Allah (azwj). So then you had said to yourself, then you will not be blamed if you t

دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع ذَاتَ يَوْمٍ وَ هُوَ يَأْكُلُ مُتَّكِئاً[3]- قَالَ وَ قَدْ كَانَ يَبْلُغُنَا أَنَّ ذَلِكَ يُكْرَهُ فَجَعَلْتُ أَنْظُرُ إِلَيْهِ فَدَعَانِي إِلَى طَعَامِهِ فَلَمَّا فَرَغَ قَالَ يَا مُحَمَّدُ لَعَلَّكَ تَرَى‌ أَنَّ رَسُولَ اللَّهِ ص مَا رَأَتْهُ عَيْنٌ وَ هُوَ يَأْكُلُ وَ هُوَ مُتَّكِئٌ مِنْ أَنْ بَعَثَهُ اللَّهُ إِلَى أَنْ قَبَضَهُ قَالَ ثُمَّ رَدَّ عَلَى نَفْسِهِ فَقَالَ لَا وَ اللَّه

‘I came up to Abu Ja’far (asws) one day and (I felt that) he was resting (upon something) whilst eating, and he had been telling us that it is undesirable. So I looked at him, so he called me over to eat with him. When he had finished, he said: ‘O Muhammad, you had been thinking that no eye had seen the Rasulallah (saw

قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ع‌ قَالَ لِيَ الْمَأْمُونُ يَا أَبَا الْحَسَنِ لَوْ كَتَبْتَ إِلَى بَعْضِ مَنْ يُطِيعُكَ فِي هَذِهِ النَّوَاحِي الَّتِي قَدْ فَسَدَتْ عَلَيْنَا[3] قَالَ قُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ وَفَيْتَ لِي وَفَيْتُ لَكَ إِنَّمَا دَخَلْتُ فِي هَذَا الْأَمْرِ الَّذِي دَخَلْتُ فِيهِ‌[4] عَلَى أَنْ لَا آمُرَ وَ لَا أَنْهَى وَ لَا أُوَلِّيَ وَ لَا أَعْزِلَ وَ مَا زَادَنِي هَذَا الْأَ

134. A number of our companions, from Sahl Bin Ziyad, from Muammar Bin Khallaad who said: Abu Al-Hassan Al-Ridha (asws) said to me: ‘Al-Ma’moun said to me (asws), ‘O Abu Al-Hassan (asws), if you (asws) could write to some of the ones who are obedient to you (asws) in these areas in which their relationship with us is s

أَنَّهُ ذَكَرَ هَذِهِ الْخُطْبَةَ- لِأَمِيرِ الْمُؤْمِنِينَ ع يَوْمَ الْجُمُعَةِ الْحَمْدُ لِلَّهِ أَهْلِ الْحَمْدِ وَ وَلِيِّهِ وَ مُنْتَهَى الْحَمْدِ وَ مَحَلِّهِ الْبَدِي‌ءِ الْبَدِيعِ الْأَجَلِّ الْأَعْظَمِ الْأَعَزِّ الْأَكْرَمِ الْمُتَوَحِّدِ بِالْكِبْرِيَاءِ وَ الْمُتَفَرِّدِ بِالْآلَاءِ الْقَاهِرِ بِعِزِّهِ وَ الْمُسَلِّطِ بِقَهْرِهِ الْمُمْتَنِعِ بِقُوَّتِهِ الْمُهَيْمِنِ بِقُدْرَتِهِ وَ الْمُتَعَالِي فَوْقَ

All Praise is for Allah (azwj) Who (azwj) is Deserving of all Praise and is the Guardian of it, and all Praise ends to Him (azwj) in its rightful place, the Initiator, and Inventor, the Majestic, the Magnificent, the Mighty, the Benevolent, the only One for the Greatness, and the Unique One for the Highness, the Omnipo

وَ لَوْ أَنَّا كَتَبْنا عَلَيْهِمْ‌ أَنِ اقْتُلُوا أَنْفُسَكُمْ‌ وَ سَلِّمُوا لِلْإِمَامِ تَسْلِيماً- أَوِ اخْرُجُوا مِنْ دِيارِكُمْ‌ رِضًا لَهُ- ما فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ‌ وَ لَوْ أَنَّ أَهْلَ الْخِلَافِ‌ فَعَلُوا ما يُوعَظُونَ بِهِ‌ لَكانَ خَيْراً لَهُمْ وَ أَشَدَّ تَثْبِيتاً[1] وَ فِي هَذِهِ الْآيَةِ- ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ‌ مِنْ أَمْرِ الْوَالِي وَ يُسَلِّمُوا لِلَّه

Abu Abdullah (asws) (regarding the Verse) “[4:66] And if We had prescribed for them: Lay down your lives (totally submit themselves to the Imam) or go forth from your homes (for His Happiness), they would not have done it except a few of them; and if they (the opposing ones) had done what they were commanded, it would

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ خَرَجْتُ أَنَا وَ أَبِي حَتَّى إِذَا كُنَّا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ إِذَا هُوَ بِأُنَاسٍ مِنَ الشِّيعَةِ فَسَلَّمَ عَلَيْهِمْ ثُمَّ قَالَ إِنِّي وَ اللَّهِ لَأُحِبُّ رِيَاحَكُمْ وَ أَرْوَاحَكُمْ‌[4] فَأَعِينُونِي عَلَى ذَلِكَ بِوَرَعٍ وَ اجْتِهَادٍ[5] وَ اعْلَمُوا أَنَّ وَلَايَتَنَا لَا تُنَالُ إِلَّا بِالْوَرَعِ وَ الِاجْتِهَادِ وَ مَنِ ائْتَمَّ مِنْكُمْ بِعَبْدٍ فَلْ

I heard Abu Abdullah (asws) saying: ‘I (asws) and my (asws) father (asws) went out until we (asws) arrived in between the Grave and the Pulpit (of the Rasool Allah (saww)). There was a group of Shites over there, so I (asws) greeted them, and then said: ‘By Allah (azwj)! I (asws) love your aromas, and your spirits, so

كُنْتُ مَعَ الرِّضَا ع فِي سَفَرِهِ إِلَى خُرَاسَانَ فَدَعَا يَوْماً بِمَائِدَةٍ[1] لَهُ فَجَمَعَ عَلَيْهَا مَوَالِيَهُ مِنَ السُّودَانِ وَ غَيْرِهِمْ فَقُلْتُ جُعِلْتُ فِدَاكَ لَوْ عَزَلْتَ لِهَؤُلَاءِ مَائِدَةً فَقَالَ مَهْ إِنَّ الرَّبَّ تَبَارَكَ وَ تَعَالَى وَاحِدٌ وَ الْأُمَّ وَاحِدَةٌ وَ الْأَبَ وَاحِدٌ وَ الْجَزَاءَ بِالْأَعْمَالِ.

I was with Al-Ridha (asws) in his (asws) journey to Khurasan. One day he (asws) called for the spread (for a meal) to be set up for him (asws). So there gathered around him (asws) his (asws) black friends and others. So I said, ‘May I be sacrificed for you (asws), if you (asws) could isolate the spread for these people

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِحُمْرَانَ بْنِ أَعْيَنَ‌ يَا حُمْرَانُ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ فِي الْمَقْدُرَةِ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فِي الْمَقْدُرَةِ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قُسِمَ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْ رَبِّكَ وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ جَلَّ ذِكْرُهُ مِنَ الْعَمَلِ الْكَثِي

‘O Humraan! Look to the one who is below you in the capability, and do not look at the one who is above you in the capability, for that would be contentment for you with what Allah (azwj) has Distributed for you, and you would be more likely to receive more from your Lord (azwj). And know that a small amount of deeds w

كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَشْكُو جَفَاءَ أَهْلِ وَاسِطٍ وَ حَمْلَهُمْ عَلَيَّ وَ كَانَتْ عِصَابَةٌ مِنَ الْعُثْمَانِيَّةِ تُؤْذِينِي فَوَقَّعَ بِخَطِّهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخَذَ مِيثَاقَ أَوْلِيَائِنَا عَلَى الصَّبْرِ فِي دَوْلَةِ الْبَاطِلِ فَاصْبِرْ لِحُكْمِ رَبِّكَ فَلَوْ قَدْ قَامَ سَيِّدُ الْخَلْقِ‌[4] لَقَالُوا- يا وَيْلَنا مَنْ بَعَثَنا مِنْ مَرْقَدِنا هذا ما وَعَدَ الرَّحْمن

‘Surely Allah (azwj) has Taken a Covenant from our (asws) friends for the patience during the government of the falsehood. So be patient for the Judgement of your Lord (azwj). So when the chief of the creatures (Al-Qaim (asws)) makes a stand, they would say: “[36:52] They shall say: O woe to us! who has raised us up fr

قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع رَأَيْتُ فِي النَّوْمِ كَأَنَّ قَفَصاً فِيهِ سَبْعَ عَشْرَةَ قَارُورَةً إِذْ وَقَعَ الْقَفَصُ فَتَكَسَّرَتِ الْقَوَارِيرُ فَقَالَ إِنْ صَدَقَتْ رُؤْيَاكَ يَخْرُجُ رَجُلٌ مِنْ أَهْلِ بَيْتِي يَمْلِكُ سَبْعَةَ عَشَرَ يَوْماً ثُمَّ يَمُوتُ فَخَرَجَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بِالْكُوفَةِ مَعَ أَبِي السَّرَايَا فَمَكَثَ سَبْعَةَ عَشَرَ يَوْماً ثُمَّ مَاتَ‌[5].

‘I saw (a dream) during the sleep, as if there was a cage in which were seventeen bottles. There was an impact upon the cage and the bottles broke’. So he (asws) said: ‘If your dream is true, a man from my (asws) Household would come out, govern for seventeen days, then die’. So Muhammad Bin Ibrahim came out at Al-Kufa

قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع فِي أَيَّامِ هَارُونَ إِنَّكَ قَدْ شَهَرْتَ نَفْسَكَ بِهَذَا الْأَمْرِ وَ جَلَسْتَ مَجْلِسَ أَبِيكَ وَ سَيْفُ هَارُونَ يُقَطِّرُ الدَّمَ فَقَالَ جَرَّأَنِي عَلَى هَذَا مَا قَالَ رَسُولُ اللَّهِ ص إِنْ أَخَذَ أَبُو جَهْلٍ مِنْ‌ رَأْسِي شَعْرَةً فَاشْهَدُوا أَنِّي لَسْتُ بِنَبِيٍّ وَ أَنَا أَقُولُ لَكُمْ إِنْ أَخَذَ هَارُونُ مِنْ رَأْسِي شَعْرَةً فَاشْهَدُوا أَنِّي لَسْتُ بِإِمَامٍ.

What encouraged me (asws) was what the Rasool Allah (saww) said; ‘If Abu Jahl (la) can take a single hair from my (saww) head (to hurt me (saww)), so testify that I (saww) am not a Prophet (saww), and I (asws) say to you that if Haroun can take a single hair from my (asws) head, so testify that I (asws) am not an Imam

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ عَلَيْكُمْ بِتَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ انْظُرُوا لِأَنْفُسِكُمْ فَوَ اللَّهِ إِنَّ الرَّجُلَ لَيَكُونُ لَهُ الْغَنَمُ فِيهَا الرَّاعِي فَإِذَا وَجَدَ رَجُلًا هُوَ أَعْلَمُ بِغَنَمِهِ مِنَ الَّذِي هُوَ فِيهَا يُخْرِجُهُ وَ يَجِي‌ءُ بِذَلِكَ الرَّجُلِ الَّذِي هُوَ أَعْلَمُ بِغَنَمِهِ مِنَ الَّذِي كَانَ فِيهَا وَ اللَّهِ لَوْ كَانَتْ لِأَحَدِكُمْ نَفْسَانِ يُقَ

‘It is upon you to fear Allah (azwj), One with no associates to Him (azwj), and look into yourselves, for, by Allah (azwj), the man who has sheep and the shepherd for it, if he finds a man who is more knowledgeable about the sheep than him, would let him go and come to that man who is more knowledgeable about his sheep

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ اللَّهِ ص فَقَالَ نَزَلَ بِهِ جَبْرَئِيلُ ع مِنَ السَّمَاءِ وَ كَانَتْ حَلْقَتُهُ فِضَّةً[3]. حَدِيثُ نُوحٍ ع يَوْمَ الْقِيَامَةِ

قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ الْعَامَّةَ يَزْعُمُونَ أَنَّ بَيْعَةَ أَبِي بَكْرٍ حَيْثُ اجْتَمَعَ النَّاسُ كَانَتْ رِضًا لِلَّهِ جَلَّ ذِكْرُهُ وَ مَا كَانَ اللَّهُ لِيَفْتِنَ أُمَّةَ مُحَمَّدٍ ص مِنْ بَعْدِهِ فَقَالَ أَبُو جَعْفَرٍ ع أَ وَ مَا يَقْرَءُونَ كِتَابَ اللَّهِ أَ وَ لَيْسَ اللَّهُ يَقُولُ- وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ‌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ‌ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى

The generality (of the Muslims) are alleging that the pledging of the allegiances to Abu Bakr where the people gathered was with the Pleasure of Allah (azwj) and Allah (azwj) did not like the strife (Fitna) in the community of Muhammad (saww) after him (saww). So Abu Ja’far (asws) said: ‘Have you not recited the Book o

سَمِعْتُ الرِّضَا ع بِخُرَاسَانَ وَ هُوَ يَقُولُ‌ إِنَّا أَهْلُ بَيْتٍ وَرِثْنَا الْعَفْوَ مِنْ آلِ يَعْقُوبَ وَ وَرِثْنَا الشُّكْرَ مِنْ آلِ دَاوُدَ وَ زَعَمَ أَنَّهُ كَانَ كَلِمَةً أُخْرَى وَ نَسِيَهَا مُحَمَّدٌ فَقُلْتُ لَهُ لَعَلَّهُ قَالَ وَ وَرِثْنَا الصَّبْرَ مِنْ آلِ أَيُّوبَ فَقَالَ يَنْبَغِي. - قَالَ عَلِيُّ بْنُ أَسْبَاطٍ وَ إِنَّمَا قُلْتُ ذَلِكَ لِأَنِّي سَمِعْتُ يَعْقُوبَ بْنَ يَقْطِينٍ يُحَدِّثُ عَنْ ب

480. Al-Husayn Bin Muhammad Al-Ashary, from Moalla Bin Muhammad, from Ali Bin Asbaat, from Muhammad Bin Al-Husayn Bin Yazeed who said: I heard Al-Ridha (asws) at Khurasaan and he (asws) was saying: ‘We (asws), the People (asws) of the Household inherited the forgiveness from the Progeny of Yaqoub (as), and we (asws) in

دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع أَنَا وَ حُسَيْنُ بْنُ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ[1] فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا كُنَّا فِي سَعَةٍ مِنَ الرِّزْقِ وَ غَضَارَةٍ مِنَ الْعَيْشِ فَتَغَيَّرَتِ الْحَالُ بَعْضَ التَّغْيِيرِ فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرُدَّ ذَلِكَ إِلَيْنَا فَقَالَ أَيَّ شَيْ‌ءٍ تُرِيدُونَ تَكُونُونَ مُلُوكاً أَ يَسُرُّكَ أَنْ تَكُونَ مِثْلَ طَاهِرٍ وَ هَرْثَمَةَ[2] وَ إِنَّ

I went to Abu Al-Hassan Al-Ridha (asws) with Husayn Bin Suweyr Bin Abu Fakhta. So I said to him (asws), ‘May I be sacrificed for you (asws), we used to be in a time of sustenance and led an affluent lifestyle. Our condition changed as it sometimes does, so supplicate to Allah (azwj) to return that state to us’. So he (

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِذَا قَالَ الْمُؤْمِنُ لِأَخِيهِ أُفٍّ خَرَجَ مِنْ وَلَايَتِهِ‌[1] وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا لِأَنَّهُ لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَحَدٍ عَمَلًا فِي تَثْرِيبٍ عَلَى مُؤْمِنٍ نَصِيحَةً[2] وَ لَا يَقْبَلُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ يُضْمِرُ فِي قَلْبِهِ عَلَى الْمُؤْمِنِ سُوءاً لَوْ كُشِفَ الْغِطَاءُ عَنِ النَّاسِ فَنَظَرُوا إِلَى وَصْلِ

‘I heard Abu Abdullah (asws) saying: ‘When the believers says to his brother, ‘Uff!’ he comes out from his guardianship. If he says, ‘You are my enemy’, one of the two has blasphemed, because Allah (azwj) Mighty and Majestic does not Accept the deeds from anyone during the reproach of a Believer, and does not Accept fr

أَنَّ إِبْرَاهِيمَ ع خَرَجَ ذَاتَ يَوْمٍ يَسِيرُ بِبَعِيرٍ فَمَرَّ بِفَلَاةٍ مِنَ الْأَرْضِ فَإِذَا هُوَ بِرَجُلٍ قَائِمٍ يُصَلِّي قَدْ قَطَعَ الْأَرْضَ‌[3] إِلَى السَّمَاءِ طُولُهُ وَ لِبَاسُهُ‌ شَعْرٌ قَالَ فَوَقَفَ عَلَيْهِ إِبْرَاهِيمُ ع وَ عَجِبَ مِنْهُ وَ جَلَسَ يَنْتَظِرُ فَرَاغَهُ فَلَمَّا طَالَ عَلَيْهِ حَرَّكَهُ بِيَدِهِ فَقَالَ لَهُ إِنَّ لِي حَاجَةً فَخَفِّفْ قَالَ فَخَفَّفَ الرَّجُلُ وَ جَلَسَ إِبْرَاهِي

قَالَ أَبُو جَعْفَرٍ ع وَ أَتَاهُ رَجُلٌ فَقَالَ لَهُ إِنَّكُمْ أَهْلُ بَيْتِ رَحْمَةٍ اخْتَصَّكُمُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَا فَقَالَ لَهُ كَذَلِكَ نَحْنُ وَ الْحَمْدُ لِلَّهِ لَا نُدْخِلُ أَحَداً فِي ضَلَالَةٍ وَ لَا نُخْرِجُهُ مِنْ هُدًى إِنَّ الدُّنْيَا لَا تَذْهَبُ حَتَّى يَبْعَثَ اللَّهُ عَزَّ وَ جَلَّ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ يَعْمَلُ بِكِتَابِ اللَّهِ لَا يَرَى فِيكُمْ مُنْكَراً إِلَّا أَنْكَر

لَيْسَ يُكْرَهُ مِنْ قُرْبٍ وَ لَا بُعْدِ بِئْرٌ يُغْتَسَلُ مِنْهَا وَ يُتَوَضَّأُ مَا لَمْ يَتَغَيَّرِ الْمَاءُ[3]

فِي الِاسْتِنْجَاءِ يُغْسَلُ مَا ظَهَرَ عَلَى الشَّرْجِ[6] وَ لَا يُدْخَلُ فِيهِ الْأَنْمُلَةُ. وَ لَا يَجُوزُ الْكَلَامُ عَلَى الْخَلَاءِ لِنَهْيِ النَّبِيِّ ص عَنْ ذَلِكَ[7]

وَ رُوِيَ‌ أَنَّ أَبَا الْحَسَنِ الرِّضَا ع- كَانَ يَسْتَيْقِظُ مِنْ نَوْمِهِ فَيَتَوَضَّأُ وَ لَا يَسْتَنْجِي وَ قَالَ كَالْمُتَعَجِّبِ مِنْ رَجُلٍ سَمَّاهُ بَلَغَنِي أَنَّهُ إِذَا خَرَجَتْ مِنْهُ رِيحٌ اسْتَنْجَى.

Hadith.65 - It was narrated that Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) would awaken from his sleep, perform ablution, and not perform istinja. He expressed astonishment at a man whom he referred to, saying, "I have heard that when he passes gas, he performs istinja."