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Part 2
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Part 2
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فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ قِيلَ لانَّ الْجُمُعَةَ مَشْهَدٌ عَامٌّ فَأَرَادَ أَنْ يَكُونَ الإِمَامُ سَبَباً لِمَوْعِظَتِهِمْ وَتَرْغِيبِهِمْ فِي الطَّاعَةِ وَتَرْهِيبِهِمْ مِن الْمَعْصِيَةِ وَتَوْفِيقِهِمْ عَلَى مَا أَرَادَ مِنْ مَصْلَحَةِ دِينِهِمْ وَدُنْيَاهُمْ وَيُخْبِرُهُمْ بِمَا وَرَدَ عَلَيْهِمْ مِنَ الآْفَاتِ وَمِنَ الأَهْوَالِ الَّتِي لَهُمْ فِيهَا الْمَضَرَّةُ وَالْمَنْفَعَةُ. فَإِنْ قَالَ فَلِمَ جُعِلَتْ خُطْبَتَيْنِ قِيلَ لانْ يَكُونَ وَاحِدَةٌ لِلثَّنَاءِ وَالَّتمْجِيدِ وَالتَّقْدِيسِ لِلَّهِ عَزَّ وَجَلَّ وَالأُخْرَى لِلْحَوَائِجِ وَالإِعْذَارِ وَالإِنْذَارِ وَالدُّعَاءِ وَمَا يُرِيدُ أَنْ يُعَلِّمَهُمْ مِنْ أَمْرِهِ وَنَهْيِهِ مَا فِيهِ الصَّلاحُ وَالْفَسَادُ. فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلاةِ وَجُعِلَتْ فِي الْعِيدَيْنِ بَعْدَ الصَّلاةِ قِيلَ لانَّ الْجُمُعَةَ أَمْرٌ دَائِمٌ وَتَكُونُ فِي الشَّهْرِ مِرَاراً وَفِي السَّنَةِ كَثِيراً فَإِذَا كَثُرَ ذَلِكَ عَلَى النَّاسِ مَلُّوا وَتَرَكُوا وَلَمْ يُقِيمُوا عَلَيْهِ وَتَفَرَّقُوا عَنْهُ فَجُعِلَتْ قَبْلَ الصَّلاةِ لِيُحْتَبَسُوا عَلَى الصَّلاةِ وَلا يَتَفَرَّقُوا وَلا يَذْهَبُوا وَأَمَّا الْعِيدَيْنِ فَإِنَّمَا هُوَفِي السَّنَةِ مَرَّتَيْنِ وَهُوَأَعْظَمُ مِنَ الْجُمُعَةِ وَالزِّحَامُ فِيهِ أَكْثَرُ وَالنَّاسُ فِيهِ أَرْغَبُ فَإِنْ تَفَرَّقَ بَعْضُ النَّاسِ بَقِيَ عَامَّتُهُمْ وَلَيْسَ هُوَبِكَثِيرٍ فَيَمَلُّوا وَيَسْتَخِفُّوا بِهِ. قالَ مُصَنِّفُ هذا الْكِتابرحمه الله: جاءَ هذا الخَبَرُ هكَذا وَالْخُطْبَتَانِ فِي الْجُمُعَةِ وَالْعِيدَيْنِ بَعْدَ الصَّلاةِ لانَّهُمَا بِمَنْزِلَةِ الرَّكْعَتَيْنِ الأُخْرَاوَيْنِ وَأَوَّلُ مَنْ قَدَّمَ الْخُطْبَتَيْنِ عُثَْمـانُ بْنُ عَفَّـانَ |
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of the prayers. The first one who said the sermons before the prayers was Uthman ibn Affan, since the people detested him for his wrongdoings. They did not stay after the prayers to listen to his sermons and thought to themselves that his sermons were of no use, since he had done whatever he wanted to do. Therefore, he delivered the two sermons before the prayers, so that at least the people would wait for the prayer and not disperse.’[176] And if he asks, ‘Why is it that attending the Friday prayers is made incumbent upon those who live at a distance of at most two ‘Farsakhs away from where the prayers are held and no more?’ It is said, ‘The distance for which the prayers will be shortened, if traveled back and forth is eight ‘Farsakhs [177], that is four ‘Farsakhs to go and four ‘Farsakhs to return. Attending the Friday prayers is made incumbent upon the people who live at most half that distance away. Thus, the distance traveled is not as much as would result in the shortening of the prayers. Rather it is half as much as once covered by someone, he would be considered a traveler.’ And if he asks, ‘Why are four units of prayers added to the recommendable prayers on Fridays?’ It is said, ‘It is to honor this day and make a distinction between it and other days.’ And if he asks, ‘Why are the prayers shortened when we are on a journey?’ It is said, ‘Since the obligatory prayers were ten units to start with and the other seven units were added to them later. Therefore, God deleted the additional seven units while we are on a journey due to the hardships of traveling and the efforts we must exert in terms of going and stopping at the way-stations in the performance of our own affairs. This shortening of the prayers is a form of Mercy from God and it is due to His Kindness - except for the evening prayers which cannot be shortened, since they are shortened to begin with.’ And if he asks, ‘Why is shortening the prayers valid after you travel eight ‘Farsakhs back and forth - no more and no less?’ |
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لأنَّهُ لَمَّا أَحْدَثَ مَا أَحْدَثَ لَمْ يَكُنِ النَّاسُ يَقِفُونَ عَلَى خُطْبَتِهِ وَيَقُولُونَ: مَا نَصْنَعُ بِمَوَاعِظِهِ وَقَدْ أَحْدَثَ مَا أَحْدَثَ فَقَدَّمَ الْخُطْبَتَيْنِ لِيَقِفَ النَّاسُ انْتِظَاراً لِلصَّلاةِ فَلا يَتَفَرَّقُوا عَنْهُ. فَإِنْ قَالَ فَلِمَ وَجَبَتِ الْجُمُعَةُ عَلَى مَنْ يَكُونُ عَلَى فَرْسَخَيْنِ لا أَكْثَرَ مِنْ ذَلِك؟ قِيلَ لانَّ مَا يُقَصَّرُ فِيهِ الصَّلاةُ بَرِيدَانِ ذَاهِباً أَوْ بَرِيدٌ ذَاهِباً وَجَائِياً وَالْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ فَوَجَبَتِ الْجُمُعَةُ عَلَى مَنْ هُوَعَلَى نِصْفِ الْبَرِيدِ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ وَذَلِكَ أَنَّهُ يَجِيءُ فَرْسَخَيْنِ وَيَذْهَبُ فَرْسَخَيْنِ فَذَلِكَ أَرْبَعَةُ فَرَاسِخَ وَهُوَنِصْفُ طَرِيقِ الْمُسَافِرِ. فَإِنْ قَالَ فَلِمَ زِيدَ فِي صَلاةِ السُّنَّةِ يَوْمَ الْجُمُعَةِ أَرْبَعُ رَكَعَاتٍ قِيلَ تَعْظِيماً لِذَلِكَ الْيَوْمِ وَتَفْرِقَةً بَيْنَهُ وَبَيْنَ سَائِرِ الأَيَّامِ. فَإِنْ قَالَ فَلِمَ قُصِّرَتِ الصَّلاةُ فِي السَّفَرِ قِيلَ لانَّ الصَّلاةَ الْمَفْرُوضَةَ أَوَّلاً إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَالسَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَنْهُ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَتَعَبِهِ وَنَصَبِهِ وَاشْتِغَالِهِ بِأَمْرِ نَفْسِهِ وَظَعْنِهِ وَإِقَامَتِهِ لِئَلا يَشْتَغِلَ عَمَّا لا بُدَّ لَهُ مِنْ مَعِيشَتِهِ رَحْمَةً مِنَ اللَّهِ تَعَالَى وَتَعَطُّفاً عَلَيْهِ إِلا صَلاةَ الْمَغْرِبِ فَإِنَّهَا لَمْ تُقَصَّرْ لانَّهَا صَلاةٌ مُقَصَّرَةٌ فِي الأَصْلِ. فَإِنْ قَالَ فَلِمَ يَجِبُ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ لا أَقَلَّ مِنْ ذَلِكَ وَلا أَكْثَرَ. |
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It is said, ‘Since eight ‘Farsakhs is the distance which all people can travel back and forth in a single day - whether they walk, ride, are in a convoy or a caravan, or carry loads. That is why the extent of distance for shortening the prayers has been established to be the distance of one-day’s travel back and forth.’ And if he asks, ‘Why is shortening the prayers made incumbent for a distance of one day’s travel back and forth and no more?’ It is said, ‘If a limit of a distance for one day’s travel was not established for shortening the prayers, then even the distance of one year’s travel would not have been established. This is because days come one after another and they are all similar to each other. If it were not established for this day, it would not have been established for any other day since all the other days are similar to each other and there is no differences between them.’ And if he asks, ‘There are some differences in the speed of traveling. Why was the distance of eight ‘Farsakhs established as the distance of one day’s traveling back and forth?’ It is said, ‘Since eight ‘Farsakhs is the distance which camels and the caravans usually travel in one day, and thus it is the distance which the people riding camels and the caravans can travel in one day.’ And if he asks, ‘Why are the recommendable prayers (nafila) for the daytime abandoned, but the recommendable prayers for the night still valid?’ It is said, ‘The recommendable prayers for any of the prayers which are not shortened on a journey are still said. That is why the recommendable prayer for the evening prayer which must be said in the same way whether we are at home or on a journey, are still said. Also all the recommendable prayers after the evening prayer and the Morning Prayer which is not shortened, and the recommendable prayers before it are still said.’ And if he asks, ‘Why are the recommendable prayers for the night prayer which is shortened on a journey still said?’ It is said, ‘These two units are not included amongst the fifty units of the obligatory and recommendable prayers. Rather they have been added to the fifty units, so that for each unit of obligatory prayer there are two units of recommendable prayers.’ |
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قِيلَ لانَّ ثَمَانِيَةَ فَرَاسِخَ مَسِيرَةُ يَوْمٍ لِلْعَامَّةِ وَالْقَوَافِلِ وَالأَثْقَالِ فَوَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ. فَإِنْ قَالَ فَلِمَ وَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ قِيلَ لانَّهُ لَوْ لَمْ يَجِبْ فِي مَسِيرَةِ يَوْمٍ لَمَا وَجَبَ فِي مَسِيرَةِ سَنَةٍ وَذَلِكَ أَنَّ كُلَّ يَوْمٍ يَكُونُ بَعْدَ هَذَا الْيَوْمِ فَإِنَّمَا هُوَنَظِيرُ هَذَا الْيَوْمِ فَلَوْ لَمْ يَجِبْ فِي هَذَا الْيَوْمِ لَمَا وَجَبَ فِي نَظِيرِهِ إِذَا كَانَ نَظِيرُهُ مِثْلَهُ لا فَرْقَ بَيْنَهُمَا. فَإِنْ قَالَ قَدْ يَخْتَلِفُ السَّيْرُ فَلِمَ جَعَلْتَ أَنْتَ مَسِيرَةَ يَوْمٍ ثَمَانِيَةَ فَرَاسِخَ قِيلَ لانَّ ثَمَانِيَةَ فَرَاسِخَ هِيَ مَسِيرُ الْجِمَالِ وَالْقَوَافِلِ وَهُوَالسَّيْرُ الَّذِي يَسِيرُهُ الْجَمَّالُونَ وَالْمُكَارُون. فَإِنْ قَالَ فَلِمَ تُرِكَ تَطَوُّعُ النَّهَارِ وَلا يُتْرَكُ تَطَوُّعُ اللَّيْلِ قِيلَ لانَّ كُلَّ صَلاةٍ لا تَقْصِيرَ فِيهَا فَلا تَقْصِيرَ فِي تَطَوُّعِهَا وَذَلِكَ أَنَّ الْمَغْرِبَ لا تَقْصِيرَ فِيهَا فَلا تَقْصِيرَ فِيَما بَعْدَهَا مِنَ التَّطَوُّعِ وَكَذَلِكَ الْغَدَاةُ لا تَقْصِيرَ فِيَما قَبْلَهَا مِنَ التَّطَوُّعِ. فَإِنْ قَالَ فَمَا بَالُ الْعَتَمَةِ مُقَصَّرَةٌ وَلَيْسَ تُتْرَكُ رَكْعَتَاهَا قِيلَ إِنَّ تِلْكَ الرَّكْعَتَيْنِ لَيْسَتَا مِنَ الْخَمْسِينَ وَإِنَّمَا هِيَ زِيَادَةٌ فِي الْخَمْسِينَ تَطَوُّعاً لِيُتِمَّ بِهَا بَدَلَ كُلِّ رَكْعَةٍ مِنَ الْفَرِيضَةِ رَكْعَتَيْنِ مِنَ التطوّع. |
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And if he asks, ‘Why are those on a journey and the ill permitted to perform their night prayers at the nightfall?’ It is said, ‘Since a traveler has some things to take care of and the ill have some weaknesses requiring them to rest at night. Therefore, they have been permitted to say their night prayers at the nightfall, so that the ill can rest and the traveler can attend to the affairs related to his journey.’ And if he asks, ‘Why have we been ordered to say prayers for the dead?’ It is said, ‘In order to intercede on their behalf and to ask God’s forgiveness for them, since there is no other time than just after death in which the passed-away person is in need of intercession and asking God to forgive him.’ And if he asks, ‘Why are there five ‘Takbirs in the prayer for the dead, not four or six?’ It is said, ‘There is one for each of the five daily prayers.’ And if he asks: ‘Why is there no bowing down or prostration in the prayer for the dead?’ It is said, ‘Since this prayer is meant as an intercession for him. What this servant has left behind is of no use to him now and he needs what he has sent ahead.’ And if he asks, ‘Why have we been ordered to perform the burial ceremonial bath for the dead?’ It is said, ‘Since when someone dies, filth, calamities and harm overcomes the corpse. Now that he is going to meet the pure ones from the angels who will accompany him and touch him, he likes to be clean and pure himself and be taken towards the Honorable the Exalted God in a clean state. Whoever dies, the sperm with which he was at first created will be discharged from his body and he will be in a state of major ritual impurity. Thus he must have the major ritual ablution performed for him.’ And if he asks, ‘Why we have been ordered to shroud the corpse?’ It is said, ‘So that he meets his Lord - the Honorable the Exalted - with a clean corpse, his private parts are not seen by those who carry and bury |
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فَإِنْ قَالَ فَلِمَ جَازَ لِلْمُسَافِرِ وَالْمَرِيضِ أَنْ يُصَلِّيَا صَلاةَ اللَّيْلِ فِي أَوَّلِ اللَّيْلِ قِيلَ لاشْتِغَالِهِ وَضَعْفِهِ لِيُحْرِزَ صَلاتَهُ فَيَسْتَرِيحَ الْمَرِيضُ فِي وَقْتِ رَاحَتِهِ وَيَشْتَغِلَ الْمُسَافِرُ بِأَشْغَالِهِ وَارْتِحَالِهِ وَسَفَرِهِ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالصَّلاةِ عَلَى الْمَيِّتِ قِيلَ لِيَشْفَعُوا لَهُ وَيَدْعُوا لَهُ بِالْمَغْفِرَةِ لانَّهُ لَمْ يَكُنْ فِي وَقْتٍ مِنَ الأَوْقَاتِ أَحْوَجَ إِلَى الشَّفَاعَةِ فِيهِ وَالطَّلَبِ وَالاسْتِغْفَارِ مِنْ تِلْكَ السَّاعَةِ. فَإِنْ قَالَ فَلِمَ جُعِلَتْ خَمْسُ تَكْبِيرَاتٍ دُونَ أَنْ يُكَبَّرَ أَرْبَعاً أَوْ سِتّاً قِيلَ إِنَّ الْخَمْسَ إِنَّمَا أُخِذَتْ مِنَ الْخَمْسِ الصَّلَوَاتِ فِي الْيَوْمِ وَاللَّيْلَةِ. فَإِنْ قَالَ فَلِمَ لَمْ يَكُنْ فِيهَا رُكُوعٌ وَسُجُودٌ قِيلَ لانَّهُ إِنَّمَا يُرِيدُ بِهَذِهِ الصَّلاةِ الشَّفَاعَةَ لِهَذَا الْعَبْدِ الَّذِي قَدْ تَخَلَّى مِمَّا خَلَّفَ وَاحْتَاجَ إِلَى مَا قَدَّم. فَإِنْ قَالَ فَلِمَ أُمِرَ بِغُسْلِ الْمَيِّتِ قِيلَ لانَّهُ إِذَا مَاتَ كَانَ الْغَالِبُ عَلَيْهِ النَّجَاسَةَ وَالآْفَةَ وَالأَذَى فَأَحَبَّ أَنْ يَكُونَ طَاهِراً إِذَا بَاشَرَ أَهْلَ الطَّهَارَةِ مِنَ الْمَلائِكَةِ الَّذِينَ يَلُونَهُ وَيُمَاسُّونَهُ فِيَما بَيْنَهُمْ نَظِيفاً مُوَجَّهاً بِهِ إِلَى اللَّهِ عَزَّ وَجَلَّ وَلَيْسَ مِنْ مَيِّتٍ يَمُوتُ إِلا خَرَجَتْ مِنْهُ الْجَنَابَةُ فَلِذَلِكَ أَيْضاً وَجَبَ الْغُسْلُ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِكَفْنِ الْمَيِّتِ قِيلَ لِيَلْقَى رَبَّهُ عَزَّ وَجَلَّ طَاهِرَ الْجَسَدِ وَلِئَلا تَبْدُوَ عَوْرَتُهُ |
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him, the people cannot see his state and the ugliness of the sight. The change of odor when looking at bodies infected with some diseases a lot would make one hard-hearted due to the decay and defects in them. The corpse is shrouded so that it looks good to the on-lookers and his friends do not see his decayed naked body which would result in detesting him. Also seeing the corpse would make them forget him, abandon his friendship, not make an effort to protect what he has left behind, not act upon his will as well as abandon what he has willed whether it be incumbent or recommendable.’ And if he asks, ‘Why we have been ordered to bury him?” It is said, ‘So that the decay of his corpse, the ugly scene and the bad smell is not experienced by the people. Also its smell should not bother the living, and its scars, injuries and decay are hidden from the sight of his friends and enemies, so as not to please his enemies or sadden his friends.” And if he asks, ‘Why has the one performing the major ritual ablution for the dead been ordered to perform the major ablution himself?” It is said, ‘It is because he must be cleansed of the water splashed on him from the corpse, since once the spirit leaves the body of the dead, many injuries, scars and causes of infection remain on the corpse.” And if he asks, ‘Why then is it not obligatory to perform the major ritual ablution for touching the dead carcasses of other beings than men - such as birds, grazing or ravenous animals, and similar creatures? It is said, ‘It is because they have either feathers, wool, hair or fluff which do not perish and remain clean. It makes no difference whether you touch them when the animal is dead or alive.’ And if he asks: ‘Why is it allowed to say the prayer for the dead without making ablutions?’ It is said, ‘It is because this prayer consists of no bowing down or prostration and is merely supplications and requesting. It is permitted to supplicate to God and ask Him (for something) in any condition. Making ablutions is obligatory for prayers in which there is bowing down and prostration.’ And if he asks, ‘Why is it allowed to say the funeral prayers before evening time and after the morning?’ |
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لِمَنْ يَحْمِلُهُ وَيَدْفِنُهُ وَلِئَلا يَظْهَرَ النَّاسُ عَلَى بَعْضِ حَالِهِ وَقُبْحِ مَنْظَرِهِ وَلِئَلا يَقْسُوَالْقَلْبُ مِنْ كَثْرَةِ النَّظَرِ إِلَى مِثْلِ ذَلِكَ لِلْعَاهَةِ وَالْفَسَادِ وَلِيَكُونَ أَطْيَبَ لانْفُسِ الأَحْيَاءِ وَلِئَلا يُبْغِضَهُ حَمِيمٌ فَيُلْقِيَ ذِكْرَهُ وَمَوَدَّتَهُ فَلا يَحْفَظَهُ فِيَما خَلَّفَ وَأَوْصَاهُ وَأَمَرَ بِهِ وَاجباً كان او ندباً. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِدَفْنِهِ قِيلَ لِئَلا يَظْهَرَ النَّاسُ عَلَى فَسَادِ جَسَدِهِ وَقُبْحِ مَنْظَرِهِ وَتَغَيُّرِ رِيحِهِ وَلا يَتَأَذَّى بِهِ الأَحْيَاءُ بِرِيحِهِ وَبِمَا يَدْخُلُ عَلَيْهِ مِنَ الآْفَةِ وَالْفَسَادِ وَلِيَكُونَ مَسْتُوراً عَنِ الأَوْلِيَاءِ وَالأَعْدَاءِ فَلا يَشْمَتَ عَدُوٌّ وَلا يَحْزَنَ صِدِّيقٌ. فَإِنْ قَالَ فَلِمَ أُمِرَ مَنْ يَغْسِلُهُ بِالْغُسْلِ قِيلَ لِعِلَّةِ الطَّهَارَةِ مِمَّا أَصَابَهُ مِنْ نَضْحِ الْمَيِّتِ لانَّ الْمَيِّتَ إِذَا خَرَجَ مِنْهُ الرُّوحُ بَقِيَ مِنْهُ أَكْثَرُ آفَتِهِ. فَإِنْ قَالَ فَلِمَ لَمْ يَجِبِ الْغُسْلُ عَلَى مَنْ مَسَّ شَيْئاً مِنَ الأَمْوَاتِ غَيْرِ الإِنْسَانِ كَالطَّيْرِ وَالْبَهَائِمِ وَالسِّبَاعِ وَغَيْرِ ذَلِكَ قِيلَ لانَّ هَذِهِ الأَشْيَاءَ كُلَّهَا مُلَبَّسَةٌ رِيشاً وَصُوفاً وَشَعَراً وَوَبَراً وَهَذَا كُلُّهُ ذَكِيٌّ وَلا يَمُوتُ وَإِنَّمَا يُمَاسُّ مِنْهُ الشَّيْءُ الَّذِي هُوَذَكِيٌّ مِنَ الْحَيِّ وَالْمَيِّتِ. فَإِنْ قَالَ فَلِمَ جَوَّزْتُمُ الصَّلاةَ عَلَى الْمَيِّتِ بِغَيْرِ وُضُوءٍ قِيلَ لانَّهُ لَيْسَ فِيهَا رُكُوعٌ وَلا سُجُودٌ وَإِنَّمَا هِيَ دُعَاءٌ وَمَسْأَلَةٌ وَقَدْ يَجُوزُ أَنْ تَدْعُوَاللَّهَ عَزَّ وَجَلَّ وَتَسْأَلَهُ عَلَى أَيِّ حَالٍ كُنْتَ وَإِنَّمَا يَجِبُ الْوُضُوءُ فِي الصَّلاةِ الَّتِي فِيهَا رُكُوعٌ وَسُجُودٌ. فَإِنْ قَالَ فَلِمَ جَوَّزْتُمُ الصَّلاةَ عَلَيْهِ قَبْلَ الْمَغْرِبِ وَبَعْدَ الْفَجْرِ. |
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It is said, ‘It is because this prayer must be said whenever the corpse is present. Therefore, the reason is simply the presence of the corpse. There is no set time for it like other prayers. This is a form of prayer that is to be said whenever something happens which is not under man’s control. It is only a right that must be honored, and nothing else. One can honor the rights whenever he can. There is no set time for that.’ And if he asks, ‘Why is there a prayer to be said when there is an eclipse?’ It is said, ‘It is because an eclipse is one of the signs of the Honorable the Exalted God. It is not clear whether it will result in Mercy or Chastisement. That is why the Prophet (s) desired that his nation turn to their Creator and His Mercy when it occurs. Thereby they would be relieved of the evil and would be protected from its possible harm as the people of Yunus (s) did when they beseeched the Honorable the Exalted God.’ And if he asks, ‘Why are there ten times of bowing down in it?’ It is said, ‘The prayer which has been made incumbent (upon man for an eclipse) and has descended from the heavens to the Earth was ten units and consisted of ten times of bowing down. All the ten times are put together in this prayer. There cannot be a prayer with bowing down and prostration. Therefore, prostration is made incumbent in this prayer. Moreover, this prayer has prostration in it so that the people can terminate their prayers with humbleness. Therefore, four prostrations have been set in the eclipse prayer and the prayer is invalidated whenever any of them is forgotten, since four prostrations is the minimum requirement for each prayer.’ And if he asks, ‘Why were the bowing downs substituted with prostrations?’ It is said, ‘It is because praying while standing up is nobler than praying while sitting down. Also one who is standing would see the eclipse, and its termination while one who is prostrating would not see it.’ And if he asks, ‘Why are its fundamentals changed from what God has made incumbent (upon man in prayer)?’ It is said, ‘It is because this prayer is designated for changes in the normal sequence of natural events - that is the eclipse. Since the cause has changed, the result will also change.’ |
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قِيلَ لانَّ هَذِهِ الصَّلاةَ إِنَّمَا تَجِبُ فِي وَقْتِ الْحُضُورِ وَالْعِلَّةِ وَلَيْسَتْ هِيَ مُوَقَّتَةً كَسَائِرِ الصَّلَوَاتِ وَإِنَّمَا هِيَ صَلاةٌ تَجِبُ فِي وَقْتِ حُدُوثِ الْحَدَثِ لَيْسَ لِلإِنْسَانِ فِيهِ اخْتِيَارٌ وَإِنَّمَا هُوَحَقٌّ يُؤَدَّى وَجَائِزٌ أَنْ يُؤَدَّى الْحُقُوقُ فِي أَيِّ وَقْتٍ كَانَ إِذَا لَمْ يَكُنِ الْحَقُّ مُوَقَّتاً. فَإِنْ قَالَ فَلِمَ جُعِلَتْ لِلْكُسُوفِ صَلاةٌ قِيلَ لانَّهُ آيَةٌ مِنْ آيَاتِ اللَّهِ عَزَّ وَجَلَّ لا يُدْرَى أَلِرَحْمَةٍ ظَهَرَتْ أَمْ لِعَذَابٍ فَأَحَبَّ النَّبِيُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنْ تَفْزَعَ أُمَّتُهُ إِلَى خَالِقِهَا وَرَاحِمِهَا عِنْدَ ذَلِكَ لِيَصْرِفَ عَنْهُمْ شَرَّهَا وَيَقِيَهُمْ مَكْرُوهَهَا كَمَا صَرَفَ عَنْ قَوْمِ يُونُسَ حِينَ تَضَرَّعُوا إِلَى اللَّهِ عَزَّ وَجَلَّ. فَإِنْ قَالَ فَلِمَ جُعِلَتْ عَشْرَ رَكَعَاتٍ قِيلَ لانَّ الصَّلاةَ الَّتِي نَزَلَ فَرْضُهَا مِنَ السَّمَاءِ إِلَى الأَرْضِ أَوَّلاً فِي الْيَوْمِ وَاللَّيْلَةِ فَإِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ فَجُمِعَتْ تِلْكَ الرَّكَعَاتُ هَاهُنَا وَإِنَّمَا جُعِلَ فِيهَا السُّجُودُ لانَّهُ لا يَكُونُ صَلاةٌ فِيهَا رُكُوعٌ إِلا وَفِيهَا سُجُودٌ وَلانْ يَخْتِمُوا صَلاتَهُمْ أَيْضاً بِالسُّجُودِ وَالْخُضُوعِ وَإِنَّمَا جُعِلَتْ أَرْبَعَ سَجَدَاتٍ لانَّ كُلَّ صَلاةٍ نَقَصَ سُجُودُهَا مِنْ أَرْبَعِ سَجَدَاتٍ لا تَكُونُ صَلاةً لانَّ أَقَلَّ الْفَرْضِ مِنَ السُّجُودِ فِي الصَّلاةِ لا يَكُونُ إِلا عَلَى أَرْبَعِ سَجَدَاتٍ. فَإِنْ قَالَ فَلِمَ لَمْ يُجْعَلْ بَدَلُ الرُّكُوعِ سُجُوداً قِيلَ لانَّ الصَّلاةَ قَائِماً أَفْضَلُ مِنَ الصَّلاةِ قَاعِداً وَلانَّ الْقَائِمَ يَرَى الْكُسُوفَ وَالانْجِلاءَ وَالسَّاجِدُ لا يَرَى. فَإِنْ قَالَ فَلِمَ غُيِّرَتْ عَنْ أَصْلِ الصَّلاةِ الَّتِي افْتَرَضَهَا اللَّهُ قِيلَ لانَّهُ صَلَّى لِعِلَّة تَغَيُّرِ أَمْرٍ مِنَ الأُمُورِ وَهُوَالْكُسُوفُ فَلَمَّا تَغَيَّرَتِ الْعِلَّةُ تَغَيَّرَ الْمَعْلُولُ. |
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And if he asks, ‘Why has the day for breaking the fast been established as a holiday?’ It is said, ‘It is so that there are congregations in which Muslims gather together on that day, stand before the Honorable the Exalted God and praise Him for what He has bestowed upon them. That day is considered to be a special holiday and it is the day for the people to gather together. It is the day to break the fast, pay the alms-tax, long for and be humble to God, since that is the first day of the new year in which eating and drinking is allowed. This is because for the people of the truth the first month of the year is the (Arabic) month of Ramadhan. Thus, the Honorable the Exalted God likes them to hold congregations on that day in which they get together to praise and sanctify Him.’ And if he asks, ‘Why are there more ‘Takbirs in it compared to all other prayers?’ It is said, ‘Since ‘Takbir constitutes glorifying God and thanking Him for guidance and health as the Honorable the Exalted God says, ‘…(He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.’ [178]’ And if he asks, ‘Why are there twelve ‘Takbirs in the congregation prayer on the ‘Eid prayer for Ramadhan?’ It is said, ‘It is because there are twelve ‘Takbirs in each two units of prayers. Thus there are twelve ‘Takbirs in the congregation prayer on the ‘Eid prayer for Ramadhan.’ And if he asks, ‘Why are there seven ‘Takbirs in the first unit and five in the second? Why are there not the same number of ‘Takbirs in each unit?’ It is said, ‘Since there are seven ‘Takbirs in the obligatory prayers, the first unit of this prayers starts with seven ‘Takbirs. There are five ‘Takbirs in the second unit, since there are a total of five ‘Takbirs to start all the daily prayers (one for each prayer). This is also done so that the number of ‘Takbirs in each prayer be an odd number.’ And if he asks, ‘Why have we been ordered to fast?’ It is said, ‘It is so that you can realize the feeling of hunger, thirst, and poverty in the Hereafter. It is also because by fasting you show reverence, humbleness and submissiveness, so that you patiently and knowingly benefit from your suffering thirst and hunger. In addition, fasting serves as a means of the elimination of lust; and acts as an advisor for you for the present; a |
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فَإِنْ قَالَ فَلِمَ جُعِلَ يَوْمُ الْفِطْرِ الْعِيدَ قِيلَ لانْ يَكُونَ لِلْمُسْلِمِينَ مَجْمَعاً يَجْتَمِعُونَ فِيهِ وَيَبْرُزُونَ إِلَى اللَّهِ عَزَّ وَجَلَّ فَيَحْمَدُونَهُ عَلَى مَا مَنَّ عَلَيْهِمْ فَيَكُونَ يَوْمَ عِيدٍ وَيَوْمَ اجْتَِماعٍ وَيَوْمَ فِطْرٍ وَيَوْمَ زَكَاةٍ وَيَوْمَ رَغْبَةٍ وَيَوْمَ تَضَرُّعٍ وَلانَّهُ أَوَّلُ يَوْمٍ مِنَ السَّنَةِ يَحِلُّ فِيهِ الأَكْلُ وَالشُّرْبُ لانَّ أَوَّلَ شُهُورِ السَّنَةِ عِنْدَ أَهْلِ الْحَقِّ شَهْرُ رَمَضَانَ فَأَحَبَّ اللَّهُ عَزَّ وَجَلَّ أَنْ يَكُونَ لَهُمْ فِي ذَلِكَ الْيَوْمِ مَجْمَعٌ يَحْمَدُونَهُ فِيهِ وَيُقَدِّسُونَهُ. فَإِنْ قَالَ فَلِمَ جُعِلَ التَّكْبِيرُ فِيهَا أَكْثَرَ مِنْهُ فِي غَيْرِهَا مِنَ الصَّلَوَاتِ قِيلَ لانَّ التَّكْبِيرَ إِنَّمَا هُوَتَعْظِيمٌ لِلَّهِ وَتَمْجِيدٌ عَلَى مَا هَدَى وَعَافَى كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلى ما هَداكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ. فَإِنْ قَالَ فَلِمَ جُعِلَ فِيهَا اثْنَتَا عَشْرَةَ تَكْبِيرَةً قِيلَ لانَّهُ يَكُونُ فِي رَكْعَتَيْنِ اثْنَتَا عَشْرَةَ تَكْبِيرَةً فَلِذَلِكَ جُعِلَ فِيهَا اثْنَتَا عَشْرَةَ تَكْبِيرَةً. فَإِنْ قَالَ فَلِمَ جُعِلَ سَبْعٌ فِي الأُولَى وَخَمْسٌ فِي الآْخِرَةِ وَلَمْ يُسَوَبَيْنَهُمَا قِيلَ لانَّ السُّنَّةَ فِي صَلاةِ الْفَرِيضَةِ أَنْ يُسْتَفْتَحَ بِسَبْعِ تَكْبِيرَاتٍ فَلِذَلِكَ بُدِئَ هَاهُنَا بِسَبْعِ تَكْبِيرَاتٍ وَجُعِلَ فِي الثَّانِيَةِ خَمْسُ تَكْبِيرَاتٍ لانَّ التَّحْرِيمَ مِنَ التَّكْبِيرِ فِي الْيَوْمِ وَاللَّيْلَةِ خَمْسُ تَكْبِيرَاتٍ وَلِيَكُونَ التَّكْبِيرُ فِي الرَّكْعَتَيْنِ جَمِيعاً وَتْراً وَتْراً. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالصَّوْمِ قِيلَ لِكَيْ يَعْرِفُوا أَلَمَ الْجُوعِ وَالْعَطَشِ فَيَسْتَدِلُّوا عَلَى فَقْرِ الآْخِرَةِ وَلِيَكُونَ الصَّائِمُ خَاشِعاً ذَلِيلاً مُسْتَكِيناً مَأْجُوراً مُحْتَسِباً عَارِفاً صَابِراً لِمَا أَصَابَهُ مِنَ الْجُوعِ وَالْعَطَشِ فَيَسْتَوْجِبَ الثَّوَابَ مَعَ مَا فِيهِ مِنَ الانْكِسَارِ عَنِ الشَّهَـوَاتِ وَلِيَكُونَ ذَلِـكَ |
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practice for you to perform your duties and a proof for the Hereafter. Also fasting is a means for you to realize the extent of hardships suffered from poverty in this world, so as give to the poor the portion of your property which God has made incumbent upon you to pay to them.’ And if he asks, ‘Why is fasting established to be done in the (Arabic) month of Ramadhan and not in the other months?’ It is said, ‘It is because Ramadhan is the month in which the Sublime God sent down the Qur’an in which there exists what would distinguish between right and wrong as the Honorable the Exalted God says, ‘Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong)…’ [179] The revelations were revealed to Muhammad (s) in that month. The Night of Power (‘Qadr) is better than a thousand months and ‘In the (Night) is made distinct every affair of wisdom.’ [180] It is the beginning of the year on which everything - whether good or bad, loss or gain, life or death - is destined. That is why it is called the Night of Power (‘Qadr).’ And if he asks, ‘Why we have been ordered to fast during the (Arabic) month of Ramadhan - no more and no less?’ It is said, ‘It is because that is the extent of fasting which both the weak ones and the strong ones can tolerate. God has made incumbent upon man the obligatory deeds to the extent that the majority of the people can do them. Then He has given the weak ones some leeway and has encouraged the strong ones to do more. If less than this was better for them, God would have made less than this incumbent upon them and if more than this was better for them, God would have made more than this incumbent upon them.’ And if he asks, ‘Why should a menstruating woman neither pray nor fast?’ It is said, ‘Since she is in an unclean state then and God does not like us to worship Him unless we are clean. Moreover, whoever cannot pray cannot fast.’ And if he asks, ‘Why should she make up her fasting but not make up her prayers?’ |
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وَاعِظاً لَهُمْ فِي الْعَاجِلِ وَرَائِضاً لَهُمْ عَلَى أَدَاءِ مَا كَلَّفَهُمْ وَدَلِيلاً فِي الآْجِلِ وَلِيَعْرِفُوا شِدَّةَ مَبْلَغِ ذَلِكَ عَلَى أَهْلِ الْفَقْرِ وَالْمَسْكَنَةِ فِي الدُّنْيَا فَيُؤَدُّوا إِلَيْهِمْ مَا افْتَرَضَ اللَّهُ تَعَالَى لَهُمْ فِي أَمْوَالِهِمْ. فَإِنْ قَالَ لِمَ جُعِلَ الصَّوْمُ فِي شَهْرِ رَمَضَانَ خَاصَّةً دُونَ سَائِرِ الشُّهُورِ قِيلَ لانَّ شَهْرَ رَمَضَانَ هُوَالشَّهْرُ الَّذِي أَنْزَلَ اللَّهُ تَعَالَى فِيهِ الْقُرْآنَ وَفِيهِ فَرَّقَ بَيْنَ الْحَقِّ وَالْبَاطِلِ كَمَا قَالَ اللَّهُ تَعَالَى شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَبَيِّناتٍ مِنَ الْهُدى وَالْفُرْقانِ وَفِيهِ نُبِّىَ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَفِيهِ لَيْلَةُ الْقَدْرِ الَّتِي هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ وَفِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَهِيَ رَأْسُ السَّنَةِ يُقَدَّرُ فِيهَا مَا يَكُونُ فِي السَّنَةِ مِنْ خَيْرٍ أَوْ شَرٍّ أَوْ مَضَرَّةٍ أَوْ مَنْفَعَةٍ أَوْ رِزْقٍ أَوْ أَجَلٍ وَلِذَلِكَ سُمِّيَتْ لَيْلَةَ الْقَدْرِ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِصَوْمِ شَهْرِ رَمَضَانَ لا أَقَلَّ مِنْ ذَلِكَ وَلا أَكْثَرَ قِيلَ لانَّهُ قُوَّةُ الْعِبَادِ الَّتِي يُعَمُّ فِيهَا الْقَوِيُّ وَالضَّعِيفُ وَإِنَّمَا أَوْجَبَ اللَّهُ تَعَالَى الْفَرَائِضَ عَلَى أَغْلَبِ الأَشْيَاءِ وَأَعَمِّ الْقُوَى ثُمَّ رَخَّصَ لاهْلِ الضَّعْفِ وَرَغَّبَ أَهْلَ الْقُوَّةِ فِي الْفَضْلِ وَلَوْ كَانُوا يَصْلُحُونَ عَلَى أَقَلَّ مِنْ ذَلِكَ لَنَقَصَهُمْ وَلَوِ احْتَاجُوا إِلَى أَكْثَرَ مِنْ ذَلِكَ لَزَادَهُمْ. فَإِنْ قَالَ فَلِمَ إِذَا حَاضَتِ الْمَرْأَةُ لا تَصُومُ وَلا تُصَلِّي قِيلَ لانَّهَا فِي حَدِّ النَّجَاسَةِ فَأَحَبَّ أَنْ لا تَعْبُدَ إِلا طَاهِراً وَلانَّهُ لا صَوْمَ لِمَنْ لا صَلاةَ لَهُ. فَإِنْ قَالَ فَلِمَ صَارَتْ تَقْضِي الصِّيَامَ وَلا تَقْضِي الصَّلاةَ؟ |
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It is said, ‘There are several reasons for this. One of them is that fasting would not hinder her from doing her usual daily chores: such as her personal affairs; serving her husband; fixing things in the house; attending to the affairs of the house; and engaging in the affairs of life. However, praying would prevent her from doing all these things, since prayers are repeated over and over every day. A woman does not have enough strength to do this.[181] However, fasting is not that way. Another reason is that praying involves exertion of an effort to sit down, stand up, and move up and down but fasting does not involve any of these acts. Fasting only consists of not eating and drinking. The body parts are not involved in it. Another reason is that there is always some prayers which must be said during the day and the night. However, fasting is not so. It is not like praying which is incumbent upon one to do every day. It is not incumbent upon one to fast every day.’ And if he asks, ‘Why is it the case that for someone who is ill during the (Arabic) month of Ramadhan and does not get better until the next Ramadhan, or is on a journey during the (Arabic) month of Ramadhan and does not end his journey up until the next Ramadhan, the fasting days he missed should not be made up, and it suffices for him to pay for the compensation of it? Why is it the case that if such a person gets well or his journey ends before the next Ramadhan should make up his missed fasts and also pay for the compensation?’ It is said, ‘Fasting was incumbent upon him during the (Arabic) month of Ramadhan of that year. It was put off to a later time since he was ill or on a journey. He is excused from fasting since he did not get better during the year or his journey did not end, but he must pay for the compensation of his missed fasting days. This is because the Sublime God has sent the illness upon him and he has not found a way to get better. God has not left any means of performing his duty for him, since an ill person cannot fast. One who is on a journey should not fast either. Therefore, he is excused from fasting. The same holds true for anything else which God brings upon him such as becoming unconscious. Let’s suppose someone is unconscious for one day. He does not have to make up the prayers for that day as (Imam) As-Sadiq (s) said, ‘God has excused His servants from anything which God Himself descends upon him.’ Since at the beginning of Ramadhan, he has been excused from fasting and this excuse has remained valid until the next year, then he |
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قِيلَ لِعِلَلٍ شَتَّى فَمِنْهَا أَنَّ الصِّيَامَ لا يَمْنَعُهَا مِنْ خِدْمَةِ نَفْسِهَا وَخِدْمَةِ زَوْجِهَا وَإِصْلاحِ بَيْتِهَا وَالْقِيَامِ بِأُمُورِهَا وَالاشْتِغَالِ بِمَرَمَّةِ مَعِيشَتِهَا وَالصَّلاةُ تَمْنَعُهَا مِنْ ذَلِكَ كُلِّهِ لانَّ الصَّلاةَ تَكُونُ فِي الْيَوْمِ وَاللَّيْلَةِ مِرَاراً فَلا تَقْوَى عَلَى ذَلِكَ وَالصَّوْمُ لَيْسَ كَذَلِكَ وَمِنْهَا أَنَّ الصَّلاةَ فِيهَا عَنَاءٌ وَتَعَبٌ وَاشْتِغَالُ الأَرْكَانِ وَلَيْسَ فِي الصَّوْمِ شَيْءٌ مِنْ ذَلِكَ وَإِنَّمَا هُوَالإِمْسَاكُ عَنِ الطَّعَامِ وَالشَّرَابِ وَلَيْسَ فِيهِ اشْتِغَالُ الأَرْكَان وَمِنْهَا أَنَّهُ لَيْسَ مِنْ وَقْتٍ يَجِيءُ إِلا تَجِبُ عَلَيْهَا فِيهِ صَلاةٌ جَدِيدَةٌ فِي يَوْمِهَا وَلَيْلَتِهَا وَلَيْسَ الصَّوْمُ كَذَلِكَ لانَّهُ لَيْسَ كُلَّمَا حَدَثَ يَوْمٌ وَجَبَ عَلَيْهَا الصَّوْمُ وَكُلَّمَا حَدَثَ وَقْتُ الصَّلاةِ وَجَبَ عَلَيْهَا الصَّلاةُ. فَإِنْ قَالَ فَلِمَ إِذَا مَرِضَ الرَّجُلُ أَوْ سَافَرَ فِي شَهْرِ رَمَضَانَ فَلَمْ يَخْرُجْ مِنْ سَفَرِهِ أَوْ لَمْ يُفِقْ مِنْ مَرَضِهِ حَتَّى يَدْخُلَ عَلَيْهِ شَهْرُ رَمَضَانٍ آخَرُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِلأَوَّلِ وَسَقَطَ الْقَضَاءُ فَإِذَا أَفَاقَ بَيْنَهُمَا أَوْ أَقَامَ وَلَمْ يَقْضِهِ وَجَبَ عَلَيْهِ الْقَضَاءُ وَالْفِدَاءُ قِيلَ لانَّ ذَلِكَ الصَّوْمَ إِنَّمَا وَجَبَ عَلَيْهِ فِي تِلْكَ السَّنَةِ فِي ذَلِكَ الشَّهْرِ فَأَمَّا الَّذِي لَمْ يُفِقْ فَإِنَّهُ لَمَّا أَنْ مَرَّ عَلَيْهِ السَّنَةُ كُلُّهَا وَقَدْ غَلَبَ اللَّهُ عَلَيْهِ فَلَمْ يَجْعَلْ لَهُ السَّبِيلَ إِلَى أَدَائِهِ سَقَطَ عَنْهُ وَكَذَلِكَ كُلُّ مَا غَلَبَ اللَّهُ تَعَالَى عَلَيْهِ مِثْلَ الْمُغْمَى الَّذِي يُغْمَى عَلَيْهِ يَوْماً وَلَيْلَةً فَلا يَجِبُ عَلَيْهِ قَضَاءُ الصَّلاةِ كَمَا قَالَ الصَّادِقُ عَلَيْهِ السَّلامُ كُلُّ مَا غَلَبَ اللَّهُ عَلَى الْعَبْدِ فَهُوَ أَعْذَرُ لَهُ لانَّهُ دَخَلَ الشَّهْرَ وَهُوَ مَرِيضٌ فَلَمْ يَجِبْ عَلَيْهِ الصَّوْمُ فِي شَهْـرِهِ وَلا سَنَتِهِ لِلْمَرَضِ الَّذِي كَـانَ فِيهِ وَوَجَبَ عَلَيْهِ |
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must pay the compensation, and he does not have to make up the fasts. He is like someone who is always unable to fast as the Honorable the Exalted God says, ‘And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones…’ [182] And as the Honorable the Exalted God says, ‘…(He should) in compensation either fast, or feed the poor, or offer sacrifice…’ [183] Here giving charity has been established as a compensation for fasting when the Hajj pilgrim is in a distressful state.’ And if he asks, ‘What if he was not able to make it up then, but is able to do so now? It is said, ‘Since his excuse has remained valid until the next Ramadhan, God’s decree regarding him is that he pay the compensation for the missed days of fasting. He is considered to be like someone who must pay the compensation for missing his fasts due to some act and cannot fast. Thus he does not have to fast, but he must pay the compensation. However, if he gets well before the next Ramadhan, but does not make up the days for the missed fasting days, he must make up the fasting and pay the compensation that is due to be paid by him, since he has been able to make up that fasting.’ And if he asks, ‘Why are there recommendable fasts?’ It is said, ‘They exist so as to complete the obligatory fasts.’ And if he asks, ‘Why are there three designated days (for recommendable fasts) each month and one day (for recommendable fasts) in each ten days of the month?’ It is said, ‘It is because the Blessed the Sublime God says, ‘He that doeth good shall have ten times as much to his credit…’ [184] Therefore, whoever fasts one day out of each ten days, it is as if he has fasted the whole year long as Salman al-Farsi - may God have Mercy upon him - said, ‘Fasting three days each month is considered to be fasting all the time. Whoever finds more time should fast more.’’ And if he asks, ‘Why are recommendable fasts set for the Thursdays of the first and the last ten days of the month, as well as the Wednesdays of the second ten days of the month?’ |
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الْفِدَاءُ لانَّهُ بِمَنْزِلَةِ مَنْ وَجَبَ عَلَيْهِ صَوْمٌ فَلَمْ يَسْتَطِعْ أَدَاءَهُ فَوَجَبَ عَلَيْهِ الْفِدَاءُ كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ... فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً وَكَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَأَقَامَ الصَّدَقَةَ مَقَامَ الصِّيَامِ إِذَا عَسُرَ عَلَيْهِ. فَإِنْ قَالَ فَإِنْ لَمْ يَسْتَطِعْ إِذْ ذَاكَ فَهُوَالآْنَ يَسْتَطِيعُ قِيلَ لَهُ لانَّهُ لَمَّا أَنْ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانٍ آخَرُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِلْمَاضِي لانَّهُ كَانَ بِمَنْزِلَةِ مَنْ وَجَبَ عَلَيْهِ صَوْمٌ فِي كَفَّارَةٍ فَلَمْ يَسْتَطِعْهُ فَوَجَبَ عَلَيْهِ الْفِدَاءُ وَإِذَا وَجَبَ الْفِدَاءُ سَقَطَ الصَّوْمُ وَالصَّوْمُ سَاقِطٌ وَالْفِدَاءُ لازِمٌ فَإِنْ أَفَاقَ فِيَما بَيْنَهُمَا وَلَمْ يَصُمْهُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِتَضْيِيعِهِ وَالصَّوْمُ لاسْتِطَاعَتِهِ. فَإِنْ قَالَ فَلِمَ جُعِلَ صَوْمُ السُّنَّةِ قِيلَ لِيَكْمُلَ بِهِ صَوْمُ الْفَرْضِ. فَإِنْ قَالَ فَلِمَ جُعِلَ فِي كُلِّ شَهْرٍ ثَلاثَةَ أَيَّامٍ وَفِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْماً. قِيلَ لانَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها فَمَنْ صَامَ فِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْماً فَكَأَنَّمَا صَامَ الدَّهْرَ كُلَّهُ كَمَا قَالَ سَلْمَانُ الْفَارِسِيُّ رَحْمَةُ اللَّهِ عَلَيْهِ صَوْمُ ثَلاثَةِ أَيَّامٍ فِي الشَّهْرِ صَوْمُ الدَّهْرِ كُلِّهِ فَمَنْ وَجَدَ شَيْئاً غَيْرَ الدَّهْرِ فَلْيَصُمْهُ. فَإِنْ قَالَ فَلِمَ جُعِلَ أَوَّلَ خَمِيسٍ مِنَ الْعَشْرِ الأَوَّلِ وَآخِرَ خَمِيسٍ مِنَ الْعَشْرِ الآْخِرِ وَأَرْبِعَاءَ فِي الْعَشْرِ الأَوْسَطِ. |
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It is said, ‘As for Thursday (Imam) As-Sadiq (s) said, ‘A servant’s (i.e. a person’s) deeds are presented to the Honorable the Exalted God each Thursday. Thus God likes His servants to be fasting when the servants’ deeds are presented to the Sublime God.”’ And if he asks: ‘Why are recommendable fasts set for the last Thursday of the month?’ It is said, ‘Since it is better during the third ten days of the month if the servant’s deeds for the last eight days are presented to God while he has fasted than if his deeds for only two days are of his deeds presented to God while he has fasted. Also Wednesday has been set in the middle ten days of each month, since (Imam) As-Sadiq (s) narrated, ‘The Honorable the Exalted God created Fire on this day. He destroyed the previous nations (who sinned) on that day. It is a day which always has (been considered to be a ) bad omen. And God likes his servant to fend off the bad omen from himself by fasting.’’ And if he asks, ‘Why is it incumbent upon those who do not have the financial means to fast as expiation. Why can’t they go on the Hajj pilgrimage, pray or do other (good) deeds as expiation?’ It is said, ‘It is because praying, going on the Hajj pilgrimage and other obligatory deeds would hinder one from attending to his worldly affairs and improving his life. The same reason cited for making up the fast of the semi-menstruant who should only make up her fast not her prayers applies here, too.’ And if he asks, ‘Why has the expiation been established to be fasting for two consecutive months? Why is it not one month or three months?’ It is said, ‘It is because God has made fasting for one month incumbent upon the people. He doubled the fasting days to be an expiation so as to emphasize the importance of fasting and be stern.’ If he asks, ‘Why did He establish the compensation for fasting to be two consecutive months?’ It is said, ‘It is so that they do not underestimate fasting. If the fasting is performed spread over a span of time, it would not seem to be that difficult.’ And if he asks, ‘Why have we been ordered to go on the Hajj pilgrimage? |
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قِيلَ أَمَّا الْخَمِيسُ فَإِنَّهُ قَالَ الصَّادِقُ عَلَيْهِ السَّلامُ يُعْرَضُ كُلَّ خَمِيسٍ أَعْمَالُ الْعِبَادِ إِلَى اللَّهِ فَأَحَبَّ أَنْ يُعْرَضَ عَمَلُ الْعَبْدِ عَلَى اللَّهِ تَعَالَى وَهُوَصَائِمٌ. فَإِنْ قَالَ فَلِمَ جُعِلَ آخِرَ خَمِيسٍ قِيلَ لانَّهُ إِذَا عُرِضَ عَمَلُ ثَمَانِيَةِ أَيَّامٍ وَالْعَبْدُ صَائِمٌ كَانَ أَشْرَفَ وَأَفْضَلَ مِنْ أَنْ يُعْرَضَ عَمَلُ يَوْمَيْنِ وَهُوَصَائِمٌ وَإِنَّمَا جُعِلَ أَرْبِعَاءُ فِي الْعَشْرِ الأَوْسَطِ لانَّ الصَّادِقَ عَلَيْهِ السَّلامُ أَخْبَرَ أَنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَ النَّارَ فِي ذَلِكَ الْيَوْمِ وَفِيهِ أَهْلَكَ اللَّهُ الْقُرُونَ الأُولَى وَهُوَيَوْمُ نَحْسٍ مُسْتَمِرٍّ فَأَحَبَّ أَنْ يَدْفَعَ الْعَبْدُ عَنْ نَفْسِهِ نَحْسَ ذَلِكَ الْيَوْمِ بِصَوْمِهِ. فَإِنْ قَالَ فَلِمَ وَجَبَ فِي الْكَفَّارَةِ عَلَى مَنْ لَمْ يَجِدْ تَحْرِيرَ رَقَبَةٍ الصِّيَامُ دُونَ الْحَجِّ وَالصَّلاةِ وَغَيْرِهِمَا قِيلَ لانَّ الصَّلاةَ وَالْحَجَّ وَسَائِرَ الْفَرَائِضِ مَانِعَةٌ لِلإِنْسَانِ مِنَ التَّقَلُّبِ فِي أَمْرِ دُنْيَاهُ وَمَصْلَحَةِ مَعِيشَتِهِ مَعَ تِلْكَ الْعِلَلِ الَّتِي ذَكَرْنَاهَا فِي الْحَائِضِ الَّتِي تَقْضِي الصِّيَامَ وَلا تَقْضِي الصَّلاةَ. فَإِنْ قَالَ فَلِمَ وَجَبَ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ دُونَ أَنْ يَجِبَ عَلَيْهِ شَهْرٌ وَاحِدٌ أَوْ ثَلاثَةُ أَشْهُرٍ قِيلَ لانَّ الْفَرْضَ الَّذِي فَرَضَهُ اللَّهُ عَزَّ وَجَلَّ عَلَى الْخَلْقِ هُوَشَهْرٌ وَاحِدٌ فَضُوعِفَ هَذَا الشَّهْرُ فِي الْكَفَّارَةِ تَوْكِيداً وَتَغْلِيظاً عَلَيْهِ. فَإِنْ قَالَ فَلِمَ جُعِلَتْ مُتَتَابِعَيْنِ قِيلَ لِئَلا يَهُونَ عَلَيْهِ الأَدَاءُ فَيَسْتَخِفَّ بِهِ لانَّهُ إِذَا قَضَاهُ مُتَفَرِّقاً هَانَ عَلَيْهِ الْقَضَاءُ. فَإِنْ قَالَ فَلِمَ أُمِرَ بِالْحَجِّ؟ |
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It is said, ‘It is because it is a form of going towards God; asking him for numerous rewards; and departing from all (evil) that one has committed; to be repentant for all that he has done in the past; and to start what he will do in the future. The Hajj pilgrimage is also done so that one can expend his wealth and puts himself to trouble; experiences separation from his spouse and children; avoids lust and pleasure; suffers from the troubles of the trip in the heat, cold, and fear for a long span of time along with humility, courtesy and humbleness. The Hajj pilgrimage also benefits the people in the East or the West of the Earth - whether they live in the deserts or at sea; partake in the Hajj pilgrimage or not; import goods; do business; sell or buy; are dealers or the needy; rent riding animals or are too poor to rent any riding animals to go on the Hajj pilgrimage. It also includes the fulfillment of the needs of the people who live in the vicinity where the Hajj pilgrims gather together. It also includes the training of and the narration of the traditions from the Immaculate Leaders (s) from one region over to another region as the Sublime God said, ‘Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).’ [185] And if he asks, ‘Why have we been ordered to go on the Hajj pilgrimage once and not more?” It is said, ‘It is because the Sublime God established the obligatory deeds taking into consideration the weakest people as the Honorable the Exalted God said, ‘…He must make an offering, such as he can afford, but if he cannot afford it…’ [186] This refers to a sheep that both the rich and the poor can offer. The other obligatory deeds are the same way and are established considering the weakest people. One of the obligatory deeds is to go on the Hajj pilgrimage which is obligatory once in one’s lifetime. God has encouraged the rich people to perform it as often as they can. And if he asks, ‘Why we have been ordered to go on the ‘Tamatu (major) Hajj pilgrimage?”[187] |
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قِيلَ لِعِلَّةِ الْوِفَادَةِ إِلَى اللَّهِ عَزَّ وَجَلَّ وَطَلَبِ الزِّيَادَةِ وَالْخُرُوجِ مِنْ كُلِّ مَا اقْتَرَفَ الْعَبْدُ تَائِباً مِمَّا مَضَى مُسْتَأْنِفاً لِمَا يَسْتَقْبِلُ مَع مَا فِيهِ مِنْ إِخْرَاجِ الأَمْوَالِ وَتَعَبِ الأَبْدَانِ وَالاشْتِغَالِ عَنِ الأَهْلِ وَالْوَلَدِ وَحَظْرِ الأَنْفُسِ عَنِ اللَّذَّاتِ شَاخِصاً فِي الْحَرِّ وَالْبَرْدِ ثَابِتاً ذَلِكَ عَلَيْهِ دَائِماً مَعَ الْخُضُوعِ وَالاسْتِكَانَةِ وَالتَّذَلُّلِ مَعَ مَا فِي ذَلِكَ لِجَمِيعِ الْخَلْقِ مِنَ الْمَنَافِعِ فِي شَرْقِ الأَرْضِ وَغَرْبِهَا وَمَنْ فِي الْبَرِّ وَالْبَحْرِ مِمَّنْ يَحِجُّ وَمِمَّنْ لا يَحِجُّ مِنْ بَيْنِ تَاجِرٍ وَجَالِبٍ وَبَائِعٍ وَمُشْتَرٍ وَكَاسِبٍ وَمِسْكِينٍ وَمُكَارٍ وَفَقِيرٍ وَقَضَاءِ حَوَائِجِ أَهْلِ الأَطْرَافِ فِي الْمَوَاضِعِ الْمُمْكِنِ لَهُمُ الاجْتَِماعُ فِيهَا مَعَ مَا فِيهِ مِنَ التَّفَقُّهِ وَنَقْلِ أَخْبَارِ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ إِلَى كُلِّ صُقْعٍ وَنَاحِيَةٍ كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ وَلِيَشْهَدُوا مَنافِعَ لَهُمْ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِحَجَّةٍ وَاحِدَةٍ لا أَكْثَرَ مِنْ ذَلِكَ قِيلَ لانَّ اللَّهَ عَزَّ وَجَلَّ وَضَعَ الْفَرَائِضَ عَلَى أَدْنَى الْقَوْمِ قُوَّةً كَمَا قَالَ عَزَّ وَجَلَّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ يَعْنِي شَاةً لِيَسَعَ لَهُ الْقَوِيُّ وَالضَّعِيفُ وَكَذَلِكَ سَائِرُ الْفَرَائِضِ إِنَّمَا وُضِعَتْ عَلَى أَدْنَى الْقَوْمِ قُوَّةً وَكَانَ مِنْ تِلْكَ الْفَرَائِضِ الْحَجُّ الْمَفْرُوضُ وَاحِداً ثُمَّ رَغَّبَ بَعْدُ أَهْلَ الْقُوَّةِ بِقَدْرِ طَاقَتِهِمْ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالَّتمَتُّعِ إِلَى الْحَجِّ؟ |
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It is said, ‘This is a mitigation from your Lord and is out of His Mercy, so that the people may leave their state of ritual consecration for the Hajj, and this period does not become too long for them making them enter into corruption. Both (major) Hajj and ‘Umra (minor Hajj) are obligatory. Remaining in the state of consecration for the first one is like voiding the consecration for the second one. That is so that Hajj is not performed without ‘Umra, and there would be a clear distinction between them.[188] And the Prophet (s) said, ‘‘Umra is attached to Hajj all the way up until the Resurrection Day.’ Had the Prophet (s) not brought an offering along and could leave the state of ritual consecration, he (s) would have done as he ordered the people to do. That is why the Prophet (s) said, ‘Had I not brought my offering along with me, I would have performed my last deed as I ordered you to do. However I have brought along the offering, and one who brings along the offering cannot leave the state of ritual consecration for the Hajj until he makes the offering.’ Then a man stood up and said, ‘O God’s Prophet! Will we leave as Hajji’s while sperm is dripping down our heads due to major ritual impurity?’ The Prophet (s) told him, ‘You will never ever believe in this.’’ And if he asks, ‘Why has its time been established to be during the first ten days of the (Arabic) month of Dhul-Hajja? It is said, ‘The Sublime God likes His servants to worship Him during the period of ‘Tashriq [189] since these days are the days on which the angels went on the Hajj pilgrimage for God for the first time (and the days) during which they circumambulated around Him. Then He established this as a tradition for mankind all the way up until the Resurrection Day. And the Prophets Adam (s), Noah (s), Abraham (s), Moses (s), Jesus (s) and Muhammad (s) and all the other Prophets performed the Hajj pilgrimage during the same period of time. This has become a tradition for their progeny all the way up until the Resurrection Day. And if he asks, ‘Why we have been ordered to enter the state of ritual consecration for the Hajj (by wearing ‘Ihram)?’ It is said, ‘That is so as to be humble before entering the Honorable the Exalted God’s Shrine and His Protection. That is so as to quit licentiousness; engaging in worldly affairs, its ornaments and pleasures; |
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قِيلَ ذلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ لانْ يَسْلَمَ النَّاسُ مِنْ إِحْرَامِهِمْ وَلا يَطُولَ ذَلِكَ عَلَيْهِمْ فَيَدْخُلَ عَلَيْهِمُ الْفَسَادُ وَأَنْ يَكُونَ الْحَجُّ وَالْعُمْرَةُ وَاجِبَيْنِ جَمِيعاً فَلا تُعَطَّلَ الْعُمْرَةُ وَلا تَبْطُلَ وَلا يَكُونَ الْحَجُّ مُفْرَداً مِنَ الْعُمْرَةِ وَيَكُونَ بَيْنَهُمَا فَصْلٌ وَتَمْيِيزٌ وَقَالَ النَّبِيُدَخَلَتِ الْعُمْرَةُ فِي الْحَج إِلَى يَوْمِ الْقِيَامَةِ وَلَوْ لا أَنَّهُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ كَانَ سَاقَ الْهَدْيَ وَلَمْ يَكُنْ لَهُ أَنْ يَحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ لَفَعَلَ كَمَا أَمَرَ النَّاسَ وَلِذَلِكَ قَالَ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ كَمَا أَمَرْتُكُمْ وَلَكِنِّي سُقْتُ الْهَدْيَ وَلَيْسَ لِسَائِقِ الْهَدْيِ أَنْ يَحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ نَخْرُجُ حُجَّاجاً وَرُءُوسُنَا تَقْطُرُ مِنْ مَاءِ الْجَنَابَةِ فَقَالَ إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً. فَإِنْ قَالَ فَلِمَ جُعِلَ وَقْتُهَا عَشْرَ ذِي الْحِجَّةِ قِيلَ لانَّ اللَّهَ تَعَالَى أَحَبَّ أَنْ يُعْبَدَ بِهَذِهِ الْعِبَادَةِ فِي أَيَّامِ التَّشْرِيقِ فَكَانَ أَوَّلُ مَا حَجَّتْ إِلَيْهِ الْمَلائِكَةُ وَطَافَتْ بِهِ فِي هَذَا الْوَقْتِ فَجَعَلَهُ سُنَّةً وَوَقْتاً إِلَى يَوْمِ الْقِيَامَةِ فَأَمَّا النَّبِيُّونَ آدَمُ وَنُوحٌ وَإِبْرَاهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَغَيْرُهُمْ مِنَ الأَنْبِيَاءِ إِنَّمَا حَجُّوا فِي هَذَا الْوَقْتِ فَجُعِلَتْ سُنَّةً فِي أَوْلادِهِمْ إِلَى يَوْمِ الْقِيَامَةِ. فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالإِحْرَامِ قِيلَ لانْ يَخْشَعُوا قَبْلَ دُخُولِ حَرَمِ اللَّهِ عَزَّ وَجَلَّ وَأَمْنِهِ وَلِئَلا يَلْهُوا وَيَشْتَغِلُوا بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا وَزِينَتِهَا وَلَذَّاتِهَا وَيَكُونُوا جَادِّينَ فِيَما فِيهِ قَـاصِدِينَ |
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to struggle hard to achieve what they have set out to do there; to go towards doing what they have set out to do; as well as what there is in the ‘Ihram including the exaltation of the Sublime God and His House. Entering the state of ritual consecration means humbleness to Him, hoping His Rewards; fearing His Chastisements; going towards Him in a state of humbleness, subordination and submissiveness. And blessings be upon Muhammad (s) and his Household.’ Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Al-Fadhl ibn Shathan[190] who heard these narrations on the reasons behind decrees I told him, “Let me know whether these reasons which you expressed were out of your own understanding and deductions due to the results of intellectual reasoning or you have heard them and are narrating them?” He told me, “I am not one to know the Sublime God’s purpose behind what He has made incumbent (upon us), or know the purpose of God’s Messenger (s) for what he has decreed and established as tradition. Neither can I express the reasons myself. However, what I have expressed was what I have heard from my Master (Imam) Abil Hassan Ali ibn Musa Al-Reza (s) on different occasions, one after the other. Then I compiled them together.” Then I asked him, “Can I narrate these traditions on your authority on the authority of Al-Reza (s)?” He replied, “Yes.” Al-Hakim Abu Muhammad Ja’far ibn Nu’aym ibn Shathan - may God be pleased with him - narrated that his uncle Abi Abdullah Muhammad ibn Shathan quoted on the authority of Al-Fadhl ibn Shathan, “I heard this reasoning from my Master Abil Hassan ibn Musa Al-Reza (s) on different occasions, and I compiled them together. |
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نَحْوَهُ مُقْبِلِينَ عَلَيْهِ بِكُلِّيَّتِهِمْ مَعَ مَا فِيهِ مِنَ التَّعْظِيمِ لِلَّهِ عَزَّ وَجَلَّ وَلِنَبِيِّهِ وَالتَّذَلُّلِ لانْفُسِهِمْ عِنْدَ قَصْدِهِمْ إِلَى اللَّهِ عَزَّ وَجَلَّ وَوِفَادَتِهِمْ إِلَيْهِ رَاجِينَ ثَوَابَه َاهِبِينَ مِنْ عِقَابِهِ مَاضِينَ نَحْوَهُ مُقْبِلِينَ إِلَيْهِ بِالذُّلِّ وَالاسْتِكَانَةِ وَالْخُضُوعِ وَاللَّهُ الْمُوَفِّقُ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَآلِهِ وَسَلَّمَ. حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ النِيْسابُوري العَطَّار رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىِّ بْنِقُتَيْبَةَ النِيْسابُوريُّ قالَ قُلْتُ لِلْفَضْلِ بْنِ شَاذَانَ لَمَّا سَمِعْتُ مِنْهُ هَذِهِ الْعِلَلَ أَخْبِرْنِي عَنْ هَذِهِ الْعِلَلِ أَذَكَرْتَهَا عَنِ الاسْتِنْبَاطِ وَالاسْتِخْرَاجِ وَهِيَ مِنْ نَتَائِجِ الْعَقْلِ أَوْ هِيَ مِمَّا سَمِعْتَهُ وَرَوَيْتَهُ فَقَالَ لِي مَا كُنْتُ لاعْلَمَ مُرَادَ اللَّهِ عَزَّ وَجَلَّ بِمَا فَرَضَ وَلا مُرَادَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِمَا شَرَعَ وَسَنَّ وَلا عِلَلَ ذَلِكَ مِنْ ذَاتِ نَفْسِي بَلْ سَمِعْتُهَا مِنْ مَوْلايَ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ الْمَرَّةَ بَعْدَ الْمَرَّةِ وَالشَّيْءَ بَعْدَ الشَّيْءِ فَجَمَعْتُهَا فَقُلْتُ فَأُحَدِّثُ بِهَا عَنْكَ عَنِ الرِّضَا عَلَيْهِ السَّلامُ قَالَ نَعَم حَدَّثَنا الْحاكِم أَبُو مُحَمَّد جَعْفَرِ بْنِ نُعَيْم بْنِ شاذان النِيْسابُوري رَضِىَ اللهُ عَنْهُ عَنْ عَمِّهِ أَبي عَبْدِ اللَّه مُحَمَّدِ بْنِ شاذان، عَن الفَضْلِ بْنِ شاذان أَنَّهُ قالَ سَمِعْتُ هَذِهِ الْعِلَلَ مِنْ مَوْلايَ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ مُتَفَرِّقَةً فَجَمَعْتُهَا وَأَلَّفْتُهَا. End of Part 2
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