On Al Reza words on the reason of various things: Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ibrahim ibn Hashem quoted on the authority of his father that Abdul Salam ibn Salih al-Harawi told Al-Reza (s), “O son of God’s Prophet! Why did the Honorable the Exalted God immerse all the dry land in water at the time of Noah and drown all the innocent people and children there?” The Prophet (s) replied, “There were no children among them since the Honorable the Exalted God had made all the men and the women of the people of Noah sterile from forty years ago.

Thus their generation was cut off and they were all drowned with no children among them. The Honorable the Exalted God will not punish the innocent for the sins of the sinners. However, some of Noah’s people that had remained were drowned for denying the Prophethood of Noah before God. Others were drowned because they were in agreement with the denial of the ones who denied, since if someone does not do something but agrees with it, it is like one who has actually done that.”

32-3 (The author of the book narrated) my father – may God be pleased with him – narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa that Al-Hassan ibn Ali al-Washsha’ said that he had heard Al-Reza (s) say, “My father (s) narrated that Abu Abdullah (s) said that the Honorable the Exalted God told Noah, ‘…O Noah! He is not of thy family…’ [99] The reason for this was that Noah’s son was opposed to Noah. God considered those who followed Noah (s) to be of his family.” Al-Washsha’ said that the Imam (s) asked him, “How is this verse about Noah’s son recited?” Al-Washsha’ answered, “The people recite it in two different ways one form of which implies that he was not Noah’s son.” The Imam (s) said, “No, they are liars. He was Noah’s son. However, the Honorable the Exalted God denounced him from being Noah’s son due to his opposition to Noah’s religion.”

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32-4 Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Abil Hassan Al-Reza (s) that he (s) heard his father (s) say, “The Honorable the Exalted God chose Abraham (s) as His friend since he never turned down any needy person without fulfilling his need, and never asked anyone but God for the fulfillment of his own needs.”

32-5 Al-Mudhaffar ibn Ja`far Al-Mudhaffar Al-Alawi As-Samarqandi – may God be pleased with him – narrated that Ja`far ibn Muhammad ibn Mas’ood quoted on the authority of his father, on the authority of Ahmad ibn Abdullah al-Alawi al-Umari, on the authority of Isma’il ibn Humam, “Al-Reza (s) said the following regarding the Honorable the Exalted God’s words, ‘They said, If he steals, there was a brother of his who did steal before (him). But these things did Joseph keep locked in his heart, revealing not the secrets to them….’ [100] The Prophet Isaac (s) had a belt which he (s) had inherited from the great Prophets. That belt and Yusuf (Joseph) were both with Joseph’s aunt. She really liked Joseph. Jacob (s) sent her a message to return the child the following day. She told Jacob’s messenger, ‘Return and tell him to let me keep the boy with me for tonight. I will return him tomorrow.’ When the morning arrived, she undressed him, put the belt on him and then put his shirt on him and sent him to his father. When Joseph (s) left, she started to look for the belt saying that it had been stolen. They found it on Joseph and it was a custom then that if the theft of someone was proved at that time they would give the thief to the owner of the stolen property to be his/her slave.”

32-6 Al-Mudhaffar ibn Ja`far ibn Mudhaffar al-Alawi narrated that Ja`far ibn Muhammad ibn Mas’ood quoted on the authority of his father, on the authority of Ubaydillah ibn Muhammad ibn Khalid, on the authority of Al-Hassan ibn Ali al-Washsha’, “I heard Ali ibn Musa Al-Reza (s) say, ‘During the rule of the Children of Israel, if someone stole something, he would become the slave of the owner of that stolen property. Joseph (s) was with his aunt when he was small. She really liked him. The Prophet Isaac (s) had a belt which he (s) had put on Jacob (s). That belt was with Isaac’s daughter (Joseph’s aunt). Jacob (s) asked her to return Joseph (s). She got sad about this and sent him a message that she would return the

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child later. When she wanted to send him back, she undressed him, put the belt on him and then put his shirt on him and sent him to his father. When Joseph (s) reached Jacob, she arrived there also claiming that the belt had been lost. They searched Joseph’s body and found the belt on him. That was why when Joseph (s) found the drinking cup in his brother’s saddle-bag which he himself had hidden there, his brothers said, ‘…If he steals, there was a brother of his who did steal before (him).’ [101] Then Joseph (s) asked them, ‘What is the punishment of the one in whose saddle-bag the drinking cup is found?’ They said, ‘The penalty should be that he in whose saddle-bag it is found, should be held (as bondman) to atone for the (crime)…’ as it is our tradition. Then ‘So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother`s baggage…’ [102] That is why Joseph’s brothers said, ‘If he steals, there was a brother of his who did steal before (him).’ did Joseph keep locked in his heart, revealing not the secrets to them.’” [104]

32-7 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar – may God be pleased with him – narrated that Ali ibn Muhammad ibn Qutayba quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Ibrahim ibn Muhammad al-Hamadani who asked Abil Hassan Ali ibn Musa Al-Reza (s), ‘Why did the Honorable the Exalted God drown Pharaoh, even though he believed in Him and confessed to His Unity?’ The Imam (s) replied, ‘That was because he believed only when he saw the punishment, and believing when you see the punishment is not acceptable. This has been the Sublime God’s decree in the past and it will be so for the future as the Honorable the Exalted God said, ‘But when they saw Our Punishment, they said, We believe in God – the one God – and we reject the partners we used to join with Him.’ But their professing the Faith when they (actually) saw Our Punishment was not going to profit them. (Such has been) God`s Way of dealing with His Servants (from the most ancient times). And even thus did the Rejecters of God perish (utterly)! [105]’ And the Honorable the Exalted God has also said, ‘…the day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then; if he believed not before nor earned righteousness through its faith. Say: Wait ye: we too are waiting. When Pharaoh was about to drown ‘…he said, I believe that

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there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to God in Islam).’ [107] It was said to him, ‘Ah now! But a little while before, wast thou in rebellion! And thou didst mischief (and violence)! This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!’ [108] Pharaoh was armed to the teeth wearing iron armor. When he was drowned, God threw him up on a high piece of land so that he would be a sign for the people who came later. They could see him on the high land with all his heavy iron weapons. Iron is heavy and it will naturally submerge. That is why this in itself was a sign. Another reason that the Honorable the Exalted God drowned Pharaoh was that he sought help from Moses when he realized that he was going to be drowned, and he did not seek God’s help. Then the Honorable the Exalted God revealed to Moses (s), ‘O Moses! You did not help Pharaoh since you had not created him. Had he asked Me for help, I would have saved him.’”

32-8 Abdullah ibn Muhammad ibn Abdul Wahab al-Qurashi narrated that Mansoor ibn Abdullah al-Isbahani al-Sufi quoted on the authority of Ali ibn Mehrayat al-Qazvini, on the authority of Dawood ibn Soleiman al-Qadhi, “I heard Ali ibn Musa Al-Reza (s) narrate the following on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s) regarding the Honorable the Exalted God’s words, ‘So he smiled, amused at her speech….’ [109] God was referring to the ant’s words when it said, ‘O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it.’ [110] The wind that was blowing in the air brought the ant’s voice to Solomon. Solomon stopped and called in that ant and asked it, ‘Don’t you know that I am God’s Prophet and I will not oppress anyone?’ The ant said, ‘Yes.’ Solomon (s) said, ‘Then why did you make them afraid of me oppressing them?’ The ant said, ‘I feared that they might see Your Majesty and get so attracted to you that they forget the Sublime God’s remembrance.’ Then the ant asked, ‘Is your rank higher or that of your father David?’ Solomon (s) said, ‘My father David!’ The ant said, ‘However, your name has one more letter than your father’s name David[111]. Doesn’t it?’ Solomon said, ‘I have no knowledge of this.’ The ant said, ‘No. Your father David’s name was actually ‘Davi jorha (meaning that David heals). Then he was called David. I hope you can

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reach the rank of your father.’ Then the ant added, ‘Do you know why God did not make things other than the wind subservient to you in His Kingdom?’ Solomon said, ‘I do not know.’ The ant said, ‘The Honorable the Exalted God wanted to teach you that if He had made everything else subservient to you, they would also end as fast as the wind does, and you would lose them as fast as the wind.’ Solomon (s) laughed at this.”[112]

32-9 (The author of the book narrated) my father – may God be pleased with him – narrated that Sa’d ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Ali ibn Ahmad ibn Ashyam, on the authority of Soleiman al-Ja’fari that Abil Hassan Al-Reza (s) told him, ‘Do you know why Ishmael was called strictly true?’[113] He said, ‘No.’ Imam Al-Reza (s) said, ‘It was because he made an appointment with someone and waited for him to come for one year.’

32-10 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani – may God be pleased with him – narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, ‘I asked Abil Hassan Al-Reza (s): Why were the disciples (of Jesus) called the Hawariyoon? He (s) said, ‘They were called the Hawariyoon by the people since they used to wash clothes. They cleansed the filth and dirt from clothes. Another reason is that the word Hawariyoon is derived from the word Hawar (bread) that is a form of bread made with sieved flour. We call them this because they cleansed themselves and others by means of the advice they gave.’ Ali ibn Al-Hassan ibn Ali ibn Fadhdhal asked, ‘Why were the Christians called the Nasara. The Imam (s) said, ‘Since they came from a town called Nasereh that was one of the towns in Syria. After Mary (s) and Jesus (s) returned from Egypt, they settled down there.’”

32-11 (The author of the book narrated) my father – may God be pleased with him – narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Abi Abdillah, on the authority of someone else, on the authority of Abi Tahir ibn Abi Hamza that Abil Hassan Al-Reza (s) said, “There are four kinds of temperaments. One is phlegm that is a stubborn enemy. Then there is blood which is like Ethiopian servants who often kill their masters. The third one is the wind which is a king who puts up with his people and treats them gently. The last one is ‘Safra which is like the Earthquake which will make everything on the Earth tremble when it occurs.’”

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32-12 Ja’far ibn Muhammad ibn Masroor – may God be pleased with him – narrated that Al-Hussein ibn Muhammad ibn Aamir quoted on the authority of Abu Abdullah al-Sayyari, on the authority of Abi Yaqoob ibn al-Baghdadi that Ibn al-Sikkit asked Abil Hassan Al-Reza (s), “Why did the Honorable the Exalted God send Moses (s) with the miracles of the rod (turning into a serpent), a white hand[114], the means of magic and sent Jesus (s) with the miracles of medicine, but sent Muhammad (s) with speech and eloquence. Abul Hassan Al-Reza (s) told him, “Indeed magic was popular when the Blessed the Sublime God appointed Moses (s). That is why he was given the miracle of negating the effect of magic by the Honorable the Exalted God, which the people did not possess. There was none like it within their powers. Therefore, he nullified their magic and proved his rightfulness to them. The Blessed the Sublime God appointed Jesus (s) at a time when untreatable illnesses existed and the people needed medicine and a doctor. Therefore he gave them what they did not have the like of from the Honorable the Exalted God with which he (Jesus (s)) brought their dead back to life, gave sight to those born blind, and treated those suffering from elephantiasis and leprosy[115], all with God’s permission and thereby proving his rightfulness to them. And the Blessed the Sublime God appointed Muhammad (s) at a time when eloquent speech was common. I think he also added in poetry. Therefore he used the Honorable the Exalted God’s Book with its wise sayings, decrees, disproof of the claims of the atheists, and the proof of his own claims and perfected his proof for them.” Ibn al-Sikkit said, ‘I swear by God that I have never seen anyone like you in these times. Tell me, who is the Proof of God for the creatures today.’ Imam Al-Reza (s) said, “It is the intellect which can recognize him who tells the truth about God, acknowledges Him, and recognizes and denounces one who lies about God.” Then Ibn al-Sikkit said, ‘I swear by God that this is the correct answer.’”

32-13 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani – may God be pleased with him – narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi al-Hamdani quoted on the authority of Ali ibn Al-Hassan ibn Fadhdhal, on the authority of his father that Abil Hassan Al-Reza (s) said, “Why were the Best Messengers called the ‘Ulul-Azm?”116] The Imam (s) answered, ‘They were called the ‘Ulu-Azm since they had laws and regulations. The Prophets that came after Noah (s) all followed the

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laws of Noah (s), and followed him. The Prophets (s) that came after Noah all followed his Book until Abraham (s) came. The Prophets (s) that came after Abraham (s) all followed Abraham’s laws. The laws and the ways of Abraham were followed by all the Prophets that came after Abraham (s) until Moses (s). Then after Moses (s), the Prophets followed his laws and ways and adhered to his Book until the time of Jesus (s). All the Prophets at the time of Jesus (s) and after him followed his laws and ways and adhered to his Book until the time of our Prophet Muhammad (s). Therefore, these five Prophets are the ‘Ulul-Azm and are the best of the Prophets and Messengers. The laws of Muhammad (s) will not be voided until the Resurrection Day. No Prophet will ever come after him until the Resurrection Day. It is in*****bent to kill whoever claims Prophethood after him (s) or brings a book after the Qur’an for anyone who hears his claim.’”

32-14 Al-Mudhaffar ibn Ja`far Al-Mudhaffar al-Alawi As-Samarqandi narrated that Ja`far ibn Muhammad ibn Mas’ood quoted on the authority of his father – Abil Nasr Muhammad ibn Masood al-Ayyashi, on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Muhammad ibn al-Waleed, on the authority of Al-Abbas ibn Hilal, on the authority of Ali ibn Musa Al-Reza (s), on the authority of his father Musa (s), on the authority of his father Ja’far (s), on the authority of his father Muhammad (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “There are five things which I will not quit doing until I die: eating food, sitting on the ground along with the slaves, riding animals using a saddle, milking goats using my own hands, wearing rough clothes and greeting children. These will become traditions after me.”

32-15 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani – may God be pleased with him – narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Abil Hassan Al-Reza (s), ‘Why did the people quit making pledges of allegiance to the Commander of the Faithful (s) and were attracted to other people, even though they knew the Commander of the Faithful (s) was superior and they knew his rank in the presence of the Prophet of God (s)?’ He (s) replied, ‘They quit making pledges of allegiance to the Commander of the Faithful (s) and were attracted to other people, even though they knew he was

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superior and they knew his rank in the presence of the Prophet of God (s), since the Commander of the Faithful (s) had killed many of their fathers, uncles, and other relatives who were the enemies of God’s Prophet (s). That is why they disliked him in their hearts. They did not like him to be their master. They did not have such a feeling in their heart towards others, since others were not like Ali (s) in the battles. They had not seen from them what they had seen from Ali (s) in the battles. That is why they turned away from Ali (s) and became inclined towards others.’”

32-16 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani – may God be pleased with him – narrated that Abu Sa’eed Al-Hussein ibn Ali al-Adawi quoted that al-Haytham ibn Abdullah al-Romani asked Ali ibn Musa Al-Reza (s), “O son of God’s Prophet! Why didn’t Ali ibn Abi Talib (s) fight his enemies for twenty-five years after God’s Prophet (s), and then started fighting during his (own) rule?” The Imam (s) replied, “Ali (s) followed God’s Prophet (s) as his model in this regard. Ali (s) had not fought with the pagans for thirteen years in Mecca and nine months after his migration to Medina, because he had very few followers and he did not have the power to overcome his enemies. Ali (s) did the same and put off fighting his enemies due to having few supporters. The Prophethood of the Prophet of God (s) was not nullified by putting off a Holy War for thirteen years and nine months. The same holds for Ali (s). His Trusteeship was not nullified by putting off the Holy War for twenty-five years. Both of them had obstacles. Neither one’s mission was voided. They both had the same reason.”

32-17 Ali ibn Ahmad ibn Abdillah ibn Ahmad ibn Abi Abdillah al-Barqi, may God be pleased with him – narrated that his father quoted on the authority of his grandfather, on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Muhammad ibn Isa that Muhammad ibn Abi Yaqoob al-Balkhi asked Abal Hassan Al-Reza (s), “Why is Divine Leadership in the lineage of Al-Hussein, and not that of Al-Hassan?” Al-Reza (s) replied, “Indeed the Honorable the Exalted God established Divine Leadership in the lineage of Al-Hussein (s), and God cannot be questioned regarding what He does.

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32-18 (The author of the book narrated) my father – may God be pleased with him – narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa, on the authority of Dorost, on the authority of Ibrahim ibn Abdul Hamid that Abil Hassan (Al-Reza) (s) said, “God’s Prophet (s) went to see Ayesha when she was putting her bulging long-necked bottle in the sun. He (s) said, “O Homayra (Aa’isha)! What is this?” She said, “I want to wash my head and body.”[117] He (s) said, “Do not do this again since it will cause elephantiasis.”

The author of this book (Sheikh Sadooq) – may God forgive him – said, “What is meant by Abil Hassan (s) in this tradition is Al-Reza (s) or it could refer to his father Musa ibn Ja’far (s), since Ibrahim ibn Abdul Hamid has narrated this tradition from both of them. Therefore this is one of the ‘mirasil traditions.[118]

32-19 Al-Hussein ibn Ahmad ibn Idris – may God be pleased with him – narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn al-Nadhr that he had asked Abal Hassan Al-Reza (s), “Imagine that two people are on a journey. One of them passes away and the other one is in a state of major ritual impurity[119]. There is only enough water for making the ablution of the corpse or the ablution of the person in a state of major ritual impurity. What should the water be used for?” Al-Reza (s) replied, “The person who is in a state of major ritual impurity should use the water for making ablutions, since this is an obligatory act. He should leave the dead, since making the ablutions for the dead is a part of the tradition (of the Prophet (s) and is not obligatory).”

32-20 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed – may God be pleased with him – narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Muhammad ibn Isa that Al-Hassan al-Nadhr asked Al-Reza (s), “What is the reason they say the phrase God is the Greatest five times over a person’s corpse?” He (s) said, “On the surface it seems that this is because it has been taken from the five daily prayers. However, there is another reason for that. Indeed the Honorable the Exalted God has made it in*****bent upon His servants to perform five obligatory deeds: praying, paying the alms-tax, fasting, going on the Hajj pilgrimage, and accepting the Mastery (of the Immaculate Imams). Therefore, He has established saying God is the Greatest once for each

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of the obligatory deeds. If he has accepted the Mastery (of the Immaculate Imams), then it should be said five times. However, if he has not accepted it, the phrase God is the Greatest should be said only four times. That is why when one of you (the Shiites) die, the phrase is said five times. However, when one who disagrees with you (i.e. is not one of the Shiites) dies, the phrase is said only four times.

32-21 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq – may God be pleased with him – narrated that Abul Hussein Muhammad ibn Ja’far al-Asadi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Ja’far ibn Uthman al-Daremi that Soleiman ibn Ja’far asked Abal Hassan Al-Reza (s), “What is ‘Talbiyeh [120]? And what are the reasons for it?” Al-Reza (s) said, “When the servants (people) enter the state of ritual consecration for the Hajj the Honorable the Exalted God addresses them and says, ‘O My servants and slaves! I forbid the Fire from you as you forbade things for yourselves.’ Then they say ‘Labbayk Allahuma Labbayk’ implying that they have accepted God’s call and are responding to it.’”

32-22 My father – may God have Mercy upon him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “For how many people is the offering of a camel (for sacrifice on the ‘Eid ul-Adha) enough of an offering?” Al-Reza (s) replied, “One.” Then he asked, “What about offering a cow?” Al-Reza (s) replied, “For five individuals it is enough, if they spend and eat together.” Then he asked, “Why does offering one cow suffice for five people while offering a camel does not?” Al-Reza (s) replied, “It is because of the reason there lies behind a camel which does not lie behind a cow. The people of the Children of Israel who invited the people to worship the calf were five. They were all from the same home and they all ate together. They were Azinooneh, his brother Mabzooneh, his brother’s son, his daughter and his wife.[121] They were the ones who invited the people to worship the calf. They were the same ones who killed the cow which God had ordered to be offered for sacrifice.”[122]

32-23 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed – may God have Mercy upon him – narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority

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of his father that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “Why is it that the sins of one who goes on the Hajj pilgrimage are not recorded for four months?” Al-Reza (s) replied, “It is because the Sublime God has forbidden the entry of the atheists into the Shrine for four months as He says, ‘Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land…’ [123] That is whenever one of the believers goes to visit the Holy House (of God), his sins will not be recorded for four months.”

32-24 (The author of the book narrated) my father – may God have mercy upon him – narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Muhammad ibn Ma’roof, on the authority of his brother, on the authority of Ja’far ibn Oyayna that Abil Hassan Al-Reza (s) said, “Indeed after the migration from Mecca (to Medina), Ali (s) never spent the night in Mecca until the Honorable the Exalted God took back his soul.” Al-Reza (s) was asked, “Why?” Al-Reza (s) said, “Ali (s) disliked to stay overnight in the land from which God’s Prophet (s) had migrated. He (s) usually said his afternoon prayer there and set out to spend the night elsewhere.”

32-25 Muhammad ibn Ali Majilawayh – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Hussein ibn Khalid asked Abal Hassan Al-Reza (s), “Why is the nuptial gift five hundred Dirhams?” He (s) replied, “It is because the Blessed the Sublime God made it in*****bent upon Himself that if any believer says God is the Greatest one hundred times, Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me God will marry off one of the houris from Paradise to him, and set these words of remembrance that he has uttered as her nuptial gift. That is why the Honorable the Exalted God revealed to His Prophet (s) to make it a tradition for the nuptial gift of the believing women to be five-hundred Dirhams and God’s Prophet (s) did so.”

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32-26 Al-Hussein ibn Ahmad ibn Idris – may God be pleased with him – narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ibn Abi Nasr that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “May I be your ransom! Why is it that the nuptial gift for women is set at five-hundred Dirhams equivalent to 12.5 Okes[124].” Al-Reza (s) replied, “The Honorable the Exalted God has made it in*****bent upon Himself that if any believer says God is the Greatest one hundred times; Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me, God will marry off one of the houris to him. That is why the nuptial gift of the believing women has been determined to be five-hundred Dirhams. If anyone turns down the request of a believing courter who wants to marry a woman with the nuptial gift of five-hundred Dirhams, and then he does not marry her off to the courter, has indeed harmed him. Then it is the right of the Honorable the Exalted God not to marry off a houri to him.”[125]

32-27 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani – may God be pleased with him – narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Al-Reza (s) about the reason why a woman who has been divorced three times cannot be married to her original husband again, until after she marries someone else (and her new husband either dies or divorces her before she can be married).126] Al-Reza (s) replied, ‘The Blessed the Sublime God has only granted the permission for divorce (and return) twice as the Honorable the Exalted God says, ‘A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness…’ [127] Therefore, if a man divorces his wife for the third time which God dislikes, God makes that woman unlawful for him. She will no longer be legitimate for him until after she marries someone else. This is established so that the people do not underestimate divorce and do not misuse women.”[128]

32-28 Muhammad ibn Ali Majilawayh – may God be pleased with him – narrated that Muhammad ibn Yahya al-At’tar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ja’far ibn Muhammad

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al-Ash’ari, on the authority of his father that he had asked Abal Hassan Al-Reza (s) about marrying women who have been divorced thrice. Al-Reza (s) said, “The women divorced thrice by you (the Shiites) are not legitimate for others, but the non-Shiite’s divorced women are legitimate for you. This is because you do not consider their divorcing thrice to be right, but they consider yours to be right.”

32-29 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani – may God be pleased with him – narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father: I asked Abal Hassan Al-Reza (s), “Why was the Prophet’s (s) nickname Abul Qasim?” Al-Reza (s) said, “It was because he had a son named Qasim. That was why his nickname was Abul Qasim.” I asked him, “O son of God’s Prophet (s)! Do you consider me worthy of more explanation?” Al-Reza (s) said, “Yes. Don’t you know that God’s Prophet (s) said?, “Ali and I are the fathers of this nation.” I said, “Yes, I do.” Al-Reza (s) said, “Don’t you know that God’s Prophet (s) is the father of all the nation, and Ali is one of the members of this nation?” I said, “Yes.” Al-Reza (s) said, “Don’t you know that Ali (s) is the ‘Qasim or the one who divides up Paradise and Hell?” I replied, “Yes.” Al-Reza (s) said, “Then that is why the Prophet (s) is called Abul Qasim – as he is the father of the one who divides up Paradise and Hell.” I asked, “What does this mean?” Al-Reza (s) replied, “The kindness of the Prophet (s) for his nation is like that of a father for his children. The noblest member of his nation is Ali (s). And after him the kindness of Ali (s) for them is like the kindness of the Prophet (s), since he is the Prophet’s (s) Trustee, Successor and the Divine Leader after the Prophet (s). That is why the Prophet (s) said, “Ali and I are the two fathers of this nation.” God’s Prophet (s) climbed up the pulpit and said, “Whoever leaves behind a debt or a wife, I must repay his debt and pay for the living expenses of his wife. Whoever leaves behind some property, that property will belong to his inheritors.” That is why the Prophet (s) was superior to their fathers, mothers and even themselves. The same thing held true for the Commander of the Faithful (s) after God’s Prophet (s).”

32-30 Tamim ibn Abdullah ibn Tamim al-Qurashi narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, that Abi Salt al-Harawi said, “One day Al-Ma’mun told Al-Reza (s), ‘O Abal Hassan Al-

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Reza (s)! Tell me, why is it that your grandfather Ali – the Commander of the Faithful (s) became the one to divide up Paradise and Hell. What is meant by this? I have thought a lot about this.” Then Al-Reza (s) told him, “O Commander of the Faithful (i.e. Al-Ma’mun)! Has it not been narrated by your father, on the authority of your forefathers, on the authority of Abdullah ibn Abbas to have said that he had heard God’s Prophet (s) say, “Liking Ali is the same as faith, and despising him is the same as atheism.” Al-Ma’mun said, “Yes.” Then Al-Reza (s) added, “Therefore, he is the one who divides up Paradise and Hell as it is loving him which equals faith, and despising him which equals atheism.” Then Al-Ma’mun said, “O Abal Hassan (Al-Reza)! May God not let me live after you! I testify that you are the inheritor of the knowledge of God’s Prophet (s).” Abi Salt (al-Harawi) added, “When Al-Reza (s) returned home, I went to see him (s) and said, “O son of God’s Prophet! How nice did you respond to the Commander of the Faithful’s (al-Ma’mun) question!” Al-Reza (s) said, “O Aba Salt! I answered him using the same way that he was reasoning. I heard my father (s) narrate on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) told him, “O Ali! You are the one to divide up Paradise and Fire on the Resurrection Day. You will order the Fire to let go of some saying that they are yours, and tell the Fire that some are for the Fire to capture and they belong to it.’”

32-31 Abu Ali Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Abil Hassan Al-Reza (s), ‘Why did the Commander of the Faithful (Imam Ali) (s) not return Fadak to its true owner after he (s) took charge of the people?’[129] Al-Reza (s) said, ‘That is because the Honorable the Exalted God has granted us the Mastery. Therefore, no one but Him will seize our due rights from those who oppressed us. We are the Members of the Holy Household who rule over the people and judge about them, and seize back what is rightfully theirs from those who have oppressively captured their property. However, we (the Members of the Holy Household of the Prophet (s)) never seize back our own rights.”

(The author of the book has said) I have presented other aspects of this issue in my book Illal Ul-Sharaye’a from the traditions. In this book, I have just sufficed with this tradition that was narrated on the authority of Al-Reza (s).

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32-32 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Qasim ibn Isma’il Abi Zakwan: I heard Ibrahim ibn Al-Abbas narrate that Al-Reza (s) quoted on the authority of his father Musa ibn Ja’far (s) that a man asked Aba Abdullah (as-Sadiq) (s), “What is the reason that propagating or studying the Qur’an always adds freshness (to life)?” Imam As-Sadiq (s) replied, “It is because the Qur’an has not been revealed for a certain time, or to a certain people. It is fresh at any time and for any people all the way up until the end of time and the Resurrection Day.”

33-33 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Abu Abdullah Muhammad ibn Musa ibn Nasr al-Razi, on the authority of his father, “I asked Al-Reza (s) about what the Prophet (s) meant when he (s) said, ‘My companions are like the stars. Whichever one you follow will guide you.’ And I asked about what the Prophet (s) meant when he (s) said, ‘Leave my companions to me.’ Al-Reza (s) replied, ‘That is right. ‘Companions’ in these traditions refers to those who did not themselves change later, and did not change what was said about the religion.’ I asked, ‘How can we tell that they themselves changed or changed the religion?’ Al-Reza (s) said, ‘That is because the Prophet (s) himself said, ‘Some of my companions will be forbidden from approaching my Pool on the Resurrection Day, just as people push others’ camels away from drinking water. I will say: O Lord! They are from my companions! My companions! I will be told, ‘Don’t you know what they did after you?’ They will be grabbed and directed to the left. They will be told, ‘This is due to the lies which you ascribed.’ Then Imam Al-Reza (s) added, ‘Are they not those who changed themselves and changed the religion?’”

32-34 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn Ishaq al-Taliqani, on the authority of his father, “A man in Khorasan claimed that Mo’awiya was not one of the companions of God’s Prophet (s). He swore that his wife would be illegal for him, if his claim turned out to be false. This happened during the time Al-Reza (s) was there. The jurists around there had issued a decree that that man’s wife was illegal for him. The people asked Al-Reza (s) if that man’s wife was illegal for him or not. The Imam (s) replied, “No, she is not illegal.” All the jurists wrote him a letter in which it was written, “O son of God’s

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Prophet! How and why do you consider her not to be illegal for him.” The Imam (s) wrote the following in a corner of their letter, “This is based on the tradition which you yourselves have narrated on the authority of Sa’eed al-Khodri in which it is narrated that after the conquest of Mecca, God’s Prophet (s) expressed that ‘You are of the good ones, and my companions are of the good ones’ to those who expressed submission to God and became Muslim when many of them had gathered around the Prophet (s). However, the Prophet (s) said, ‘There will be no migration after victory.’ Thus the Prophet (s) abolished migration after the victory of Mecca, and considered them (including Mo’awiya) not to be his companions.” When the jurists read the answer they changed their decree to that of Imam Al-Reza (s).

32-35 Muhammad ibn Yahya al-Sowli narrated that Oan ibn Muhammad quoted on the authority of Sahl ibn al-Qasim, “Al-Reza (s) heard one of his companions say: May God damn those who fought the Commander of the Faithful (s).” Then Al-Reza (s) told him, “Say: except for those who have repented and improved themselves.” Al-Reza (s) then added, “The sin of those who disobeyed him (i.e. Imam Ali (s)) and did not accompany him to fight corruption and the corrupt ones is even greater than that of those who fought him and then repented. And God made them succeed in repenting.”