Illal Al Sharaie - REASONS FOR THE LAWS - Volume 1 - Part 7

Sheikh Muhammad ibn Ali al-Saduq - XKP

Published: 2016

Tag(s): islam

Chapter   1

The reason due to which it was said with the pausing over Musa Bin Ja’far(asws)

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws, and greetings with abundant greetings.

And by this chain, from Muhammad Bin Jamhour, from Ahmad Bin Hamaad who said,

‘One of the people, was Usman Bin Isa, and he was situated at Egypt, and with him was a lot of wealth and six maids (which belonged to the 7th Imamasws). So Abu Al-Hassan Al-Rezaasws sent a message to him regarding them and the wealth. So he wrote back, ‘Youasws fatherasws has not died’. So heasws wrote back: ‘Myasws fatherasws has indeed passed away, and we have distributed hisasws inheritance, and the news of hisasws passing away is correct’, and argued against him with regards to it.

He (the narrator) said, ‘So he wrote back to himasws that, ‘If yourasws fatherasws had not died, so there is nothing for youasws from that, and if heasws had indeed died, as youasws are telling me, so heasws did not order me to hand over anything to youasws, and I have freed the maids and got them married already’.1

1 Al Illal Al Sharaie – V 1 Ch 171 H 2

Chapter   2

The reason due to which Ali Bin Musa Al-Reza was named as ‘Al-Reza’ (The Satisfaction)

named as ‘Al-Reza’ (The Satisfaction)

Ahmad Bin Ali Bin Ibrahim narrated to us, from his father, from his grandfather Ibrahim Bin Hashim, from Ahmad Bin Abu Nasr Al Bazanty who said,

‘I said to Abu Ja’far Muhammadasws Ibn Aliasws, the Second (9th Imamasws), that, ‘A group of adversaries are alleging that yourasws fatherasws was named by Al-Mamoun as ‘Al-Reza’ when heasws was satisfied with the mandate of his reign’. So heasws said: ‘They are lying, By Allahazwj, and slandering! But, it was Allahazwj the High Who Named himasws as ‘Al-Reza’ because heasws was satisfied with Allahazwj, Elevated is Hisazwj Mention, with regards to Himazwj Naming himasws, and was satisfied with Hisazwj Rasoolsaww, and with the Imamsasws from after himsaww, with Hisazwj satisfaction’.

He (the narrator) said, ‘I said to himasws, ‘Were not each oneasws of yourasws past fathersasws satisfied with Allahazwj the High and Hisazwj Rasoolsaww, and the Imamsasws from after himsaww?’ So heasws said: ‘Yes’. So I said, ‘So why was yourasws fatherasws (in particular) named as ‘Al-Reza’, from in between themasws all?’ Heasws said: ‘Because even the adversaries from hisasws enemies were satisfied just as the conformists from hisasws friends were, and that had never happened for anyone from hisasws forefathersasws. Thus, it is due to that, heasws was named, from in between them, as ‘Al-Reza’.2

2 Al Illal Al Sharaie – V 1 Ch 171 H 1

Chapter   3

The reason due to which Al-Reza(asws) accepted the mandate of the reign from Al-Mamoun

Al Husayn Bin Ibrahim Bin Natana narrated to us, from Ali Bin Ibrahim, from his father Ibrahim Bin Hashim, from Abu Al Salt Al Harawy who said,

‘Al-Mamoun said to Al-Reza Aliasws Bin Musaasws, ‘O son of Rasool-Allahsaww! I do recognise yourasws merits, and yourasws Knowledge, and yourasws asceticism (abstaining from world desires), and yourasws piety, and yourasws worship, and I see youasws as being more rightful for the Caliphate than I am’. So Al-Rezaasws said: ‘And as for the worship for the Sake of Allahazwj Mighty and Majestic, Iasws take pride in it; and with the asceticism in the world, Iasws hope to be saved from the evil of the world; and with the (observance of) piety from the Prohibitions Iasws hope for the success; and with the modesty in the world Iasws hope for the elevation in the Presence of Allahazwj the High’.

So Al-Mamoun said to himasws, ‘It is my view that I cherish youasws myself about the Caliphate and make it to be for youasws and pledge the allegiance to you!’ So Al- Rezaasws said: ‘If this Caliphate was for you, and Allahazwj had Made it to be for you, so then there is no permission for you that you should take off its clothes which Allahazwj has Clothed you with, and make it to be for someone else. However, if this Caliphate was not for you, then there is no permission for you that you should make it to be for measws what was not for you (in the first place)’. So Al-Mamoun said to himasws, ‘O sonasws of Rasool-Allahsaww! It is inevitable for youasws to accept this command’. So heasws said: ‘Iasws will not be doing that willingly, ever’.

So heasws did not cease to argue against it for days, until he despaired from hisasws acceptance of it. He said, ‘So if youasws do not accept the Caliphate, and do not like the pledging of my allegiance to youasws, so let the mandate of my reign of the Caliphate come to be for youasws, after me’. So Al-Rezaasws said: ‘By Allahazwj! Myasws fatherasws has narrated to measws, from hisasws forefathersasws, from Amir Al-Momineenasws, from Rasool-Allahsaww, that Iasws would be exiting from the world before you, having been murdered by the poison, as an oppressed one. The Angels of the sky and the Angels of the earth would sweep over measws, and Iasws would be buried in a foreign land, by the side of Haroun Al-Rashid’.

So Al-Mamoun wept, then said to himasws, ‘O sonasws of Rasool-Allahsaww! And who is the one who would be killing you, or be able to do some evil to youasws and I am still alive?’ Al-Rezaasws said: ‘But, if Iasws so desire, Iasws would tell who it is who would be killing me, and Iasws would say it’. So Al-Mamoun said, ‘O sonasws of Rasool-Allahsaww! But rather, youasws are intending by this speech of yoursasws, the lightening from yourselfasws and the handing over this command away from you, so that the people would be saying that youasws an ascetic in the world’. So Al-Rezaasws said: ‘By Allahazwj! Iasws have never lied since myasws Lordazwj the High Created measws, and Iasws am not an ascetic in the world for the sake of the world, and Iasws am well away from what you are intending’.

Al-Mamoun said, ‘And what do I intend?’ Heasws said: ‘(would there be) the safety (for measws) upon the (speaking of) the truth?’ He said, ‘For youasws is the safety’. Heasws said: ‘You are intending by that, that the people would be saying that Aliasws Bin Musa Al-Rezaasws was not an ascetic in the world, but heasws was an ascetic for the sake of the world contained in it. Are you all not seeing how heasws accepted the reign, out of greed with regards to the Caliphate?’ So Al-Mamoun got angered.

Then he said, ‘Youasws always make me face what I dislike and have believed in my reign. So it is by Allahazwj that I swear, if youasws were to accept the mandate for the reign, then I shall inform youasws of it upon that, so if you were to do it (fine), or else I shall strike off yourasws neck’. So Al-Rezaasws said: ‘Allahazwj Mighty and Majestic has Forbidden measws to go towards the destruction by myasws own hands, therefore if the matter was upon this (striking off of myasws neck), so do whatever comes to you, and Iasws shall accept that upon (the stipulations) that Iasws shall neither bring anyone closer (appoint anyone for a post), nor disarm anyone (remove anyone from a post), nor break any tradition or any Sunnah, and that Iasws shall be a remote advisor with regards to the matters (of the state). So, he was pleased from it by that and made himasws to be mandated for the reign upon abhorrence from himasws, for that’.3

Al Muzaffar Bin Ja’far Al Muzaffar narrated to us, from Ja’far Bin Muhammad Ibn Masoud, from his father, from Muhammad Bin Naseyr, from Al Hassan Bin Musa who said,

‘Our companions reported from Al-Rezaasws, that a man said to himasws, ‘May Allahazwj Keep youasws well! How did youasws come to what Al-Mamoun wanted youasws to come to, and youasws kept on denying that to him?’ So Abu Al-Hassanasws said to him: ‘O you! But rather, is a Pophetas higher or a successoras?’ So he said, ‘No, but the Prophetas is’. Heasws said: ‘So which one is higher, a Muslim or a Polytheist?’ He said, ‘No, but, a Muslim is’. Heasws said: ‘Al-Aziz the ruler of Egypt was a Polytheist, and Yusufas was a Prophetas, and Al-Mamoun is a Muslim and Iasws am a successorasws, and Yusufasws asked Al-Aziz to mandate himas for the reign where heas said [12:55] He said: Place me (in authority) over the treasures of the land, I am a good keeper, knowing well, and Al-Mamoun informed measws of what Iasws was to be’.

And heasws said with regards to the Words of the High 12:55] Place me (in authority) over the treasures of the land, I am a good keeper, knowing well: ‘A keeper of whatever is in myas hands (under myas control), and a knower of every language’.4

Ahmad Bin Ziyad Al Hamdany narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Al Rayan Bin Al Salt who said,

‘I came to Aliasws Bin Musa Al-Rezaasws, so I said to himasws, ‘O sonasws of Rasool-Allahsaww! The people are saying that youasws accepted the rule (to be the heir apparent) along with your display of asceticism of the world’.

Heasws said: ‘Allahazwj the High Knows of myasws abhorrence to that. So when Iasws chose between the acceptance of that and the killing, Iasws chose to accept rather than be killed. Woe be unto them all! Yusufas was a Prophetas and a Rasoolas, and when it became necessary to rule over the treasury of the king, heas said to him [12:55] He said: Place me (in authority) over the treasures of the land, I am a good keeper, knowing well, and it led measws to the acceptance of that over myasws abhorrence and compulsion. After having overlooked the destruction, Iasws did not enter into this matter except for the entering from the peripheries of it. So, it is to Allahazwj that Iasws complain, and Heazwj is the Support’.5

3 Al Illal Al Sharaie – V 1 Ch 173 H 1

4 Al Illal Al Sharaie – V 1 Ch 173 H 2

5 Al Illal Al Sharaie – V 1 Ch 173 H 3

Chapter   4

Reason for Al-Mamoun murdering Al-Reza(asws) by the poison

Al Husayn Bin Ibrahim Bin Hisham Al Mowdab narrated to us, and Ali Bin Abdulla Al Waraq, and Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Sinan who said,

‘I was in the presence of my Masterasws Al-Rezaasws at Khurasaan, and Al-Mamoun had himasws seated on his right, whenever he used to have a gathering for the people on Mondays and Thursdays. A matter was raised to Al-Mamoun in the case of a man from the Sufis who had committed theft. So he ordered for him to be presented. So when he looked at him, he found austerity in between his eyes, the effects of the Prostrations.

So he said, ‘Besides all these beautiful effects, this is an ugly deed been attached to you, of the theft, along with what I see from the entirety of your effects and your apparent appearance’.

He said, ‘That is from the restlessness, not by choice, when you prevented me from Al-Khums and Al-Fey’. Al-Mamoun said, ‘And which right is there for your from Al-Khums and Al-Fey?’ He said, ‘Allahazwj the High as Divided Al-Khums into six divisions, so Heazwj Said [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We Revealed to Our servant, on the Day of Distinction, the day on which the two parties met. And Heazwj Divided Al-Fey over six portions, so Heazwj Said [59:7] Whatever Allah has restored to His Rasool from the people of the towns, it is for Allah and for the Rasool, and for the near of kin and the orphans and the needy and the sons of the Way, so that it may not be a thing taken by turns among the rich ones of you.

Thus, you have prevented from me, my rightful (allocation), and I am a wayfarer, cut off from my dwelling, a poor one, not having anything to return to, and I am from the bearers (Memorisers) of the Quran’. So Al-Mamoun said, ‘(You wish me to) withhold a Limit from the Limits of Allahazwj, and a Judgement from Hisazwj Judgements with regards to the theft, from such stories as these?’ So the Sufi said, ‘Begin with your own self, so purify it, then purify others and establish a Limit of Allahazwj over it’. So Al-Mamoun turned towards Abu Al-Hassanasws, so he said, ‘What is he saying?’ So heasws said: ‘He is saying that you are a thief and he is a thief’.

So Al-Mamoun got angry with an intense anger, then said to the Sufi, ‘By Allahazwj! I shall cut (your hands) off!’ So the Sufi said, ‘You will cut (my hands) off, and you are a slave of mine?’ So Al-Mamoun said, ‘Woe be unto you! And from where did I become a slave for your?’ He said, ‘Because your mother was bought from the wealth of the Muslims, therefore you are a slave of the ones in the east and the west until they free you, and I will never set you free.

Then you swallowed up Al-Khums after that, so you did not give the Progenyasws of the Rasoolsaww theirasws right, nor did you give it to me, nor my peers their right. And another thing, the evil one does not purify the evil one, but rather it is the pure one who purifies him, and the one in whose side is the Limit cannot establish the Limit upon others until he begins with himself. But, have you not heard Allahazwj the High Saying [2:44] Are you ordering the people to be good and neglecting your own souls while you read the Book; have you then no sense?’.

So Al-Mamoun turned towards Abu Al-Hassanasws, so he said, ‘What is yourasws view regarding his matter?’ So heasws said: ‘[6:149] Say: Then Allah's is the conclusive Argument – and it is which the ignorant one delivers it, so he learns it by his ignorance, just as the knowledgeable one learns it by his knowledge, and the world and the Hereafter are both standing by the Proofs, and the man has argued by the Quran’.

So, during that, Al-Mamoun ordered for the Sufi to be set free, and veiled himself from the people, and kept himself occupied with Abu Al-Hassanasws to the extent that he poisoned himasws, and killed Al-Fazal Bin Sahl, and a group from the Shiah’.6

6 Al Illal Al Sharaie – V 1 Ch 174 H 2

Chapter   5

Reason for the occultation

Muhammad Bin Ali Majaylawiya narrated to us, from his father, from his father Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Abu Umeyr, from Aban and others,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘The occultation is inevitable for the boyasws’. So it was said, ‘And why, O Rasool-Allahsaww?’ Hesaww said: ‘Heasws would fear the murder’.7

Ahmad Bin Muhammad Bin Yahya Al Ataar narrated to us, from his father, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Al Husayn Bin Umar Bin Muhammad Bin Abdullah, from Marwan Al Anbary who said,

‘It came out from Abu Ja’farasws having said: ‘Whenever Allahazwj Dislikes for usasws to be in the vicinity of a people, (Allahazwj) Removes usasws from in between their sight’.8

My father said, ‘Abdullah Bin Ja’far narrated to us, from Ahmad Bin Hilal, from Abdul Rahman Bin Abu Najran, from Fazalat Bin Ayoub, from Sudeyr who said,

‘I heard Abu Abdullahasws saying: ‘In Al-Qaimasws there is a Sunnah from Yusufasws’. I said, ‘It looks like youasws are about to mention hisasws news or hisasws occultation’. Heasws said to me: ‘And what are they denying, the ones from this community who resemble the pigs? The brothers of Yusufasws were tribes, children of the Prophetsas. They traded with Yusufas and sold himas, and addressed himas, and they were hisas brothers, and heas was their brother. But, they did not recognise himas until Yusufas said to them: ‘Ias am Yusufas’.

So what is this Accursed community denying that Allahazwj Mighty and Majestic would Intend to Veil Hisazwj Proofasws, during a time period, from the time period. Yusufas was more Beloved to Himazwj than the king of Egypt, and there was between himas and hisas father a journey of eighteen days. So, had Allahazwj Mighty and Majestic Intended himas Yaqoubas to know hisas place, Heazwj had the Power over that, and Allahazwj had Given the Good News to Yaqoubas and hisas sons and Made them travel (that journey) in nine days (instead), from the beginning of their journey to Egypt.

So what is this community denying, that Allahazwj would be Dealing with Hisazwj Proofasws how Heazwj had Dealt with Yusufas? And that heasws would be travelling in their markets and treading (walking) upon their carpets and they would not be recognising himasws until Allahazwj Mighty and Majestic so Permits himasws to introduce himselfasws just as Heazwj had previously Permitted Yusufas where [12:89] He said: Do you know how you treated Yusuf and his brother when you were ignorant? [12:90] They said: Are you indeed Yusuf? He said: I am Yusuf and this is my brother’.9

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Hassan Bin Isa Bin Muhammad Bin Ali Bin Ja’far, from his grandfather Muhammad Bin Ali,

(It has been narrated from) the son of Ja’farasws, from his brother Musaasws Bin Ja’farasws having said: ‘When the (the people) lose the fifth oneasws from the sonasws of the seventhasws, so Allahazwj! Allahazwj! With regards to your Religions. No one of you should go away from it. O myasws son! Occultation is inevitable for the Master of this Command, to the extent that the one who would be speaking by it would return from it. But rather it is a Trial from Allahazwj Mighty and Majestic Testing Hisazwj creatures by it. And had your forefathersasws found a Religion more correct than this, theyasws would have followed it’.

So I said, ‘O my Masterasws! Who is the fifth one from the son of the seventh?’ Heasws said: ‘O myasws son! Your intellects are too small about this, and your dreams are constricted from bearing this, but if you were to live (long enough), so very soon you will see himasws’.10

‘I heard Abu Al-Hassan Al-Askaryasws (9th Imamasws) saying: ‘The Caliph from after measws is myasws sonasws Al-Hassanasws. So how would it be for you all with the Caliph from after the Caliph?’ I said, ‘And why? May Allahazwj Make me to be sacrificed for youasws’. So heasws said: ‘Because you all would not be seeing thisasws person, nor would it be Permissible for you all to mention himasws by hisasws name’. I said, ‘So how would we mention himasws?’ So heasws said: ‘You should be saying, ‘The Proofasws from the Progenyasws of Muhammadsaww’.11

Muhammad Bin Ibrahim Bin Is’haq narrated to us, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hasaan Bin Ali Bin Fazaal, from his father,

Muhammad Bin Ibrahim Bin Is’haq narrated to us, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hasaan Bin Ali Bin Fazaal, from his father,

Abu Al-Hassan Aliasws Ibn Musa Al-Rezaasws has said: ‘It is as if Iasws am with the Shiah during their losing the third from myasws sonsasws, seeking the pasture, but they are not finding it’. I said to himasws, ‘And why would that be, O sonasws of Rasool-Allahsaww?’ Heasws said: ‘Because their Imamasws would be hidden from them’. So, I said, ‘And why?’ Heasws said: ‘So that there should not remain any argument for anyone upon hisasws neck, when heasws rises by the sword’.12

Al Muzaffar Bin Ja’far Al Muzaffar Al Alawy narrated to us, from Ja’far Bin Masoud and Haydar Bin Muhammad Al Samarqandy together, from Muhammad Bin Msoud, from Jibraeel Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Al Hassan Bin Muhammad Al Sayrafi, from Hanan Bin Sudeyr, from his father, from his brother,

Abu Abdullahasws has said: ‘For ourasws Al-Qaimasws there would be an occultation of a lengthy period’. So I said to himasws, ‘And why would that be, O sonasws of Rasool-Allahsaww?’ Heasws said: ‘Allahazwj Mighty and Majestic Refused except that Heazwj Make to flow in himasws the Sunnah of the Prophetsas with regards to their occultation(s), and it is inevitable for himasws, O Sudeyr, to satisfy (be equal to) the terms of (all) theiras occultation(s). Allahazwj Mighty and Majestic Said [84:19] That you shall most certainly enter one state after another, i.e., a Sunnah from the Sunnahs for the ones who were before you’.13

Abdul Wahid Bin Muhammad Bin Abdous Al Neysabouri Al Ataar narrated to us, from Ali Bin Muhammad Bin Quteyba Al Neysabouri, from Hamdan Bin Suleyman Al Neysabouri, from Ahmad Bin Abfullah Bin Ja’far Al Hamdany, from Abdullah Bin Al Fazal Al Hashimy who said,

‘I heard Al-Sadiq Ja’farasws Bin Muhammadasws saying: ‘For the Master of this Command, occultation is inevitable. During it, every false one would doubt’. So I said to himasws, ‘And why, may I be sacrificed for youasws?’ Heasws said: ‘The matter, it is not Permitted for usasws in uncovering it from you all’. I said, ‘So what is the aspect of the wisdom regarding hisasws occultation?’ Heasws: ‘The aspect of Wisdom regarding hisasws occultation, is the (same) aspect of Wisdom regarding the occultation’s of the onesas who preceded himasws, from the Proofsas of Allahazwj, Elevated is Hisazwj Mention, that the aspect of Wisdom regarding hisasws cannot be uncovered except after its manifestation, just as the aspect of Wisdom was not uncovered when Al-Khizras came and made a hole in the ship, and killed the boy, and straightened the wall, in front of Musaas, until the time of theiras separation.

O Ibn Fazal! This matter, is a matter from the Matters of Allahazwj, and a secret from the Secrets of Allahazwj, and a hidden from the Hidden of Allahazwj. And when we know that Heazwj is the Mighty and Majestic, Wise, we ratify that Heazwj is Wise in all of Hisazwj Deeds, and that its aspects are not Uncovered for us (at the moment)’.14

Abdul Wahid Bin Muhammad Bin Abdous Al Neysabouri Al Ataar narrated to us, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Ali Bin Rayaab, from Zarara who said,

‘I heard Abu Ja’farasws saying: ‘For Al-Qaimasws there is an occultation before hisasws appearance’. I said, ‘And why?’ Heasws said: ‘Heasws would fear’ – and heasws gestured by hisasws hand to hisasws chest’. Zurara said, ‘It means, the murder’.15

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15 Al Illal Al Sharaie – V 1 Ch 179 H 9

Chapter   6

Reason for Allah(azwj) Mighty and Majestic Repelling (the Punishment) from the people of the disobedience

Ahmad Bin Haroun Al Famy narrated to us, from Muhammad Bin Abdullah Ibn Ja’far Al Humeyri, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws that Rasool-Allahsaww said: ‘Whenever Allahazwj Mighty and Majestic Sees the people of a town to have been excessive in their disobedience, and therein are three persons from the Believers, Heazwj Majestic is Hisazwj Majesty, Calls out to them and Sanctifies their names: “O people who are disobedient to Meazwj! Had there not been among you the Believers who are admirers of Myazwj Majesty, utilising Myazwj earth and Myazwj Masjids for their Prayers, and seeking Forgiveness with the wakefulness in fear from Meazwj, Iazwj would have Sent down Myazwj Punishment, then Iazwj would not Care!”16

16 Al Illal Al Sharaie – V 1 Ch 180 H 1

Chapter   7

Reason for the Laws and the Principles of Al Islam

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Hamaad Bin Isa, from Ibrahim Bin Umar, by his chain,

(It has been narrated) raising it to Aliasws Bin Abu Talibasws, that heasws was saying: ‘The best of what the beseeching ones beseech with is the Eman (belief) in Allahazwj and Hisazwj Rasoolsaww, and the Jihaad in the Way of Allahazwj, and the sincere word, for these are the nature; and the complete Prayers for these are the faith, and giving the Zakat, for these are from the Obligations of Allahazwj; and Fasting of (Month) of Ramazan, for it is a shield from Hisazwj Punishment; and Hajj of the House (Kabah), for these are beneficial for the poverty and the cancellation of the sins;

And the maintenance of relationships, for it increases the wealth and is a repellent of the accidents; and charity, for it extinguishes the errors (sins) and extinguishes the Anger of the Lordazwj; and the doing of the good, so it repels the evil death and saves from the humiliation.

Indeed! Speak the truth, for Allahazwj is with the one who speaks the truth, and keep aside from the lies, for the lie keeps aside the faith. Indeed! The truthful is upon verge of salvation and prestige (notability). Indeed! The liars are on the verge of disgrace and destruction. Indeed! And speak goodly to be recognised by it, and known by it in order to become from its people. And fulfill the entrustment to the one who has entrusted it to you, and maintain the relationship with the one who has cut it off from you, and repeat the grace over the one who asks you (beggar)’.17

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abdullah Al Barqy, from Ismail Bin Mahran, from Ahmad Bin Muhammad Bin Jabir,

(It has been narrated) from Syeda Zaynabasws daughter of Aliasws having said: ‘Syeda Fatimaasws said in a speech of hersasws: ‘Allahazwj has Oathed regarding you all and Sent if forward to you all, and it would remain behind over you all – Book of Allahazwj. Get acquainted with its insights and its secrets are about to be unveiled. Its proofs are bright and clear, it is sharpening for the one who hears it, and following it Guides to the Pleasure (of Allahazwj), and accompanying it leads to the salvation. In it are explanations of the radiant Arguments of Allahazwj, and its Prohibitions are Prohibited (forever), and its Merits are the code (of practice), and its sentences are sufficient, and its Permissions are a gift, and its Laws are Written, and its Proofs are obvious.

Thus, it is obligatory to purify from the Polytheism, and the Prayer removes one from the arrogance, and the Zakat increases the sustenance, and the Fasts are an affirmation of the sincerity, and the Hajj is an establishment for the Religion, and the justice is tranquility for the hearts, and the obedience (to Allahazwj) is a system for the nation, and the Imamate saves from the sectarianism, and the Jihad is an honour for Al-Islam, and the patience is an aid over the Recompense to be Obligated, and the enjoining of the good is a corrector for the general public, and righteousness with the patents is a protection from the Anger (of Allahazwj), and maintenance of the relationships is beneficial for the (increasing of the) numbers;

And the punishment saves from the blood-shed, and the fulfilling of the vows makes one prone to Forgiveness, and loyalty with the measurement and the weighing changes the losses (into profits), and keeping away from throwing accusations as the chaste women is a veil from the Curse, and avoidance of the theft is positive for the chastity, and devouring the wealth of the orphans flows from the injustice, and the justice in the judgements brings cordiality among the citizens.

And Allahazwj Mighty and Majestic has Forbidden the Polytheism, purely for the Lordship. Therefore [3:102] Fear Allah with the piety which is due to Him with regards to what Heazwj has Commanded you all with, and stay away from what Heazwj has Forbidden from’.18

Ali Bin Hatim informed me, from Muhammad Bin Aslam, from Abdul Jaleel Al Balaqany, from Al Hasan Bin Musa Al Khashab who said, ‘Abdullah Bin Muhammad Al Alawy, from a man of his family,

Also (It has been narrated) from Syeda Zaynabasws daughter of Aliasws, from Syeda Fatimaasws, similar to it.19

And Ali Bin Hatim has informed me as well, from Muhammad Bin Abu Umeyr, from Muhammad Bin Amara, from Muhammad Bin Ibrahim Al Misry, frmo Haroun Bin Yahya Al Nashab, from Ubeydullah Bin Musa Al Absy, from Ubeydullah Bin Musa Al Amiry, from Hafs Al Ahmar,

Also (It has been narrated) from Zayd son Aliasws, from his aunt Syeda Zaynabasws daughter of Aliasws, from Fatimaasws, similar to it. And some of them have increased the wordings over the others’.20

Ali Bin Ahmad narrated to us, from Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Is’haq Bin Ismail Al Neysabouri who said,

‘The Knowledgeable oneasws wrote to him, meaning Al-Hassanasws Bin Aliasws that, ‘Allahazwj the High, it was by Hisazwj Favour and Hisazwj Mercy that Heazwj Necessitated the Obligations upon you. Heazwj did not Obligate that upon you due to a need of Hisazwj from it, but it was a Mercy from it to you, there being no god except for Himazwj, in order to Differentiate the bad from the good, and in order to Test what is in your chests and in order to Examine what is in your hearts, and that you would be preceding each other to Hisazwj Mercy, and to make your houses in the Paradise to be more preferential.

Thus, Heazwj Authorised the Hajj and the Umrah upon you, and the establishment of the Salat (Prayer), and giving of the Zakat, and the Soam (Fasting), and the Wilayah, and Made doors for you in order to open the doors of the Obligations for you, and the keys to Hisazwj Way. And had it not been for Muhammadsaww and the successorsasws from hissaww sonsasws, you all would have been confused like the animals are, not recognising a single Obligation from the Obligations. And is a town entered into except by its gate?’

So when Allahazwj Favoured upon you by the establishment of the Guardiansasws after your Prophetsaww, Allahazwj Mighty and Majestic Said [5:3] This day I have Perfected for you your Religion and Completed My Favour on you and Chosen for you Islam as a Religion. And Heazwj Necessitated upon you certain rights for Hisazwj Guardiansasws, so Heazwj Commanded you all to fulfill these to themasws in order to Make Permissible for you what was behind your backs from your wives, and your wealth, and your eating, and your drinking, and Made you recognise by that, the Blessings, and the development, and the resources, and Heazwj would Know the ones among you who are obedient to Himazwj with the hidden.

And Allahazwj Blessed and High Said [42:23] Say: I do not ask of you any reward for it but love for my near relatives. Therefore, know that the one who is niggardly, so he has been niggardly against himself, and that Allahazwj is the Self-sufficient, and you all are poor to Himazwj, there being no god except for Himazwj. So do whatever you like afterwards, [9:105] so Allah will See your work and (so will) His Rasool and the Believers; and you shall be brought back to the Knower of the unseen and the scene, then He will inform you of what (you) were doing and the end result is for the pious. And the Praise of for Allahazwj the Lordazwj of the Worlds’.21

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Yahya Bin Ali Al Kufy, from Muhammad Bin Sinan, from Sabah Al Madainy,

(It has been narrated) from Al-Mufazzal Bin Umar that Abu Abdullahasws wrote a letter to him, in which was: ‘Allahazwj the High never Sent a Prophetas at all but to call to the recognition of Allahazwj and there was no obedience to himas with regards to neither enjoining nor forbidding. But rather, Allahazwj Accepts the deeds from the servants with the Obligations which Allahazwj has Obligated upon its Limits along with the recognition of the oneas who calls to Himazwj and obeys himas, prohibits himself from the Prohibitions, its apparent as well as its hidden, and Prays, and Fasts, and performs Hajj, and Umrah, and magnifies the Sanctities of Allahazwj, all of them, and does not leave anything from these, and works with righteousness, all of it, and displays noble manners, all of them, and avoids its evil.

And the one who alleges that he allows for himself the Permissible, and prohibits from himself the Prohibitions without having the recognition of the Prophetsaww, Allahazwj will not Permit for him his Permissible, and will not Prohibit for him his Prohibitions, and that the one who Prays, and gives Zakat, and performs Hajj and Umra, and does all of these without recognition of the oneasws the obedience to whom Allahazwj has Necessitated to him, so he has not done anything from that.

He has not Prayed, and not Fasted, and not given Zakat, and did not perform Hajj, and did not perform Umrah, and did not wash from the impurity (Janaabat), and did not purify himself, and did not Prohibit himself for the Sake of Allahazwj, and there is no Prayer for him, even if he bowed and prostrated, nor is there Zakat for him, nor Hajj. But rather, all of these come to be with the recognition of a manasws whom Allahazwj, over Hisazwj creatures with being obedient to himasws, and Commanded to take from himasws.

So the one who recognised himasws and took from himasws, obeyed Allahazwj, and the one who claims of that, but rather it is only the recognition, and that if he were to recognise it would suffice without being obedient, so he has belief and associated. But rather, it is said that, ‘recognise and do whatever you so like to, from the good deeds’. Thus, that is not Acceptable from you without recognition, so when you have recognise, then act for yourself whatever you so like to, from the obedience, little or more, for it would be Acceptable from you’.22

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassa Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya Ibn Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfatherasws Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came to Rasool-Allahsaww. So their knowledgeable one asked himsaww, ‘Inform me about the interpretation of

‘Glory be to Alahazwj and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’.

So the Prophetsaww said: ‘Allahazwj Mighty and Majestic Knew that the son of Adamas would be belying to Allahazwj Might and Majestic, so Heazwj Said: “Glory be to Allahazwj to disavow from what they are saying.

And as for Hisazwj Words: “The Praise is for Allahazwj”so Heazwj Knew that the servants would not be paying their gratitude for Hisazwj Bounties, so Heazwj Praised Himselfazwj before the servants Praised Himazwj, and it is the first Speech. Had it not been for that, Allahazwj would not have Endowed anyone with Hisazwj Bounties’.

And Hisazwj Words: “There is no god except for Allahazwj”– Meaning the Oneness – Heazwj does not Accept the deeds except by it, and it is the Pious Word by which Allahazwj would be Increase the weight of the Scales on the Day of Judgement.

And as for Hisazwj Words: “Allahazwj is the Greatest” so it is the Elevated Speech and to most Beloved to Allahazwj Mighty and Majestic, Meaning that there is nothing Greater than Himazwj, and the Prayer is not correct except by it, due to its Prestige to Allahazwj Mighty and Majestic, and it is the most Revered and Prestigious of the Names’.

The Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww! So what is the Recompense of its sayer?’ Hesaww said: ‘When the servant’ Glory to You O Allah!, everything which is underneath the Throne Glorifies with him, and its speaker is Given ten of its like.

And when he says, ‘The Praise is for Allahazwj Allahazwj Favours upon him the bounties of the world attaching these with the Bounties of the Hereafter, and it is the Word which would be spoken by the people of the Paradise when they enter it. And the speech is cut-off in the world except for ‘The Praise is for Allahazwj, and these are the Words of the High [10:10] Their call in it shall be: Glory to You O Allah! And their greeting in it shall be: Peace; and the last of their calls shall be: The Praise is for Allah, the Lord of the Worlds.

And as for his words, ‘There is no god except for Allahazwj’, so its value is the Paradise, and these are the Words of Allahazwj the High [55:60] Is the Recompense of goodness except for the goodness?’

Hesaww said: ‘Is the Recompense of the one who says, ‘There is no god except for Allahazwj, anything but the Paradise?’ So the Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww’.23

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19 Al Illal Al Sharaie – V 1 Ch 182 H 3

20 Al Illal Al Sharaie – V 1 Ch 182 H 4

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23 Al Illal Al Sharaie – V 1 Ch 182 H 8

Chapter   8

Reason for the faeces and its stinking

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, said, ‘I asked himasws about the faeces, so heasws said: ‘It is for belittling the son of Adamas, perhaps he would be arrogant, and he is carrying his faeces along with him’.24

24 Al Illal Al Sharaie – V 1 Ch 183 H 1

Chapter   9

Reason for the human being looking below him at the time of defecation

Muhammad Bin Al Hassan narrated to us, from Ahmad Bin Idrees, from Muhammad Ibn Ahmad Bin Yahya, from Ibrahim Bin Hashim, from Abu Ja’far, from Dawood Al Jamal, from Al Ays Ibn Abu Muhayna who said,

‘I witnessed Abu Abdullahasws, and Amro Bin Umeyd asked himasws, so he said, ‘What is the matter that when the man want to fulfill a need, so he looks below him (to see) what is coming out from him?’ So heasws said: ‘There is no one who wants to do that except that Allahazwj Mighty and Majestic Allocates an Angel with him who seizes him by his neck to make him see what is coming out from him, is it (from) Permissible or Prohibited (means)?’25

My father said, ‘Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Muhammad Bin Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘Amir Al-Momineenasws said: ‘Iasws wonder at the son of Adamas, his beginning is a seed, and his end is a carcass, and he is standing in between these two, and he is a container of faeces, then he is being arrogant’.26

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Al Mufazzal Bin Umar,

Abu Abdullahasws has said: ‘A heated discussion occurred in between Salmanas and a man. So he said, ‘Who are youas, and what are youas?’ So Salmanas said: ‘As for myas beginning and your beginning, so it is a seed, and as for myas ending and your ending, so it is a stinking carcass. So when it will be the Day of Judgement and the Scales are set up, so the one whose Scale is light, so he would ignoble (dishonourable), and the one whose Scale is heavy, so he would be benevolent’.27

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Salih Ibn Al Sindy, from Ja’far Bin Basheer, from Salih Al Haza’a, from Abu Asama who said,

‘I was in the presence of Abu Abdullahasws, so a man from Al-Mugheira asked himasws about something from the Sunnahs. So heasws said: ‘There is none from the things (without a Sunnah). The one who recognises it (does so) and the one who denies it, denies it’. He said, ‘So what is the Sunnah with regards to entering the toilet?’ Heasws said: ‘Mention Allahazwj and seek Refuge from the Satanla. And when you are free, say, ‘The Praise is for Allahazwj over what has come out from me, from the harmful, with such ease and good health’.

The man said, ‘So the human being who tends to be in that situation is not patient until he looks at what is coming out from him’. So heasws said: ‘There is no human in the earth except that with him are two Angels Allocated with him. So when he was in that situation, they turn his neck, then they both said, ‘O son of Adamas! Look at what you were toiling for in the world and what it has become’.28

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Chapter   10

The reason due to which it is dislike to prolong the sitting upon the defecation

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Fazal Bin Aamir, from Musa Bin Al Qasim Al Balkhy, from the one who mentioned it, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Prolonged sitting upon the defecation inherits the haemorrhoids’.29

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Chapter   11

The reason due to which it is disliked for the water to be poured (by another) for the ablution

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Is’haq Ibrahim Bin Is’hhaq, from Abdullah Bin Hamaad, from Ibrahim Bin Abdul Hameed, from Shahaab Bin Abd Rabih,

Abu Abdullahasws has said: ‘Whenever Amir Al-Momineenasws performed ablution, never called anyone to pour the water for himasws. Heasws said: ‘Iasws do not like anyone to associate in myasws Prayer’.30

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Chapter   12

The reason due to which the ablution was Made (to be performed)

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Ibn Isa, from Hareyz Bin Abdullah, from Zarara and Muhammad Bin Muslim,

Abu Ja’farasws has said: ‘But rather, the ablution is a Limit from the Limits of Allahazwj, in order to Allahazwj to Determine who obeys Himazwj and who disobeys Himazwj, and that the Believer, nothing defiles him. But rather, (a little water) is sufficient for him, like the oil’.31

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘The one who exceeds in the ablution is like the one who was deficient in it’.32

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Chapter   13

The reason due to which the wiping (Masa’h) came to be for part of the head and part of the two feet

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad, from Hareyz, from Zarara who said,

‘I said to Abu Abdullahasws, ‘Will youasws inform me, from where youasws know and said that the wiping (Al-Masaah) is for part of the head and part of the two feet?’ So heasws smiled and said: ‘O Zarara! Rasool-Allahsaww said it, and the Book came down from Allahazwj, because Allahazwj Mighty and Majestic is Saying: “[5:6] wash your faces, and so we understand that the face, the whole of it is to be washed.

Then Heazwj Said and your hands as far as the elbows. Then Heazwj Detailed between the two Speeches, so Heazwj Said , and wipe your heads, so we understand where Heazwj Said your heads, that the wiping is for part of the head, due to the placing of the (letter) ‘Ba’. Then Heazwj Linked the two feet with the head just as Heazwj Linked the two hands with the face, so Heazwj Said and your feet to the ankles, so we understand where Heazwj Linked it with the wiping upon parts of it.

Then Rasool-Allahsaww interpreted that to the people, so they wasted its. Then Hesaww Said and you cannot find water, betake yourselves to pure earth and wipe your faces. So when Heazwj Replaced from the one who could not find the water, and Affirmed in the place of washing, with the wiping, because Heazwj Said wipe your faces. Then Heazwj Linked by it and your hands’.

Then heasws said from it: ‘What it Means by that is the Tayammum – because it is known that, that would not flow upon the face, because the earth would attach itself to parts of the palm and not attach to (other) parts of it’. Then Heazwj Said Allah does not desire to put on you any difficulty in the Religion. And the difficulty, it is the hardship’.33

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Chapter   14

The reason due to which ablution is on four parts besides others

Muhammad Bin Musa Bin Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah asws, from his father, from Fazalat, from Al Hassan Bin Abu A’la,

Abu Abdullahasws has said: ‘A number of Jews came over to Rasool-Allahsaww, so they asked himsaww certain questions. So among what they asked was, ‘Inform us, O Muhammadsaww! For which reason are these four parts to be washed during ablution, and these are the cleanest of the places in the body?’ So the Prophetsaww said: ‘When Satanla suggested to Adamas, heas approached the tree and looked towards it, the water of hisas face went. Then heas stood to walk towards it, and it was the first step taken to the error. Then heas took it by hisas hands from what was upon it, so heas ate it and the ornaments and the robes flew away from hisas body. So Adamas placed hisas hands upon hisas head and wept.

So when Allahazwj Turned to himas (with Mercy), Heazwj Obligated upon himas and hisas offspring, washing of these four parts. And Heazwj Commanded himas with the washing of hisas face for having looked at the tree, and Commanded himas to wash the two hands up to the two elbows for having taken from it, and Commanded himas with the wiping of the head for having placed hisas hands upon the top of hisas head, and Commanded himas with the wiping of the two feet for having walked by these two towards the error’.34

Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan who said,

‘Abu Al-Hassan Al-Rezaasws wrote to him in a reply to his letter that: ‘The reason due to which ablution came to be the washing of the face, and the two arms, and the wiping of the head and the two feet, for he stands in front of Allahazwj the High, and faces towards Himazwj with his apparent body parts and meets by these the two Honourable Recorders (Angels). So he washes the face for the Prostration and the submission; and the washing of the two hands for turning these two (away from the world), and wishing by these (to Allahazwj, and beseeching; and the wiping of the head and the two feet is because these two are apparent uncovered facing by these two in all situations, and there isn’t the submission and beseeching what is in the face and the two hands’.35

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Chapter   15

The reason due to which it is abhorrent to utilize the water which the sun has warmed up

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Darast, from Ibrahim Bin Abdul Hameed,

Abu Al-Hassanasws has said: ‘Rasool-Allahsaww came over to Ayesha and she had placed it to be warmed up in the sun. So hesaww said: ‘O Humeyra! What is this?’ She said, ‘I washed my head and my body’. Hesaww said: ‘Do not repeat it, for it inherits the vitiligo’.36

Muhammad Bin Al Hassan Bin Ahmad Bin Al-Waleed narrated to us, from Muhammad Bin Al Hassan Al-Saffar, from Ibrahim Bin Hashim, from Al-Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Ibn Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The water which has been warmed up by the sun, do not perform ablution with it, neither bathe with it, nor knead (dough) with it, for it inherits the vitiligo’.37

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Chapter   16

The reason due to which it is Obligatory to bathe from the (sexual) impurity, and it is not Obligatory (to bathe) from the urination and defecation’.

Muhammad Bin Majaylawiya narrated to us, from his uncle, from Muhammad Bin Ali Al Kufy, from Muhammad Ibn Sinan that,

‘Al-Rezaasws wrote to him with regards to what he had written to himasws, in answer to his question, ‘The reason for the bathing (major ablution) for the cleanliness, and the human being purifies himself from what has hit him upon his body part, to clean the rest of the body is because the sexual impurity comes out from the whole of his body. Therefore, it is due to that it is Obligatory upon him.

And the reasoning for the lightening with regards to the urine and the fasces is because it is more frequent and persistent (in its occurrence) than the sexual impurity. Thus (Allahazwj) is Pleased with regards to it by the ablution, due to its frequency, and it would be difficult, and it comes without intention from him nor any desire for it, while the sexual impurity does not happen except by the (seeking of the) pleasures and the compelling upon their own selves’.38

Muhammad Bin Ali Majaylawiya, from his uncle, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Hassan Al Barqy, from Abdullah Bin Jabala, from Muawiya Bin Amaar Bin Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfatherasws Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came to Rasool-Allahsaww, so their scholar asked himsaww certain questions. So among what he asked was that he said, ‘For which reason did Allahazwj Command with the washing from the sexual impurities, and did not Commanded it, from the defecation and the urine?’ So Rsaool-Allahsaww said: ‘When Adamas ate from the tree, that was borne on hisas veins, and hisas hair, and hisas skin. So when the man copulates with his wife, the water comes out from every vein and hair in his body. Therefore, Allahazwj Mighty and Majestic Obligated upon hisas offspring, the washing from the sexual impurities up to the Day of Judgement. And the urine comes out from the remnants of the drinks which the human being drinks, and the fasces comes out from the remnants of the food which the human being eats, thus Heazwj Obligated the ablution with regards to that’. The Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww!’39

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Chapter   17

The reason due to which the ablution is Obligatory from what comes out (from the body) and is not Obligatory from what enters (the body i.e. food & drink)

My father and Muhammad Bin Al Hammas Bin Ahmad Bin Al Waleed both narrated to us, from Muhammad Bin Yahya Al Ataar, from Al Husayn Bin Al Hassan Bin Aban, from Muhammad Bin Awrama, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty and Abdul Rahman Bin Abu Najran, from Masny Al Hanaat, from Mansour Bin Hazim, from Saeed Bin Ahmad, from Ibn Abbas who said,

‘Rasool-Allahsaww said: ‘Perform ablution due to what comes out (from your bodies, and do not perform ablution from what enters (food and drink), for the good enters and the bad comes out’.40

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Chapter   18

Reason for the ablution before the food and after it

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Al Qasim Bin Muhammad and others, from Safwan Bin Mahran Al Jamaal, from Abu Numeyra who said,

‘Abu Abdullahasws said: ‘The (performing of) the ablution before the food and after it both do away the poverty’. I said, ‘They both (ablutions) do away with the poverty?’ Heasws said: ‘They both (ablutions) do away with the poverty’.41

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Chapter   19

The reason due to which the washing from the immersion is for the outside of the mouth besides the inside of it

My father narrated to us, from Ali Bin Musa Bin Ja’far Ibn Abu Ja’far Al Kameydani, from Ahmad Bin Muhammad Bin Isa, from Abdul Aziz,

Al-Rezaasws has said: ‘But rather, washing by the immersion is for outside of the mouth. As for the inside of the mouth, so the immersion would not be accepted’.42

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Chapter   20

The reason for the Prohibition of urinating in the clean water

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad, from Al Halby,

Abu Abdullahasws has said: ‘Neither drink whilst you are standing, nor walk around a grave, nor urinate in clean water. So the one who does that, and is hit by something, so he should not blame anyone except for himself, and the one who does something from that, would not (be able to) separate (cured) from it except what Allahazwj so Desires’.43

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Chapter   21

The reason due to which it is not allowed to speak upon defecation

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al Nakhai’e, from his uncle Al Husayn Bin Yazeed Al Nowfaly, from Ali Bin Salim, from his father, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Do not speak whilst being upon the defecation, for the one who speaks whilst being upon the defecation, the need would not be fulfilled for him’.44

Al Husayn Bin Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Ibrahim Bin Hashim and someone else, from Safwan Ibn Yahya,

Abu Al-Hassan Al-Rezaasws has said: ‘Rasool-Allahsaww forbade the man to answer anyone or speak to him whilst he was upon the defecation, until he was free from it’.45

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45 Al Illal Al Sharaie – V 1 Ch 201 H 2

Chapter   22

The reason due to which it is allowed for the defecator to be saying just as what the Muezzin is saying, and mention Allah(azwj) Mighty and Majestic, whilst being on defecation

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al Nakhaie, from his uncle Al Husayn Bin Yazeed Al Nowfaly, from Ali Bin Salim, from his father, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When you hear the Azan (Call to Prayer) and you are upon the defecation, so say the like of what the Muezzin (Caller to Prayer) is saying, and do not leave the mention of Allahazwj Mighty and Majestic during that situation, because the mention of Allahazwj is good upon every situation’.

The heasws said: ‘When Musaas Bin Imranas whispered to Allahazwj, Musaas said: ‘O Lordazwj! Are Youazwj remote from meas so that Ias call upon Youazwj, or are Youazwj nearby so that Ias should whisper to Youazwj?’ So Allahazwj Mighty and Majestic Revealed unto himas: “O Musaas! Iazwj am a ‘Jalyes’ (one who is with someone) of the one who mentioned Meazwj”. So Musaas said: ‘O Lordazwj! Shall Ias mention Youazwj in every situation of mineas?’ So Heazwj Said: “O Musaas! Mention Meazwj upon every situation”.46

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,

‘Heasws said to me: ‘O Ibn Muslim! Do not leave the mention of Allahazwj Mighty and Majestic upon every situation. So, even if you were to hear the caller calling out with the Azan, and you are upon the defecation, so mention Allahazwj Mighty and Majestic and say just like what he is saying’.47

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Ibn Abu Umeyr, from Umeyr Bin Azina, from Zarara who said,

‘I said to Abu Ja’farasws, ‘What should I be saying when I hear the Azan?’ Heasws said: ‘Mention Allahazwj along with each mention of the mentioner’.48

Muhammad Bin Ahmad Al Sanany narrated to us, from Hamza Bin Al Qasim Al Alawy, from Ja’far Bin Malik Al Kufy, from Ja’far Bin Suleyman Al Marouzy, from Suleyman Bin Maqbal Al Madainy who said,

‘I said to Abu Al-Hassan Musaasws Bin Ja’farasws, ‘For which reason is it recommended for the human being, when he hears the Azan that he should be saying just as what the Muezzin is saying, even if he was upon the urination and the defecation?’ Heasws said: ‘That increases the sustenance’.49

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47 Al Illal Al Sharaie – V 1 Ch 202 H 2

48 Al Illal Al Sharaie – V 1 Ch 202 H 3

49 Al Illal Al Sharaie – V 1 Ch 202 H 4

Chapter   23

Reason for the Obligation of the washing on the day of Friday

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Ali Bin Ma’bad, from Al Husayn Bin Khalid Al Sayrafi who said,

‘I asked Abu Al Hassanasws the First, ‘How did the washing on the day of Friday become Obligatory?’ So heasws said: ‘Allahazwj Blessed and High Completed the Obligatory Prayer with the Optional Prayer, and Completed the Obligatory Fast with the Optional Fast, and Completed the Obligatory ablution with the washing on the day of the Friday, in what was from that, from mistakes, or deficiencies, or forgetfulness’.50

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad Al Ansary, from Sabah Al Mazny, from Al Haris, from Al Asbagh Bin Nabata who said,

‘Whenever Aliasws intended to embrace the man, heasws would be saying to him: ‘Are you frustrated from leaving the washing on the day of Friday, for it does not cease to purify until the next Friday’.51

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle, from Muhammad Bin Ali Al Kufy, from Muhammad Ibn Sinan that,

‘Al-Rezaasws wrote to him in answer to what he had written asking himasws about the reason for the washing for the two Eids, and the Friday, and other than that from the washings. (Heasws wrote): ‘So that (it would be known from it) the reverence placed by the servant to his Lordazwj, and is facing the Benevolent, the Majestic, and is seeking the Forgiveness for his sins; and the day of Eid would become well known for them, in which they would be gathering for the Mentioning of Allahazwj. Therefore, Heazwj Made the washing in it as a reverence for that day, and Gave it the preference over the rest of the days, and that they would be (Praying the) optional Prayers and worshipping more; and that would become a purification for a person, from a Friday to a Friday’.52

50 Al Illal Al Sharaie – V 1 Ch 203 H 1

51 Al Illal Al Sharaie – V 1 Ch 203 H 2

52 Al Illal Al Sharaie – V 1 Ch 203 H 4

Chapter   24

The reason due to which an allowance has been given for the women, during travel, for leaving of the washing on the day of Friday

My father said, Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad Bin Yahya, raising it, said,

‘Heasws said: ‘The washing on the day of Friday is Obligatory upon the men and the women, (even) during the travel and the hazards, except that it has been allowed for the women (not to wash) during the travel, due to (if there is) the scarcity of the water’.53

53 Al Illal Al Sharaie – V 1 Ch 204 H 1

Chapter   25

The reason due to which the people used to clean themselves (after defecation) with three stones, and the reason due to which they came to be cleaning themselves with the water

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Abdullah Al Husayn, from Abdul Rahman Bin Hashim Al Bajaly, from Abu Khadeeja,

Abu Abdullahasws has said: ‘The people used to clean themselves (after defecation) by three stones, because they were eating dates, and they used to defecate like the camels. So a man from the Helpers ate the locust, so his excretion was soft, and he cleaned himself with the water. So the Prophetsaww sent for him’.

Heasws said: ‘So the man came over, and he was fearing, thinking that a Revelation might have come down regarding him which was bad for him, with regards to cleaning with the water. So hesaww said: ‘Do you know of anything in this day of yours?’ So he said, ‘Yes, O Rasool-Allahsaww! By Allahazwj! I would not have washed myself with the water except that I ate such food, so my inside was soft. Thus nothing from the stones was appropriate for me, therefore I washed myself with the water’. So Rasool-Allahsaww said: ‘Congratulations to you, for Allahazwj the High has Revealed a Verse with regards to you, so receive good news that [2:222] surely Allah Loves the repentant, and He Loves those who purify themselves’. He was first one who did this (cleaning with the water), and the first of the repentants, and the purifiers (with the water)’.54

My father said, ‘Abdullah Bin Ja’far Al Humeyri, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said to one of hissaww wives: ‘Pass by the wives of the Believers and tell them to clean themselves with the water, for it is a purifier for the surrounding areas, and it does away with the haemorrhoids’.55

54 Al Illal Al Sharaie – V 1 Ch 205 H 1

55 Al Illal Al Sharaie – V 1 Ch 205 H 2

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Table of Contents

Title

Chapter 1 - The reason due to which it was said with the pausing over Musa Bin Ja’far(asws)

Chapter 2 - The reason due to which Ali Bin Musa Al-Reza was named as ‘Al-Reza’ (The Satisfaction)

Chapter 3 - The reason due to which Al-Reza(asws) accepted the mandate of the reign from Al-Mamoun

Chapter 4 - Reason for Al-Mamoun murdering Al-Reza(asws) by the poison

Chapter 5 - Reason for the occultation

Chapter 6 - Reason for Allah(azwj) Mighty and Majestic Repelling (the Punishment) from the people of the disobedience

Chapter 7 - Reason for the Laws and the Principles of Al Islam

Chapter 8 - Reason for the faeces and its stinking

Chapter 9 - Reason for the human being looking below him at the time of defecation

Chapter 10 - The reason due to which it is dislike to prolong the sitting upon the defecation

Chapter 11 - The reason due to which it is disliked for the water to be poured (by another) for the ablution

Chapter 12 - The reason due to which the ablution was Made (to be performed)

Chapter 13 - The reason due to which the wiping (Masa’h) came to be for part of the head and part of the two feet

Chapter 14 - The reason due to which ablution is on four parts besides others

Chapter 15 - The reason due to which it is abhorrent to utilize the water which the sun has warmed up

Chapter 16 - The reason due to which it is Obligatory to bathe from the (sexual) impurity, and it is not Obligatory (to bathe) from the urination and defecation’.

Chapter 17 - The reason due to which the ablution is Obligatory from what comes out (from the body) and is not Obligatory from what enters (the body i.e. food & drink)

Chapter 18 - Reason for the ablution before the food and after it

Chapter 19 - The reason due to which the washing from the immersion is for the outside of the mouth besides the inside of it

Chapter 20 - The reason for the Prohibition of urinating in the clean water

Chapter 21 - The reason due to which it is not allowed to speak upon defecation

Chapter 22 - The reason due to which it is allowed for the defecator to be saying just as what the Muezzin is saying, and mention Allah(azwj) Mighty and Majestic, whilst being on defecation

Chapter 23 - Reason for the Obligation of the washing on the day of Friday

Chapter 24 - The reason due to which an allowance has been given for the women, during travel, for leaving of the washing on the day of Friday

Chapter 25 - The reason due to which the people used to clean themselves (after defecation) with three stones, and the reason due to which they came to be cleaning themselves with the water