“He turned away from them and said, ‘Alas for Joseph!’ His eyes had turned white with grief, and he choked with suppressed agony.” (12: 84)
Reading the above verse of the Quran, many people may not perceive why prophet Jacob (PBUH) wept so hard on the loss of his son, Josef (AS) until he became blind. And he continued grieving on the loss of Josef so much that his sons told him “By Allah! You will go on remembering Joseph until you wreck your health or perish”. (12: 85) Was his grief merely because of the loss of Josef or the oppression that his brothers had towards him? Or was it because of his disappointment with his other sons who committed such a cruel act toward Josef?
When we read the story of prophets in the Quran, each of them say to their people that I want no reward from you, as “my reward lies only with him who originated me” (11” 51), while among all the prophets of God, Prophet Muhammad (PBUH&HP) made an exception as God ordered him to tell people “Say, ‘I do not ask you any reward for it except the love of [my] relatives.” (42:23)
And therefore, it is for this straightforward order of God in the Quran that Muslims love the household of Prophet so dearly. It is narrated from the prophet who said: “Surely, there exists in the hearts of the believers, with respect to the martyrdom of Imam Hussain, a heat that never subsides.” [1]
Therefore, if you visit Muslims who are weeping and mourning on the martyrdom of Imam Hussain (AS), many of them may not be able to explain why they are doing so. They may only tell you that there are a pain and grief that I feel within my heart, and they may speak of their love for the prophet’s household. However, apart from those feelings and emotions, let’s see what the logical reasons behind mourning for Imam Hussain (AS), his family and companions are?
The mourning for Imam Hussain (AS) that is increasingly spreading all over the world after about 1400 years is one of the miraculous aspects of Imam Hussain’s (AS) uprising. However, aside from strong feelings that Muslims have for the household of the Prophet, there are so many narrations from the progeny of Prophet Muhammad (PBUH) that encourages people to weep on the sorrow of Imam Hussain (AS) and his family. For example the narration from Imam Reza that says: “If you weep over the afflictions of Hussain (AS) such that tears flow from your eyes and fall upon your cheeks, Allah will forgive all your sins whether big or small and less or large in number.” [2]
But why would great Muslim leaders emphasize so hard on spending time and energy on weeping and mourning, while people could spend the same amount of time and energy for doing scientific research or inventing something that helps humanity?
This question is raised by many people, and here I wish to mention a few reasons why reviving the tragedy of Karbala is so important.
“We will recount to you the best of narratives in what We have revealed to you of this Quran, and indeed prior to it you were among those who are unaware [of it].” (12:3)
When you read the Holy Quran, you see it full of stories of the past generations through which God portrays the most important human values in life.
The event of Karbala is full of lessons that are worth being reviewed every day and night, to help the growth of human society; lessons of heroism, standing against cruelty, defending human dignity, and complete obedience of God.
Holding mourning gatherings is a great reason where people of the society, from all different social classes and different ages, sit together and revise the most important humanitarian issues and values which awaken the spirit of chivalry in them and give them the courage to stand against the oppressors of their time.
After the event of Karbala occurred, there were no specific media to convey the message of Karbala and the aim of Imam Hussain (AS) from going to the land of Karbala. From then on, it was only the mourning gatherings that were a place to recite the tragedy of Karbala to others and through it, illuminate the right from wrong. This great event at the time of Imam Hussain (AS) where the rulers of society were trying to hide the way of righteousness was a magnificent move to help the religion of God: “O you who have faith! Be Allah’s helpers, just as Jesus son of Mary said to his disciples, ‘Who will be my helpers for Allah’s sake?’” (61: 14)
In today’s psychology, many believe that if you have a goal to reach, having an image of that goal in mind will help you reach it. In mourning ceremonies for Imam Hussain (AS) we keep repeating the great morals and values of Imam Hussain (AS) and his companions and household. We keep revising their kindness, wisdom, courage, their humbleness toward God and good people and chivalry toward the oppressors, etc.
Naming the above characteristics in such ceremonies and trying to be like those great courageous men and women, is more beneficial than any life-coaching sessions that try to help us revive ourselves and our lives, and it is at everyone’s access for free.
If we hate oppression and wish to stand against it, we need a guide to know how to behave in different situations; when to negotiate, when to disagree, when to yell our beliefs, when to make our movement revolutionary and call others to assist us, when to make peace, and finally when is the time to fight against the oppressor?
It is hard to find a true answer to all the above questions when we face the oppressors. But revising the history of Karbala and studying Imam Hussain’s (AS) behavior in a different situation can help us find the choice when we face similar conditions, as he has gone through the same path. Mourning ceremonies are the situation where this history is revised every time, and we can perceive through reading the history that Imam Hussain (AS) did not tend to start a fight from the beginning. At some point he even migrated from his hometown to avoid the war, When he was forced to give allegiance to the corrupt caliph, Yazid, instead of making riots, he left the city, while he had received so many invitation letters from people of Kufah to become their leader. But since the Kufies broke their oath, he had to faith towards Karbala.
However, even in Karbala, he did not tend to fight. But he sent letters and made negotiations. He gave speeches to illustrate the truth for people. He wrote letters to different classes of the society and advised people and invited them to follow the true path. Although his enemies never accepted to change their minds and follow the true path, he still did not start the fight, until he was attacked by the enemy. And he defended himself and his household only when he had no other choice. Therefore, Hussain (AS) and his behavior in different conditions can be a great role model for us, in life.
Hussain (AS) does not belong to Muslims only. His behavior and lifestyle represent a way of life for all humans who wish to live a prosperous life. It is in the nature of all human beings who hate oppression and cruelty and would like to stand against it. Hussain (AS) teaches us to have courage and chivalry in life. That is why he faced the army of the enemy on the tenth day of Muharram and said: “If you do not believe in any religion and do not fear the resurrection day, at least be free men in this world.” This saying clearly shows that Hussain’s teachings are not limited to Muslims only, but his way of life can be a role model for all of those who wish to live a humane life.
References:
- Mustadrak al-wasail, vol. 10, p. 31
- Shaykh Abbas Qummi: Nafasul Mahmum, tradition. 9
- Bihar al-Anwar, vol. 45, p. 51
These approximate statistics show that the world today is experiencing many problems that solving them is so difficult that they seem almost impossible to solve. People are and have always been suffering from hunger, poverty, violence, war, physical and psychological disorders or diseases, and the like.
The question is, “What does Allah Almighty do about all these?”
Evil proves that Allah doesn’t exist
Some people may ask “If Allah Almighty exists and He is omnipotent and loves his worshipers, why do people suffer while He can prevent all these problems?”
Those believing in Allah Almighty mostly argue that the discipline in the world and the harmony between its parts prove that there is a God who has made all these. On the other hand, those who disbelieve in Allah Almighty respond that the world is full of evils, as well, and the difficulties in the world are uncountable and unbearable.
In return, the believers say that the discipline of the world is a sign of the existence of Allah Almighty whether some evils exist or not. They don’t say that to prove the existence of Allah Almighty we should prove the whole world is disciplined but there is an adequate amount of harmony in the world that proves there is a Creator.
The Holy Quran and the Shiite Imams have answered the problem of evil in various ways.
We know that Allah is pure good, but He sometimes lets us suffer because through enduring these sufferings and hardships, we can achieve something better which couldn’t be possible to achieve without experiencing those difficulties.
Sometimes, Allah tests us with hardships and difficulties, so He sees how we react and if we do well, we will be worthy enough to be rewarded by Allah. If Allah doesn’t test us, how can we show our worthiness?
The Holy Quran says,
We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure* — who, when faced with a disaster, say, “Surely to Allah we belong and to Him we will ˹all˺ return.”* They are the ones who will receive Allah’s blessings and mercy. And it is they who are ˹rightly˺ guided. * (2:155-157)
In this regard, Imam Sadiq (AS) says,
Indeed, there is a [high] place in the heavens that no one can reach except with enduring hardships regarding their bodies. (7)
Also, Imam Ali (AS) says about the advantages of difficulties,
Remember that the tree of dry plains is the best for timber, while green twigs have soft bark, and the wild bushes are very strong for burning and slow in dying off. (8)
Now we can understand why the believers are suffering from their issues more than the disbelievers. Allah wants to give us greater rewards in the hereafter. Imam Sadiq (AS) says,
Among people, the prophets suffered the most, and after them the ones who are like them. (9)
He also says,
Believers will suffer as much as their righteous deeds. Therefore, if they have a true religion and do good deeds, they will suffer from so many difficulties. This is because of the fact that Allah hasn’t created this world as a reward for the believers and not as a punishment for the disbelievers. (10)
Our Imams, especially Imam Hussein (AS), are the best examples of what Imam Sadiq (AS) says. If you study their history, you would see that they lived in the hardest circumstances.
The Holy Quran says,
Fighting has been made obligatory upon you ˹believers˺, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know. (2:216)
Imam Sadiq (AS) says,
The ones who disgust by the hardships of this world are like the kids who disgust by the bitter medicines and get angry when it is forbidden for them to eat some delicious food (which is harmful to them). (11)
For instance, imagine someone getting fired. This would make them so sad and they would think that Allah has forgotten about them. However, when they search for a new job, Allah gives them a better job opportunity which makes them understand getting fired was actually a gift because it made them go for another job. Notice that sometimes we think some event is bad but actually is a gift.
Our needs are mostly the only things that make us think about God. When everything is good and we have no problems in our lives and everything is just as we want, most of us forget about Allah and that He is the one who has given us all these gifts.
The Holy Quran says,
Indeed, man becomes rebellious * when he considers himself without need. (96:6 - 7)
It also says,
And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.* And when they board a ship, they supplicate Allāh, sincere to Him in religion [i.e., faith and hope]. But when He delivers them to the land, at once they associate others with Him.* So that they will deny what We have granted them, and they will enjoy themselves.
But they are going to know.(29:64-66)
Allah almighty clarifies why he sometimes let people suffer,
We will certainly make them taste some of the minor torment ˹in this life˺ before the major torment ˹of the Hereafter˺, so perhaps they will return ˹to the Right Path˺. (32:21)
It means that Allah punishes us in this world because of forgetting about Him and committing sins and by this punishment, He tries to make us understand that we should stop and repent. This way Allah protects us from the greater punishment of the hereafter.
Every evil in this world is not always because of the will of Allah but it is sometimes the consequence of humans’ deeds. The Holy Quran says,
Corruption has appeared throughout the land and sea as a result of people's actions, so He will make them taste [the consequences of] some of their actions so that perhaps they will return [to righteousness]. (30:41)
Whatever affliction befalls you is because of what your own hands have committed. And He pardons much. (42:30)
Allah gave humans free will and would not force us to do or not to do anything. Therefore, humans must face the result of their actions.
Take World War I and II as examples. Many people were killed and butchered by soldiers of the opposite party. Were these wars by the will or order of Allah? If one refuses to study and work hard while young, he/she will have to work hard and suffer from poverty in the future. It is the consequence of his/her deeds not the will of Allah.
Resources
- https://www.wfp.org/global-hunger-crisis
- https://ourworldindata.org/homicides#in-some-countries-homicide-is-one-of-the-leading-causes-of-death
- https://worldpopulationreview.com/country-rankings/murder-rate-by-country
- https://worlddata.io/portfolio/world-poverty-clock
- https://www.who.int/data/gho/data/themes/mortality-and-global-health-estimates
- https://www.worldometers.info/coronavirus/
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.3, pg.261
- Nahjul Balagha, Letter 45
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.3, pg.261
- The same
- Tohid, Mufazzal ibn Umar, pg.168
Leaving behind the town where one is born and raised is a daring decision, which is often followed by many challenges and difficulties. You enter a new world, have to live with new people, and speak a new language. Yet it becomes even more daring when your mission is to spread a peaceful message, to lead people toward what is right and remind them of human values, which they might have forgotten, or put aside. Imam Rida (AS), the eighth infallible Imam (AS) of Shias, was made to migrate to another country and live among the people whom he didn't know. Nevertheless, his eminent personality and unique characteristics won him such a position among the people of that town that they still honor him centuries after his demise, a person whose fame went beyond any borders and reached every corner of this world.
In what follows, we will have a glance at the life journey of Imam Rida (AS), this honorable figure.
Ali ibn. Musa al-Rida was born on December 29, 765 A.D in Medina. His father was Imam Musa al-Kazim (AS), the seventh infallible Imam of Shias, and his mother was Tuktam [1]. He is a descendant of Prophet Muhammad (PBUH&HP), the Prophet of Islam. His most famous title was al-Rida, meaning "the satisfied one" and was chosen for him due to his utter devotion and submission to Allah, which also brought him Allah's satisfaction. As Imam Jawad (AS), his son, said, "The Almighty Allah named him Rida because He was pleased with him in the heavens and the Prophet of Allah (PBUH&HP) and the Imams of guidance (AS) were pleased with him on earth" [2].
According to some sources, Imam Rida (AS) married twice in his lifetime. His first wife was Sabika, who was a descendant of Maria, prophet Muhammad (PBUH&HP)'s wife [3]&[4]. It is reported that Imam Rida (AS) married his second wife on al-Ma' mun's suggestion, the caliph of the time, to marry his daughter, Umm Habib. This incident happened around 817 A.D. Al-Ma' mun's intention on forming this tie was to get closer to Imam Rida (AS) and to continually have him under his supervision to avoid any action against himself by Imam Rida (AS) [5]&[6]&[7].
There is a disagreement on the number of his children, yet one thing is definite; he had a son called Muhammad, also known as Imam Jawad (AS), who would follow the leadership after him [8].
On 799 A.D. and after the demise of Imam Musa al-Kazim (AS), the period of Imam Rida (AS) 's leadership began, in which he followed his ancestors' path in enlightening Muslims and reminding them of the true message of Prophet Muhammad (PBUH&HP). In the first 17 years of his leadership, which he spent in Medina, he turned into one of the well-known figures among Muslims praised for his many virtues, including his significant command of Islam and Islamic sciences [9]. The contemporary caliphs during Imam Rida (AS) 's period of leadership include Harun al-Rashid, Muhammad al-Amin, and al-Ma' mun all belonging to the Abbasid dynasty.
After the death of Harun al-Rashid, his two sons, al-Amin and al-Ma' mun, initiated a dispute over succeeding their father's crown. To secure his position and realizing Persians favor over Imam Rida (AS) and the teachings of Ahl-ul-Bayt, al-Ma' mun sent orders to Imam Rida (AS) to leave his town and join him in Khorasan, a province in Iran. If Imam Rida (AS) would side with him, al-Ma' mun thought, his throne would have become stronger, and he could have defeated his brother effortlessly [10]. Therefore, on 817 A.D. Imam Rida (AS) was made to migrate from Medina to Iran. The route which al-Ma' mun's representative chose to take Imam Rida (AS) to Khorasan was intentionally planned not to pass any city in which the adherents of Imam (AS) resided to avoid any possible gathering against al-Ma' mun's throne [11]. Nevertheless, he met many people on his way to Khorasan, which asked him to make a speech for them or tell them a hadith, the most famous of which was the hadith which he narrated in Neyshabur on the request of a Muslim scholar. This hadith, best known as the "Hadith of the Golden Chain (Silsilat al-Dhahab)", whose source goes back to Prophet Muhammad (PBUH&HP) and is one of the most authentic hadiths in Islamic texts, emphasizes on the importance of adhering to the Imam of the time who are chosen by Allah to continue the path of spreading His message in the absence of the Prophet (PBUH&HP) [12].
On reaching Merv, the town al-Ma' mun chosen as the center of his caliphate, Imam Rida (AS), was summoned by al-Ma' mun to both welcome him and inform him of an important decision he had made with regard his throne. He first welcomed Imam Rida (AS) warmly and then told him that he had decided to leave the crown to him, yet Imam (AS) firmly refused this idea. He then came with another offer, asking Imam (AS) to be his heir and successor of his throne. But Imam (AS) refused to accept this offer, too, since he knew al-Ma' mun had certainly another plan in mind and only wanted to win Imam Rida's (AS) support to save his own position against possible threats. Nevertheless, al-Ma' mun didn't give up and repeated his offer, this time implying a death threat on Imam Rida (AS) in case of his refusal. Therefore, Imam Rida (AS) was reluctantly made to accept being al-Ma' mun's successor, under certain conditions: "So, I accept if I do not give any command and do not prohibit, I neither give Fatwa (religious creed) nor do I judge, I neither assign anyone to any task nor do I change anything's position." [13]. As a result, al-Ma' mun gave allegiance to Imam Rida (AS) as his crown prince on March 817 A.D. in front of people.
As it was mentioned above, "Imam Rida (AS) knew about al-Ma 'mun's intention and told him, 'you want that people say, 'Ali b. Musa (AS) is not uninterested in the world and leadership, but it is the world that is uninterested in him. Do not you see how he (AS) has accepted to become the crown prince greedy for caliphate?' He answered those who asked him why he accepted to be the prince, "I accepted that unwillingly and under pressure.' The conditions Imam Rida (AS) declared for taking this position were, in fact, his withdrawal from cooperation in the government of al-Ma' mun, because Imam (AS) said that he neither would assign anyone to work nor would depose anyone; he neither would break a custom nor would he change anything in the current situation" [14]. This dubious agreement ended when al-Ma'mun felt his position in danger due to the threats he received from other members of the royal family and decided to remove Imam (AS) by murdering him.
Moreover, Imam (AS) had revealed his hostility toward al-Ma' mun's caliphate through many of his manners. One of the most notable instances is his attendance in Eid-al-Fitr prayer. Despite al-Ma' mun's constant request on Imam Rida (AS) to lead the Eid prayer, Imam (AS) refused due to the conditions he had set on accepting al-Ma' mun's successorship. Yet, upon al-Ma' mun's insistence, he agreed to lead the prayer provided that he would attend it the way Prophet Muhammad (PBUH) did. Therefore, despite the people's expectation to see Imam (AS) coming for the prayer in the pompous manner of caliphs, he appeared in modest clothes and barefooted while reciting Takbir (Allah-u-Akbar, e.g., Allah is the Greatest) [i]. When people saw Imam's (AS) manner, they also followed him and took off their shoes and said Takbir. Terrified for this gathering to end in a rebel against his throne, al-Ma' mun ordered one of his handlers to ask Imam (AS) to return and leave off leading the prayer. Therefore, Imam (AS) went back home without performing the prayer [15].
Modesty
Despite being a crown prince and having the opportunity to use the pretentious joys of wealth, Imam Rida (AS) led a simple life and treated everyone with honor and respect regardless of their social level or wealth. It is reported that when the food was served in his house, he would call everyone, even the servants, to sit and eat with him. When others saw this manner of Imam (AS), they would recommend him to separate his food from his servants and treat them differently, yet he would say, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
In another account, a man praised Imam (AS) and told him, "By God, there is none who is superior to you in the nobleness of your ancestry." Yet, Imam (AS) replied, "My ancestors are honored merely for their Godliness, piety, and worship." Another man once declared," By God, you are the best in the world." The Imam checked him by saying: "Don't you declare an oath. Any man who is more pious than me can be better than me" [16].
Following his forefathers' footsteps, Imam Rida (AS) cared deeply for the people in less desirable circumstances and tried to help them by all means. According to an account, Imam Rida (AS) had given all his money away at once on the day of Arafah. One of his companions found Imam's (AS) action to be harmful to him, yet he answered, "It is, in fact, useful. Never regard an action which will be rewarded on the hereafter, as a compensation" [17].
In another account, a man on his way back from the holy pilgrimage to Mecca (Hajj) came to Imam Rida (AS) and asked him some money since he had lost all his money on his journey. Imam (AS) went inside his house, returned after some time, and without showing himself passed a significant amount of money to the man from behind the door and told him, "Take this money and make the most of it. Now leave here instantly, so that neither I see you, nor do you see me." When Imam (AS) was asked of the reason for this manner, he replied, "I didn't want him to see him ashamed and feeling belittled because of his request" [18].
Imam Rida (AS) was famous for his many debates with great scholars of different sects and religions in his time about religious and jurisprudential issues. When he was in Medina, he would sit in the Prophet Muhammad's (PBUH&HP) mosque, and people brought their questions and problems to him to solve. Also, when he migrated to Merv, Al-Ma' mun brought many knowledgeable and well-known scholars to engage in a debate with Imam (AS) and, of course, secretly desired to belittle Imam's (AS) position should he defeat in any of these debate sessions. However, all these scholars were amazed by Imam's (AS) vast knowledge and excellent command of religious matters and admitted his superiority over them [19]. When al-Ma' mun saw that these debate sessions are turning into a threat against his seemingly high position, he tried to restrict them and forbid Imam (AS) from holding these gatherings anymore [20].
Moreover, in the hadiths and narrations left by him, Imam Rida (AS) includes many recommendations regarding health, medicine, proper eating habits, ways to prevent diseases, and personal hygiene. His book called, Tibb al-Rida (AS), also known as Risala al-Dhahabiyya (The Golden Treatise), contains these kinds of information.
The reason for all the significant characteristics that Imam Rida (AS) manifested in his manners was definitely his deep faith in Allah. He was so immersed in his devotion to the One and Only Creator, which didn't even take a step without first considering His satisfaction.
This devotion both appeared in his manners toward people and the way he worshiped his Lord. It is reported that he would instantly interrupt a debate session on hearing the call to prayer (Adhan) to attend his Beloved Lord and perform Salat. Numerous accounts narrate his long and sincere worship at night. Once, Imam Rida (AS) told the man to whom he gave his shirt away, "take care of this shirt with which I have prayed a thousand rak' as every night for a thousand nights and wearing which, I have finished recitation of the Qur'an for a thousand times" [21].
Imam Ali ibn Musa al-Rida was finally martyred by al-Ma' mun through giving him a poisonous fruit in 818 A.D [22]. After establishing Imam (AS) as his successor, which he did to strengthen his throne and win the favor of Persians by having Imam's (AS) support, al-Ma' mun found that Imam (AS) was not the kind of person to be suppressed and taken benefit from. Imam Rida (AS) implicitly showed his hostility and opposition to al-Ma' mun's crown on many occasions and gatherings. Therefore, in one of their meetings, he gave Imam (AS) a poisoned fruit, which resulted in his death two days later [23]. Imam Rida's (AS) body now rests in a shrine in Mashhad, Iran.
Notes:
[i] It is a tradition to say Takbir loudly on the Eid al-Fitr before the prayer.
References:
- Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 14.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, V.49, P.4.
- Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 91.
- Kulaynī, al-Kāfī, vol. 1, p. 492.
- Yāfiʿī, Mirʾāt al-jinān, vol. 2, p. 10.
- Ṭabarī, Tārīkh al-Ṭabarī, vol. 7, p. 149.
- Qarashī, Ḥayāt al-Imām ʿAlī ibn Mūsā al-Riḍā, vol. 2, p. 408.
- Mufīd, al-Irshād, vol. 2, p. 271.
- Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 64.
- S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.85. Pdf.
- Motahari, Majmūʿih āthār-i ustād shahīd Motahari, vol. 18, p. 124.
- Sadūq, Maʿānī l-akhbār, p. 371.
- Mufīd, al-Irshād, vol. 2, p. 259.
- http://en.wikishia.net/view/Imam_Ali_b._Musa_al-Rida_(a)
- Jaʿfarīyān, Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa, p. 443-444.
- S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.90. Pdf.
- Ibn Shahr Āshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib, vol.4, p.360.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.49, p.101.
- Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 152.
- ibid, vol. 2, p. 172.
- Ṭūsī, al-Amālī, p. 359.
- Āmilī, al-Ḥayāt al-sīyāsīyya li-l-Imām al-Riḍā, p. 169.
- Mufīd, al-Irshād, vol. 2, p. 270.