فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى النَّاسِ فِي الْوُضُوءِ أَنْ تَبْدَأَ الْمَرْأَةُ بِبَاطِنِ ذِرَاعِهَا وَ الرَّجُلُ بِظَاهِرِ الذِّرَاعِ[4]
Hadith.100 - Imam Ali ibn Musa Ar-Ridha (as) said: "Allah (swt), Mighty and Majestic, has prescribed for people in wudu that a woman should begin with the inner part of her arm, while a man should begin with the outer part of his arm”.
وَ كَتَبَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا ع إِلَى مُحَمَّدِ بْنِ سِنَانٍ فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ أَنَّ عِلَّةَ الْوُضُوءِ الَّتِي مِنْ أَجْلِهَا صَارَ عَلَى الْعَبْدِ غَسْلُ الْوَجْهِ وَ الذِّرَاعَيْنِ وَ مَسْحُ الرَّأْسِ وَ الْقَدَمَيْنِ فَلِقِيَامِهِ[3] بَيْنَ يَدَيِ اللَّهِ تَعَالَى وَ اسْتِقْبَالِهِ إِيَّاهُ بِجَوَارِحِهِ الظَّاهِرَةِ وَ مُلَاقَاتِهِ بِهَا الْكِرَامَ الْكَاتِبِينَ[4
Hadith.128 - Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) wrote to Muhammad ibn Sinan in response to his questions: "The reason for wudu (ablution), for which it has become obligatory for a servant to wash the face and arms, and to wipe the head and feet, is to prepare to stand before Allah (swt) Almighty, to face Him
وَ كَتَبَ الرِّضَا ع إِلَى مُحَمَّدِ بْنِ سِنَانٍ- فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ- عِلَّةُ غُسْلِ الْجَنَابَةِ النَّظَافَةُ لِتَطْهِيرِ الْإِنْسَانِ مِمَّا أَصَابَ مِنْ أَذَاهُ[2] وَ تَطْهِيرِ سَائِرِ جَسَدِهِ لِأَنَّ الْجَنَابَةَ خَارِجَةٌ مِنْ كُلِّ جَسَدِهِ فَلِذَلِكَ وَجَبَ عَلَيْهِ تَطْهِيرُ جَسَدِهِ كُلِّهِ وَ عِلَّةُ التَّخْفِيفِ فِي الْبَوْلِ وَ الْغَائِطِ أَنَّهُ أَكْثَرُ وَ أَدْوَمُ[3] مِنَ الْجَن
Hadith.171 - Imam Ali ibn Musa Ar-Ridha (as) wrote to Muhammad ibn Sinan in response to his questions: 'The reason for the ghusl (ritual bath) of janabah (ritual impurity from sexual discharge) is for cleanliness, to purify a person from what has affected them and to cleanse their entire body, because janabah involves
مَا يَخْرُجُ مُؤْمِنٌ عَنِ الدُّنْيَا إِلَّا بِرِضاً مِنْهُ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَكْشِفُ لَهُ الْغِطَاءَ حَتَّى يَنْظُرَ إِلَى مَكَانِهِ مِنَ الْجَنَّةِ وَ مَا أَعَدَّ اللَّهُ لَهُ فِيهَا وَ تُنْصَبُ لَهُ الدُّنْيَا كَأَحْسَنِ مَا كَانَتْ لَهُ ثُمَّ يُخَيَّرُ فَيَخْتَارُ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ يَقُولُ مَا أَصْنَعُ بِالدُّنْيَا وَ بَلَائِهَا فَلَقِّنُوا مَوْتَاكُمْ كَلِمَاتِ الْ
Hadith.355 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "No believer leaves this world except with contentment, for Allah (swt), Blessed and Exalted, lifts the veil for them until they see their place in Paradise and what Allah (swt) has prepared for them there. Then the world is shown to them as the best it could hav
وَ كَتَبَ الْحُسَيْنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ الرِّضَا ع يَسْأَلُهُ عَنْ سَرِيرِ الْمَيِّتِ يُحْمَلُ أَ لَهُ جَانِبٌ يُبْدَأُ بِهِ فِي الْحَمْلِ مِنْ جَوَانِبِهِ الْأَرْبَعَةِ أَوْ مَا خَفَّ عَلَى الرَّجُلِ يَحْمِلُ مِنْ أَيِّ الْجَوَانِبِ شَاءَ فَكَتَبَ ع مِنْ أَيِّهَا شَاءَ.
Hadith.462 - Hussein ibn Saeed wrote to Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as), asking about the bier of the deceased: Is there a specific side that should be carried first from among its four sides, or can one carry it from any side that is easiest? Imam (as) replied: "From whichever side he wishes."
مَا مِنْ عَبْدٍ مُؤْمِنٍ زَارَ قَبْرَ مُؤْمِنٍ فَقَرَأَ عِنْدَهُ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ سَبْعَ مَرَّاتٍ إِلَّا غَفَرَ اللَّهُ لَهُ وَ لِصَاحِبِ الْقَبْرِ[1]
Hadith.541 - Imam Ali ibn Musa Ar-Ridha (as) said: "Whenever a believing servant visits the grave of a believer and recites 'Indeed, We revealed it [the Qur'an] on the Night of Qadr' Surah Al-Qadr (97:1-5) seven times, Allah (swt) will forgive him and the person buried in the grave”.
نَعَمْ قَالَ فِي كَمْ فَقَالَ عَلَى قَدْرِ فَضَائِلِهِمْ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ يَوْمٍ وَ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ يَوْمَيْنِ وَ مِنْهُمْ مَنْ يَزُورُ فِي كُلِّ ثَلَاثَةِ أَيَّامٍ قَالَ ثُمَّ رَأَيْتُ فِي مَجْرَى كَلَامِهِ أَنَّهُ يَقُولُ أَدْنَاهُمْ جُمْعَةً[3] فَقَالَ لَهُ فِي أَيِّ سَاعَةٍ قَالَ عِنْدَ زَوَالِ الشَّمْسِ أَوْ قُبَيْلَ ذَلِكَ فَيَبْعَثُ اللَّهُ مَعَهُ مَلَكاً يُرِيهِ مَا يَسُرُّ بِهِ
Hadith.542 - Ishaq ibn Ammar asked Abu Al-Hasan al-Awwal, Imam Musa ibn Jafar Al-Kadhim (as) about whether a believer visits their family (after death). Imam (as) replied: "Yes." He (Ishaq) asked: ‘How often?’ The Imam said: "It depends on their level of virtue; some visit every day, some every two days, and some every
الصَّلَاةُ لَهَا أَرْبَعَةُ آلَافِ بَابٍ[1]
Hadith.598 - Imam Ali ibn Musa Ar-Ridha (as) said: Prayer has four thousand gates (aspects or elements)”.
الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍ[5]
Hadith.637 - Abu Al-Hasan, Imam Ali ibn Musa Ar-Ridha (as), said: "Prayer is the means of nearness for every pious person."
كَتَبَ الرِّضَا عَلِيُّ بْنُ مُوسَى ع إِلَى مُحَمَّدِ بْنِ سِنَانٍ فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ أَنَّ عِلَّةَ الصَّلَاةِ أَنَّهَا إِقْرَارٌ بِالرُّبُوبِيَّةِ لِلَّهِ عَزَّ وَ جَلَّ وَ خَلْعُ الْأَنْدَادِ وَ قِيَامٌ بَيْنَ يَدَيِ الْجَبَّارِ جَلَّ جَلَالُهُ بِالذُّلِّ وَ الْمَسْكَنَةِ وَ الْخُضُوعِ وَ الِاعْتِرَافِ وَ الطَّلَبُ لِلْإِقَالَةِ مِنْ سَالِفِ الذُّنُوبِ وَ وَضْعُ الْوَجْهِ عَلَى الْأَرْضِ كُلَّ
Hadith.645 - Imam Ali ibn Musa al-Ridha wrote to Muhammad ibn Sinan in response to his questions, saying: "The reason for the prescription of prayer is that it is an acknowledgment of Allah’s (swt) Lord (azj)ship, a rejection of idols, and a standing in the presence of the Mighty, the Glorious, with humility, poverty,
كُلُّ طَرِيقٍ يُوطَأُ وَ يُتَطَرَّقُ كَانَتْ فِيهِ جَادَّةٌ أَوْ لَمْ تَكُنْ لَا يَنْبَغِي الصَّلَاةُ فِيهِ قِيلَ فَأَيْنَ يُصَلَّى قَالَ يَمْنَةً وَ يَسْرَةً
Hadith.728 - Imam Ali ibn Musa Ar-Ridha (as) said: "Any path that is trodden and commonly used, whether it has a main road or not, should not be used for prayer." He was asked: "Then where should one pray?" Imam (as) said: "To the right or to the left (of the path)."
رَأَيْتُ الرِّضَا ع يُصَلِّي فِي جُبَّةِ خَزٍّ.
Hadith.806 - It has been narrated from Sulayman ibn Ja'far al-Ja'fari that He said: "I saw Imam Ali ibn Musa Ar-Ridha (as) praying in a silk cloak (jubbah made of khazz)."
سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع- أَوْ سُئِلَ وَ أَنَا أَسْمَعُ عَنِ الرَّجُلِ يَخْتِنُ[1] وَلَدَهُ وَ هُوَ لَا يُصَلِّي الْيَوْمَ وَ الْيَوْمَيْنِ فَقَالَ وَ كَمْ أَتَى عَلَى الْغُلَامِ فَقَالَ ثَمَانِيَ سِنِينَ فَقَالَ سُبْحَانَ اللَّهِ يَتْرُكُ الصَّلَاةَ قَالَ قُلْتُ يُصِيبُهُ الْوَجَعُ قَالَ يُصَلِّي عَلَى نَحْوِ مَا يَقْدِرُ.
Hadith.862 - It is narrated from al-Hasan ibn Qarin that He said: "I asked Imam al-Ridha (as), or he was asked while I was listening, about a man who circumcises his son, and the boy does not pray for a day or two." Imam (as) asked: "How old is the boy?" The response was, "Eight years old." Imam (as) said: "Glory be to
وَ ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ عَنِ الرِّضَا ع عِلَّةً أُخْرَى وَ هِيَ أَنَّهُ إِنَّمَا صَارَتِ التَّكْبِيرَاتُ فِي أَوَّلِ الصَّلَاةِ سَبْعاً لِأَنَّ أَصْلَ الصَّلَاةِ رَكْعَتَانِ وَ اسْتِفْتَاحَهُمَا بِسَبْعِ تَكْبِيرَاتٍ تَكْبِيرَةِ الِافْتِتَاحِ وَ تَكْبِيرَةِ الرُّكُوعِ وَ تَكْبِيرَتَيِ السَّجْدَتَيْنِ وَ تَكْبِيرَةِ الرُّكُوعِ فِي الثَّانِيَةِ وَ تَكْبِيرَتَيِ السَّجْدَتَيْنِ[3] فَإِذَا كَبَّرَ الْإِنْسَان
Hadith.919 - Al-Fadl ibn Shadhan reported from Imam al-Rida (as): "Another reason (for the seven takbirs) is that the original structure of the prayer is two Rak'ah (units), and the opening of these two Rak'ah with seven takbirs corresponds to the takbir for the opening, the takbir for bowing (Rukuh), and the two takbi
إِنَّمَا جُعِلَ الْقِرَاءَةُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَ التَّسْبِيحُ فِي الْأَخِيرَتَيْنِ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ اللَّهُ تَعَالَى مِنْ عِنْدِ رَسُولِ اللَّهِ ص[2]
Hadith.923 - Imam al-Ridha (as) said: "The reason why recitation is required in the first two rak‘ahs and glorification (tasbih) in the last two rak‘ahs of the prayer is to distinguish between what Allah (swt), the Exalted, has ordained from Himself and what He has commanded through His Messenger”.
كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا ع بِهَذَا الدُّعَاءِ وَ عَلَّمَنِيهِ[3] وَ قَالَ مَنْ دَعَا بِهِ فِي دُبُرِ صَلَاةِ الْفَجْرِ لَمْ يَلْتَمِسْ حَاجَةً إِلَّا يُسِّرَتْ لَهُ وَ كَفَاهُ اللَّهُ مَا أَهَمَّهُ- بِسْمِ اللَّهِ وَ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبادِ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا لا
Hadith.959 - It was narrated from Muhammad ibn al-Faraj that He said: “Abu Ja'far Muhammad ibn 'Ali al-Ridha (as) wrote to me and taught me this supplication, saying: "Whoever recites it after the Fajr prayer, their needs will be made easy, and Allah (swt) will suffice them from that which concerns them: In the name of
وَ قَالَ ع إِذَا انْصَرَفْتَ مِنْ صَلَاةٍ مَكْتُوبَةٍ فَقُلْ- رَضِيتُ بِاللَّهِ رَبّاً وَ بِالْإِسْلَامِ دِيناً وَ بِالْقُرْآنِ كِتَاباً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِعَلِيٍّ وَلِيّاً وَ الْحَسَنِ وَ الْحُسَيْنِ وَ- عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ مُوسَى بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ عَلِيٍّ- وَ عَلِيِّ بْنِ مُحَمَّدٍ وَ الْحَسَنِ بْنِ عَلِيٍّ
Hadith.960 - Imam (as) said: "When you finish the obligatory prayer, say: 'I am content with Allah (swt) as my Lord (azj), with Islam as my religion, with the Qur'an as my book, with Muhammad as my Prophet, with Ali as my guardian, and with Hasan, Hussain, Ali ibn al-Hussain, Muhammad ibn Ali, Ja'far ibn Muhammad, Musa
كَتَبَ إِلَيَّ أَبُو الْحَسَنِ الرِّضَا ع- قُلْ فِي سَجْدَةِ الشُّكْرِ مِائَةَ مَرَّةٍ- شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً.
Hadith.970 - It is narrated from Sulayman ibn Hafs al-Marwazi that Imam al-Ridha (as) wrote to him, saying: “In the prostration of gratitude (Sajdat al-Shukr), say one hundred times: ‘Thankfulness, thankfulness (Shukran, Shukran),’ and if you wish, say: ‘Pardon, pardon (Afwan, Afwan).’”
إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فِي الصَّلَاةِ فَامْضِ عَلَى صَلَاتِكَ وَ لَا تُعِدْ
Hadith.988 - Imam al-Ridha (as) said: "If you experience frequent distraction (waswasah) during your prayer, continue with your prayer and do not repeat it."
لَا بَأْسَ أَنْ يَؤُمَّ الْأَعْمَى إِذَا رَضُوا بِهِ وَ كَانَ أَكْثَرَهُمْ قِرَاءَةً وَ أَفْقَهَهُمْ
Hadith.1108 - Imam Muhammad ibn Ali Al-Baqir (as) and Imam Jafar ibn Muhammad Al-Sadiq (as) said: "There is no issue for a blind person to lead the prayer if the people (praying behind him) are satisfied with him and he is the best among them in recitation and the most knowledgeable in religious jurisprudence."
سَأَلْتُ الرِّضَا ع عَمَّنْ رَكَعَ مَعَ إِمَامِ قَوْمٍ يُقْتَدَى بِهِ ثُمَّ رَفَعَ رَأْسَهُ قَبْلَ الْإِمَامِ قَالَ يُعِيدُ رُكُوعَهُ مَعَهُ[6].
“I asked Imam Al-Ridha (as) about a person who bows (in ruku') with an Imam of a congregation who is followed, and then raises his head before the Imam.” Imam (as) replied: "He should repeat his bowing (ruku') with him."
يَنْبَغِي لِلرَّجُلِ أَنْ لَا يَدَعَ أَنْ يَمَسَّ شَيْئاً مِنَ الطِّيبِ فِي كُلِّ يَوْمٍ فَإِنْ لَمْ يَقْدِرْ فَيَوْمٌ وَ يَوْمٌ لَا[2] فَإِنْ لَمْ يَقْدِرْ فَفِي كُلِّ جُمُعَةٍ لَا يَدَعُ ذَلِكَ
Hadith.1256 - Imam al-Ridha (as) said: "It is appropriate for a man to not neglect using some form of fragrance every day; if he cannot, then every other day ; and if he cannot even manage that, then at the very least, he should not neglect it on Jumu’ah’s."
وَ سَأَلَ زَكَرِيَّا بْنُ آدَمَ[2] أَبَا الْحَسَنِ الرِّضَا ع عَنِ التَّقْصِيرِ فِي كَمْ يُقَصِّرُ الرَّجُلُ إِذَا كَانَ فِي ضِيَاعِ أَهْلِ بَيْتِهِ وَ أَمْرُهُ جَائِزٌ فِيهَا[3] يَسِيرُ فِي الضِّيَاعِ يَوْمَيْنِ وَ لَيْلَتَيْنِ وَ ثَلَاثَةَ أَيَّامٍ وَ لَيَالِيَهُنَّ فَكَتَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ وَ لَيْلَةٍ[4].
Hadith.1304 - Zakariyya ibn Adam asked Abu al-Hasan al-Ridha (as) about the distance for shortening prayers when a man is in the lands belonging to his family and has control over them, traveling through these lands for two days and two nights or three days and their nights. Abu al-Hasan (as) wrote in response, "Shorte
سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ امْرَأَةٍ كَانَتْ فِي طَرِيقِ مَكَّةَ فَصَلَّتْ ذَاهِبَةً وَ جَائِيَةً الْمَغْرِبَ رَكْعَتَيْنِ رَكْعَتَيْنِ فَقَالَ لَيْسَ عَلَيْهَا إِعَادَةٌ. وَ فِي رِوَايَةِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَيْسَ عَلَيْهَا قَضَاءٌ[5].
I asked Abu al-Hasan al-Ridha (as) about a woman who was on the way to Mecca and performed the Maghrib prayer two rak'ahs going and two rak'ahs returning. Imam (as) said: "She does not need to repeat it." In another narration from al-Hussain ibn Sa'id, from ibn Abi Umayr, from Muhammad ibn Ishaq ibn Ammar, from Abu al-
ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ النَّيْسَابُورِيُّ رَحِمَهُ اللَّهُ فِي الْعِلَلِ الَّتِي سَمِعَهَا مِنَ الرِّضَا ع- إِنَّ الصَّلَاةَ إِنَّمَا قُصِرَتْ فِي السَّفَرِ لِأَنَّ الصَّلَاةَ الْمَفْرُوضَةَ أَوَّلًا إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ السَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْعَبْدِ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اشْتِغَالِهِ بِأَمْرِ
Hadith.1318 - Al-Fadl ibn Shadhan al-Naysaburi, may Allah (swt) have mercy on him, mentioned among the reasons he heard from al-Ridha (as) regarding why prayers are shortened during travel. He (Imam (as)) said: "The initially prescribed obligatory prayer was ten rak'ahs. The seven additional rak'ahs were later added, a
كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ فِي آخِرِ وَتْرِهِ وَ هُوَ قَائِمٌ- رَبِّ أَسَأْتُ وَ ظَلَمْتُ نَفْسِي وَ بِئْسَ مَا صَنَعْتُ وَ هَذِهِ يَدَايَ جَزَاءً بِمَا صَنَعَتَا[2] قَالَ ثُمَّ يَبْسُطُ يَدَيْهِ جَمِيعاً قُدَّامَ وَجْهِهِ وَ يَقُولُ- وَ هَذِهِ رَقَبَتِي خَاضِعَةٌ لَكَ لِمَا أَتَتْ- قَالَ ثُمَّ يُطَأْطِئُ رَأْسَهُ وَ يَخْضَعُ بِرَقَبَتِهِ ثُمَّ يَقُولُ- وَ هَا أَنَا ذَا بَيْنَ يَدَيْكَ فَخُذْ لِنَفْسِكَ
Hadith.1410 - It is narrated by Abu Hamzah al-Thumali that Imam Ali ibn al-Hussain (as) would say in the last part of his Witr prayer while standing: Rabbi as’atu wa zhalamtu nafsi wa bi’sa ma sana‘tu wa hadhihi yadayya jaza’an bima sana‘ata "My Lord (azj), I have committed wrongs and wronged myself, and what a terribl
فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَالْمُقَسِّماتِ أَمْراً قَالَ الْمَلَائِكَةُ تُقَسِّمُ أَرْزَاقَ بَنِي آدَمَ مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ فَمَنْ يَنَامُ فِيمَا بَيْنَهُمَا يَنَامُ عَنْ رِزْقِهِ
Hadith.1450 - Imam al-Ridha (as) said regarding the verse of Allah (swt), the Exalted: "By those who distribute commands" He (Imam (as)) explained: "The angels distribute the sustenance of the children of Adam from the time of dawn until sunrise. Therefore, whoever sleeps during this period sleeps away their sustenance
وَ كَانَ عَلِيٌّ ع يَبْدَأُ بِالتَّكْبِيرِ إِذَا صَلَّى الظُّهْرَ مِنْ يَوْمِ النَّحْرِ وَ كَانَ يَقْطَعُ التَّكْبِيرَ آخِرَ أَيَّامِ التَّشْرِيقِ عِنْدَ الْغَدَاةِ[2] وَ كَانَ يُكَبِّرُ فِي دُبُرِ كُلِّ صَلَاةٍ فَيَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ فَإِذَا انْتَهَى إِلَى الْمُصَلَّى تَقَدَّمَ فَصَلَّى بِالنَّاسِ بِغَيْرِ أَذَان
Hadith.1484 – Imam Ali (as), used to begin with the Takbir when he prayed the Dhuhr prayer on the day of Eid al-Nahr (Eid al-Adha), and he would cease the Takbir on the last day of the Tashriq (the days after Eid) at dawn. He would say the Takbir after every prayer, saying: "Allah (swt) is the Greatest, Allah (swt) is
وَ فِي الْعِلَلِ الَّتِي تُرْوَى عَنِ الْفَضْلِ بْنِ شَاذَانَ النَّيْسَابُورِيِّ رَضِيَ اللَّهُ عَنْهُ وَ يُذْكَرُ أَنَّهُ سَمِعَهَا مِنَ الرِّضَا ع أَنَّهُ إِنَّمَا جُعِلَ يَوْمُ الْفِطْرِ الْعِيدَ لِيَكُونَ لِلْمُسْلِمِينَ مُجْتَمَعاً يَجْتَمِعُونَ فِيهِ وَ يَبْرُزُونَ لِلَّهِ عَزَّ وَ جَلَّ فَيُمَجِّدُونَهُ عَلَى مَا مَنَّ عَلَيْهِمْ فَيَكُونُ يَوْمَ عِيدٍ وَ يَوْمَ اجْتِمَاعٍ وَ يَوْمَ فِطْرٍ وَ يَوْمَ زَكَاةٍ و
Hadith.1485 - In the book "Al-Ilal," it is narrated from al-Fadl ibn Shadhan al-Naysaburi, who mentioned that he heard from al-Ridha (as) that: "The day of Eid al-Fitr was made an Eid so that it would be a gathering for the Muslims where they come together and present themselves before Allah (swt), the Mighty and Glori
كَتَبْتُ إِلَى الرِّضَا ع- إِذَا انْكَسَفَتِ الشَّمْسُ وَ الْقَمَرُ وَ أَنَا رَاكِبٌ لَا أَقْدِرُ عَلَى النُّزُولِ فَكَتَبَ ع إِلَيَّ صَلِّ عَلَى مَرْكَبِكَ الَّذِي أَنْتَ عَلَيْهِ[4].
Hadith.1528 - It is reported from Ali ibn al-Fadl al-Wasiti that He said: "I wrote to Imam al-Ridha (as) asking about what to do if the sun or moon eclipses while I am riding and unable to dismount. He (as) wrote back to me saying, 'Pray on your mount, whatever you are on.'".
إِنَّ بَنِي تَغْلِبَ[2] أَنِفُوا مِنَ الْجِزْيَةِ وَ سَأَلُوا عُمَرَ أَنْ يُعْفِيَهُمْ فَخَشِيَ أَنْ يَلْحَقُوا بِالرُّومِ فَصَالَحَهُمْ عَلَى أَنْ صَرَفَ ذَلِكَ عَنْ رُءُوسِهِمْ وَ ضَاعَفَ عَلَيْهِمُ الصَّدَقَةَ فَرَضُوا بِذَلِكَ فَعَلَيْهِمْ مَا صَالَحُوا عَلَيْهِ وَ رَضُوا بِهِ إِلَى أَنْ يَظْهَرَ الْحَقُ[3]
Hadith.1611 - Imam Ali ibn Musa al-Ridha (as) said: "The Banu Taghlib were reluctant to pay the Jizyah and requested Umar to exempt them. Fearing that they might join the Romans, he made a treaty with them, whereby the Jizyah was removed from their heads, and instead, their charity (Zakat) was doubled. They accepted th
وَ فِي تَوْقِيعَاتِ الرِّضَا ع إِلَى إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِ إِنَّ الْخُمُسَ بَعْدَ الْمَئُونَةِ[5].
Hadith.1652 - In one of the writings of al-Ridha (Imam Ali ibn Musa al-Ridha (as)) addressed to Ibrahim ibn Muhammad al-Hamadhani, it is stated: "Khums is due after deducting expenses."
يَنْبَغِي لِلرَّجُلِ أَنْ يُوَسِّعَ عَلَى عِيَالِهِ لِئَلَّا يَتَمَنَّوْا مَوْتَهُ[5]
Hadith.1742 - Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) said: "A man ought to provide generously for his family so that they do not wish for his death."
وَ كَتَبَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا ع إِلَى مُحَمَّدِ بْنِ سِنَانٍ فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ عِلَّةُ الصَّوْمِ لِعِرْفَانِ مَسِّ الْجُوعِ وَ الْعَطَشِ لِيَكُونَ ذَلِيلًا مُسْتَكِيناً مَأْجُوراً مُحْتَسِباً صَابِراً وَ يَكُونَ ذَلِكَ دَلِيلًا لَهُ عَلَى شَدَائِدِ الْآخِرَةِ مَعَ مَا فِيهِ مِنَ الِانْكِسَارِ لَهُ عَنِ الشَّهَوَاتِ وَاعِظاً لَهُ فِي الْعَاجِلِ دَلِيلًا عَلَى الْآجِلِ لِي
Hadith.1767 - Abu al-Hasan Imam Ali ibn Musa al-Ridha (as) wrote to Muhammad ibn Sinan in response to his questions: "The reason for fasting is to understand the feeling of hunger and thirst, so that one becomes humble, submissive, rewarded, mindful, and patient. It serves as a reminder of the hardships of the Hereafte
كُنْتُ مَعَ أَبِي وَ أَنَا غُلَامٌ فَتَعَشَّيْنَا عِنْدَ الرِّضَا ع- لَيْلَةَ خَمْسَةٍ وَ عِشْرِينَ مِنْ ذِي الْقَعْدَةِ فَقَالَ لَهُ لَيْلَةُ خَمْسَةٍ وَ عِشْرِينَ مِنْ ذِي الْقَعْدَةِ وُلِدَ فِيهَا إِبْرَاهِيمُ ع[3] وَ وُلِدَ فِيهَا عِيسَى ابْنُ مَرْيَمَ ع وَ فِيهَا دُحِيَتِ الْأَرْضُ مِنْ تَحْتِ الْكَعْبَةِ[4] فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَانَ كَمَنْ صَامَ سِتِّينَ شَهْراً.
‘I was with my father when I was a boy, and we had dinner with Imam Ali ibn Musa Ar-Ridha (as) on the night of the 25th of Dhu al-Qa‘dah.’ Imam (as) said to him: 'The 25th night of Dhu al-Qa‘dah is the night on which Ibrahim (as) was born, and on which Isa ibn Maryam (as) was born, and it is the night when the earth wa
سَمِعْتُ الرِّضَا ع يَقُولُ الصَّوْمُ لِلرُّؤْيَةِ وَ الْفِطْرُ لِلرُّؤْيَةِ وَ لَيْسَ مِنَّا مَنْ صَامَ قَبْلَ الرُّؤْيَةِ لِلرُّؤْيَةِ[2] وَ أَفْطَرَ قَبْلَ الرُّؤْيَةِ لِلرُّؤْيَةِ قَالَ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا تَرَى فِي صَوْمِ يَوْمِ الشَّكِّ فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَأَنْ أَصُومَ يَوْماً مِنْ شَهْرِ شَعْبَانَ أَحَبُّ إِلَيَّ م
"I heard al-Ridha (as) say: 'Fasting is based on the sighting [of the crescent], and breaking the fast is based on the sighting [of the crescent]. Whoever fasts before sighting the crescent for the sake of sighting, or breaks the fast before sighting the crescent for the sake of sighting, is not one of us.'" I said to
وَ فِي رِوَايَةِ إِدْرِيسَ بْنِ زَيْدٍ وَ عَلِيِّ بْنِ إِدْرِيسَ عَنِ الرِّضَا ع تَصَدَّقَ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ أَوْ شَعِيرٍ[3].
Hadith.2012 - In a narration from Idris ibn Zayd and Ali ibn Idris, it is reported from Imam Ali ibn Musa Ar-Ridha (as) that: "He should give charity for each day with a mud (a measure) of wheat or barley."
كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَسْأَلُهُ عَنْ قَوْمٍ عِنْدَنَا يُصَلُّونَ وَ لَا يَصُومُونَ شَهْرَ رَمَضَانَ وَ رُبَّمَا احْتَجْتُ إِلَيْهِمْ يَحْصُدُونَ لِي فَإِذَا دَعَوْتُهُمْ لِلْحَصَادِ لَمْ يُجِيبُونِي حَتَّى أُطْعِمَهُمْ وَ هُمْ يَجِدُونَ مَنْ يُطْعِمُهُمْ فَيَذْهَبُونَ إِلَيْهِمْ وَ يَدَعُونِي وَ أَنَا أَضِيقُ مِنْ إِطْعَامِهِمْ فِي شَهْرِ رَمَضَانَ فَكَتَبَ ع بِخَطِّهِ أَعْرِفُهُ أَطْعِمْهُمْ[2]
"I wrote to Abu Al-Hasan Al-Ridha (as), asking him about a group of people among us who pray but do not fast during the Month of Ramadan. Sometimes I need their help to harvest my crops, but if I call them for the harvest, they do not respond unless I feed them. They also find others who provide them with food, so they
كَتَبَ مُحَمَّدُ بْنُ اَلْقَاسِمِ بْنِ اَلْفُضَيْلِ اَلْبَصْرِيُّ إِلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ : يَسْأَلُهُ عَنِ اَلْوَصِيِّ يُزَكِّي زَكَاةَ اَلْفِطْرَةِ عَنِ اَلْيَتَامَى إِذَا كَانَ لَهُمْ مَالٌ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ «لاَ زَكَاةَ عَلَى يَتِيمٍ ».
Hadith.2065 - Muhammad ibn Al-Qasim ibn Al-Fudhayl Al-Basri wrote to Abu Al-Hasan Al-Ridha (as), asking about whether a guardian should pay Zakat al-Fitr on behalf of orphans if they have wealth. Imam (as) replied: "There is no Zakat upon an orphan."
بَعَثْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع بِدَرَاهِمَ لِي وَ لِغَيْرِي وَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ أَنَّهَا مِنْ فِطْرَةِ الْعِيَالِ فَكَتَبَ ع بِخَطِّهِ قَبَضْتُ[3].
"I sent some dirhams to Abu Al-Hasan Al-Ridha (as) on behalf of myself and others, and I wrote to him informing him that it was for the Zakat al-Fitr of the dependents. Imam (as) wrote back in his own handwriting: 'I have received it.'"
إِنَّمَا جَعَلَ اللَّهُ هَذَا الْأَضْحَى لِتَشْبَعَ مَسَاكِينُكُمْ مِنَ اللَّحْمِ فَأَطْعِمُوهُمْ[6]. وَ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا تُجْزِي الْبَقَرَةُ عَنْ خَمْسَةِ نَفَرٍ لِأَنَّ الَّذِينَ أَمَرَهُمُ السَّامِرِيُ
Hadith.2136 - The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "Allah (swt) made this sacrifice (Adha) so that your needy may be satisfied with meat, so feed them."
مَنْ حَجَّ بِثَلَاثَةٍ مِنَ الْمُؤْمِنِينَ فَقَدِ اشْتَرَى نَفْسَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِالثَّمَنِ وَ لَمْ يَسْأَلْهُ مِنْ أَيْنَ اكْتَسَبَ مَالَهُ مِنْ حَلَالٍ أَوْ حَرَامٍ[4]
Hadith.2208 - Imam Ali ibn Musa Ar-Ridha (as) said: "Whoever facilitates Hajj for three believers has purchased their soul from Allah (swt), Mighty and Majestic, at its price, and Allah (swt) will not question them about how they earned their wealth, whether it was lawful or unlawful."
لَيْلَةُ خَمْسَةٍ وَ عِشْرِينَ مِنْ ذِي الْقَعْدَةِ دُحِيَتِ الْأَرْضُ مِنْ تَحْتِ الْكَعْبَةِ فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَانَ كَمَنْ صَامَ سِتِّينَ شَهْراً[1]
إِلَى أَبِي الْحَسَنِ الرِّضَا ع امْرَأَةٌ طَافَتْ طَوَافَ الْحَجِّ فَلَمَّا كَانَتْ فِي الشَّوْطِ السَّابِعِ اخْتَصَرَتْ فَطَافَتْ فِي الْحِجْرِ وَ صَلَّتْ رَكْعَتَيِ الْفَرِيضَةِ وَ سَعَتْ وَ طَافَتْ طَوَافَ النِّسَاءِ ثُمَّ أَتَتْ مِنًى فَكَتَبَ ع تُعِيدُ[2].
I wrote to Abu al-Hasan al-Ridha (as) about a woman who performed the tawaf of Hajj. During the seventh circuit, she shortened it by passing through the Hijr (Hijr Ismail). She then prayed the two obligatory rak‘ahs, performed the sa‘i, and completed the tawaf of Nisa, then proceeded to Mina. Imam (as) wrote in respons
وَ فِي رِوَايَةِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ التَّفَثُ تَقْلِيمُ الْأَظْفَارِ وَ طَرْحُ الْوَسَخِ وَ طَرْحُ الْإِحْرَامِ عَنْهُ[3].
Hadith.3035 - In a narration by Al-Bazanti from Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as): "The tafath is the clipping of the nails, the removal of dirt, and the removal of the Ihram (pilgrim's garment) from oneself."
الْقَانِعُ هُوَ الَّذِي يَقْنَعُ بِمَا تُعْطِيهِ وَ الْمُعْتَرُّ الَّذِي يَعْتَرِيكَ[1].
Hadith.3053 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about the words of Allah (swt), the Exalted: "Then when they are down on their sides (after being sacrificed), eat from them and feed the contented one and the beggar." (Surah Al-Hajj 22:36) Imam (as) replied: "The 'contented one' is the one who accepts what
وَ رَوَى الْحَسَنُ بْنُ عَلِيٍّ الْوَشَّاءُ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ إِنَّ لِكُلِّ إِمَامٍ عَهْداً فِي عُنُقِ أَوْلِيَائِهِ وَ شِيعَتِهِ وَ إِنَّ مِنْ تَمَامِ الْوَفَاءِ بِالْعَهْدِ زِيَارَةَ قُبُورِهِمْ فَمَنْ زَارَهُمْ رَغْبَةً فِي زِيَارَتِهِمْ وَ تَصْدِيقاً بِمَا رَغِبُوا فِيهِ كَانَ أَئِمَّتُهُمْ شُفَعَاءَهُمْ يَوْمَ الْقِيَامَةِ[3].
"Indeed, every Imam has a covenant upon the necks of their followers and Shia, and part of fulfilling this covenant completely is visiting their graves. Whoever visits them out of a desire for their visitation and in affirmation of what they have invited towards, their Imams will be their intercessors on the Day of Jud
سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ وَ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ وَ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى ع وَ هُمْ يَقُولُونَ مَنْ أَتَى قَبْرَ الْحُسَيْنِ بْنِ عَلِيٍّ ع بِعَرَفَةَ قَلَبَهُ اللَّهُ تَعَالَى ثَلِجَ الصَّدْرِ[2].
I heard Abu Abdullah (Ja‘far ibn Muhammad), Abu al-Hasan (Imam Musa ibn Jafar Al-Kadhim), and Abu al-Hasan (Imam Ali ibn Musa Ar-Ridha (as)) all saying: "Whoever visits the grave of Imam Hussain ibn Ali (as) on the Day of Arafah, Allah (swt), the Exalted, will turn their heart into one of contentment and tranquility."
وَ رَوَى الْحُسَيْنُ بْنُ مُحَمَّدٍ الْقُمِّيُّ عَنِ الرِّضَا ع أَنَّهُ قَالَ مَنْ زَارَ قَبْرَ أَبِي ع بِبَغْدَادَ كَانَ كَمَنْ زَارَ قَبْرَ رَسُولِ اللَّهِ ص وَ قَبْرَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَّا أَنَّ لِرَسُولِ اللَّهِ ص وَ أَمِيرِ الْمُؤْمِنِينَ ع فَضْلَهُمَا[2].
Hadith.3179 - Al-Husayn ibn Muhammad al-Qummi has narrated from Imam Ali ibn Musa Ar-Ridha (as) that he said: "Whoever visits the grave of my father (as) in Baghdad, it is as if they have visited the grave of the Messenger of Allah (swt), peace be upon him and his family, and the grave of the Commander of the Faithful
لَهُ جُعِلْتُ فِدَاكَ زِيَارَةُ الرِّضَا ع أَفْضَلُ أَمْ زِيَارَةُ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ع قَالَ زِيَارَةُ أَبِي ع أَفْضَلُ وَ ذَلِكَ أَنَّ أَبَا عَبْدِ اللَّهِ ع يَزُورُهُ كُلُّ النَّاسِ وَ أَبِي ع لَا يَزُورُهُ إِلَّا الْخَوَاصُّ مِنَ الشِّيعَةِ[3].
I asked him: "May I be your ransom, is the visitation of Imam Ali ibn Musa Ar-Ridha (as) superior, or the visitation of Abu Abdullah al- Husayn (as), peace be upon them?" Imam (as) replied: "The visitation of my father (as) is superior, and that is because Abu Abdullah (as) is visited by everyone, while my father (as)