CHAPTER IX
THE SCIENCE OF ISLAMIC
JURISPRUDENCE
It is not an act of exaggeration or extremism when we say that the Islamic jurisprudence of
ahl al-Bayt, peace be on them, is the best of that which has been codified in the world of legislation, for it complies with innate and reason, does not deviate from the laws of the cosmos; there is neither difficulty nor narrowness nor backwardness in its items. Rather it is balanced, progressive, and perfect. It has treated man's affairs and given to them decisive solutions in the light of intellect and logic.
Moreover this jurisprudence has another characteristic of great importance, and this characteristic is that it has been taken form the Imams of guidance who are among the pillars of awareness and guidance in the world of Islam, for they announced that they did not give religious edicts regarding a certain matter according to their own opinions or their personal decisions; rather they announced that they took their religious decisions from their grandfather the Prophet, may Allah bless him and his family, who supplied them with his knowledge, singled them out with his wisdom, regarded them as lifeboats and security for mankind, and made it obligatory on the community to follow their creed and their example; and this has been proved by many traditions which has been transmitted from them by the trustworthy narrators from among their companions.
It is worth mentioning that the Shï'ites regard all the precepts which have been narrated on the authority of the Imams of
ahl al-Bayt,
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peace be on them, as part of the Sunna, which is one of the sources of
Fatwa or religious edict and among the concepts of Islamic legislation according which man should act and worship, if the way of the chain of authorities to them (the Imams) is authentic, and if the fatwa` was issued by them to explain the real precept, not for precautionary dissimulation, and other conditions which have been mentioned by the jurists concerning authentic traditions.
Any how, Imam al-Rida, peace be on him, was among the leading Imams of guidance, peace be on them; therefore, his words and actions are part of the Sunna, for a group of legislative precepts have been transmitted from him. We will mention some examples of them in one of the researches of this book. Now, we will talk about his science of Islamic jurisprudence.
Examples of his Jurisprudence
In the previous researches, we mentioned one of the treatises of Imam, peace be on him, in which he recorded excellent legislative precepts. Another group of juristic matters has been reported from him, and it is as follows:
1. The Purity of Well Water
Mohammed b. Isma'ïl wrote to a man who asked him to ask Imam al-Rida, peace be on him, about well water, and he, peace be on him, answered: "Well water is running; nothing spoils it except when its smell or taste changes, so (some water) should be bailed out of it until the smell terminates and its taste becomes good, for it has a source.
"
As for well water, it has the same rank of running water; it does not become unclean except when it changes. The Ima`mi jurists have given a religious decision on well water according to this narration (of the Imam) and others.
____________
1. Wasa'il al-Shia, vol. 1. p. 127.
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2. Things that Invalidate wudu'
The Imam has mentioned the things that invalidate wudu`' as follows: discharge of urine, discharge of feces, discharge of flatus (through the anus), and sleep (to the extent that it makes a person unaware of his surroundings). He, peace be on him, said:
"Wudu' is obligatory on the things that discharge especially from the two parts, and sleep apart from other things, for the two parts are the way of uncleanness. Man has no way which brings about uncleanness to him except through them, so they (men) have been commanded to clean themselves from this uncleanness.
1"
The Imam, peace be on him, also declared that vomiting, nosebleed, and pus were not among things which invalidated
wudu'2. However, some Imams of the Islamic schools declared that these things invalidated
wudu'.
3. The Limit of the Face in Wudu'
Isma'ïl b. Mahran narrated, saying: "I wrote to Imam al-Rida, peace be on him, to ask him about the limit of the face (i.e. the part which should be washed during
wudu'), and he, peace be on him, wrote: from the beginning of the hair to the end of the face in addition to the two foreheads.
3 " As for the jurists, they say that one should wash the face from the point where the hair of the head normally grows down to the chin in length. Breadithwise, the span is that area which is covered by the thumb and the middle finger when they are spread out.
4. Wudu' with a Bandage (jabïra)
'Abd al-Rahma`n b. al-Hajjajj narrated, saying: "I asked Abu al-Hasan al-Rida, peace be on him: 'How can one who has a bandage perform
wudu' or ghusl of janaba or ghusl for the Friday prayer?' He,
____________
1. Al-Tahdhib, vol. 1, p. 5.
2. Wasa'il al-Shia, Chapter on Wudu
3. Ibid.
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peace be on him, replied: 'He should wash the uncovered part with no bandage to which water reaches, and leave apart from that; he should not remove the bandage and play with his surgery( i.e. wound, cut, burn, or broken limb).'
1 "
Al-jaba'ir are bandages (in the term of the time) or others which are put on fractures, wounds, cuts, and abscesses; and they are either on the area which should be washed during
wudu' or
ghusl or on the area which should be rubbed. If it is possible for him to wash or rub the affected area without any harm, then it is obligatory on him to do that. If it is not possible for him to do that because of the harm of water or the like, then it is obligatory on him to wash the place where the bandage (
jabïra) is, and then he rubs over it. If the bandage (
jabïra) on the area which should be rubbed and he cannot remove it to rub on the skin, then he should rub over it. It is worth mentioning that the Imami jurists have mentioned important researches on these matters.
5. The Wudu' of Man and Woman
Mohammed b. Isma'ïl b. Buzaygh narrated on the authority of Abu al-Hasan al-Rida, peace be on him, who said: "In
wudu' for prayer, Allah has made it obligatory on women to start with the inward part of their hands and on men to start with the outward part of their hands.
2"
Mohammed b. 'Ali b. al-Husayn narrated. He said: [Al-Rida`, peace be on him, said:] "Allah, the Great and Almighty, has made it obligatory on people in
wudu' that women should start with the inward part of their hands and men start with the outward part of their hands.
3 "
In
wudu' it is recommended for man to start with washing the outward part of his hands; and as for woman, it is recommended for her to start with washing the inward part of her hands. The meaning of
____________
1. Furu' al-Kafi, vol. 1. p. 11.
2. Ibid., p. 10.
3. Man la Yajdarahu al-Faqih, vol. 1. p. 16.
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the word
farada in the two traditions is that He (Allah) has ordained and explained (performing
wudu' in this manner), and not that He has made (it) obligatory.
1
6. Seeking of Help from others in Wudu' is Reprehensible
Al-Hasan b. 'Ali al-Washsha`' narrated, saying: "I went in to al-Rida`, peace be on him, and there was a pitcher of water before him. When he wanted to perform
wudu' for prayer, I approached him to pour water on his hands, but he refused that and said: 'No, O Hasan!' he said. So I asked him: 'Why are you preventing me from pouring water on your hands? Do you hate that I am rewarded?' 'You will be rewarded,' he answered, 'but I will commit a sin.' 'And how is that?' I asked. He replied: 'Have you not heard these words of Allah, the Great and Almighty:
Therefore, whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord ?2 Here I am! I am going to perform wudu`' for the prayer, which is an act of worship, and I hate that someone helps me in it.'
3 "
In the light of this narration and others which have been transmitted from the Imams of guidance, the Ima`mi jurists have given a religious decision that it is reprehensible for someone to seek help from others in the prerequisites of
wudu'. 4
7. How Tayammum is Performed
Isma'ïl b. Hamma`m al-Kindi reported on the authority of Imam al-Rida, peace be on him, who said: "
Tayammum is one stroke for the face, and one stroke for the back of the hands.
5 "
The famous jurists believe that when
tayammum is performed instead of
wudu', then one stroke is sufficient for the face and the
____________
1. Wasa'il al-Shia, vol. 1. p. 328.
2. Qur'an, 18, 110.
3. Furu' al-Kafi, vol.1, p. 21.
4. Al-Urwat al-Wuthqa, Hateful Things in wudu'
5. Wasa'il al-Shia, vol. 2, p. 978. Al-Tahdhib, vol 1. p. 59.
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(back of) the hands, and that when it is performed instead of ghusl, then two strokes are obligatory.
1 The narration regards multiplicity as absolute; and perhaps it (the narration) has been interpreted as recommended.
8. Tayammum with Mud
'Ali b. Matar narrated on the authority of one of our companions, who said: "I asked al-Rida, peace be on him: Shall one perform
tayammum with mud when he finds neither water nor earth? He said: 'Yes, pure earth and pure water.'"
The narration is clear in making it permissible (for someone) to perform
tayammum with mud when neither water nor earth is available.
9. Incapability of Performing the Ghusl of Janaba
Ahmed b. Mohammed b. Abu Nasr asked Imam al-Rida, peace be on him: "Shall one practice (tayammum) when he is impure and has wound or cut or fear for himself of cold? 'He should not perform ghusl; he should practice
tayammum', he answered."
The narration is clear in making it permissible (for someone) to practice tayammum when he is incapable of performing
ghusl which brings about harm which is negated (according to these words of Him, the Most High:) "And has not laid upon you any hardship in religion."
10. The Skins of Dead Animals
Qasim al-Saqïl narrated, saying: "I wrote to al-Rida, peace be on him: I make sheaths from the skins of dead asses for swords, and they touch my own clothes, and I pray while wearing them. So he, peace be on him, wrote me: 'Use a garment for your prayer.' "
As for the skins of dead animals, they are impure. When a wet
____________
1. Al-Tahdhib, vol. 1, p. 59, Wasa'il al-Shia, vol. 2, p. 973.
2. Al-Tahdjob vol. 1, p. 55. Wasa'il al-Shia, vol. 2, p. 968.
3. Furu' al-Kafi, vol. 1, p. 113. Wasa'il al-Shia, vol. 2, p. 1070.
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garment touches them, it becomes impure. Hence prayer is not permissible except in pure clothes.
11. Gold and Silver Containers
Mohammed b. Isma'ïl reported, saying: "I asked Abu al-Hasan al-Rida, peace be on him, about gold and siliver containers, and he regarded them as reprehensible. So I said: One of our companions narrated that Abu al-Hasan (Imam al-Kazim), peace be on him, had a mirror clothed in silver, and he, peace be on him, said: 'No, praise belongs to Allah, it had a silver ring and the ring is with me.' Then he said: 'When al-'Abbas was excused, an (iron) bar clothed in silver was made for him; the bar was like that made for boys, and (its weight) was about ten (silver) dirhams, but Abu al-Hasan ordered it to be broken.'
1 "
Most jurists believe that it is prohibited to use gold and silver containers. As for the reprehensibility in the narration, it is interpreted as either prohibition or precautionary dissimulation, for a group of the non-Shï'ites (
'amma) regards them as not prohibited.
12. Ghusl On Friday
'Abd Allah b. al-Mughï~ra reported on the authority of Abu al-Hasan al-Rida, peace be on him. He said: "I asked him about ghusl on Friday, and he answered: 'It is obligatory on everyone, male or female, slave or free.'
"
As for
ghusl on Friday, it is one of the strongly recommended things. The obligation in the narration is interpreted as a certain recommendation.
13. Touching the Corpse of other than Man
One should not perform
ghusl when he touches the corpse of other than man, for al-Fadl b. Sha`dha`n transmitted from Ima`m al-Rida`, peace be on him, who said: "It is not obligatory for one to
____________
1. Furu' al-Kafi, vol. 2, p. 156. Wasa'il al-Shia, vol. 2, p. 1083.
2. Wasa'il al-Shia, vol. 2, p. 946. Furu al-Kafi, vol. 1, p. 14.
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perform
ghusl when he touches the dead bodies of those other than man such as birds, animals, beasts of prey, and others, for all these things are clothed in feathers or hair; and all these things are alive and do not die; the only thing which is touched is the alive from among the living and the dead (animals)."
Shaykh al-Hur al-'Amili said: "The justification is untrue and the examples of it are many. It is likely that it is a justification especially for the most dominant individual.
1"
14. The Prayer for the Dead without Wudu'
Al-Fadl b. Shadhan narrated from Imam al-Rida, peace be on him, who said: "We have made it permissible to perform the prayer for the dead without wudu', for it has neither bow (
ruku') nor adoration (
sujud); rather it is a supplication and request; and it is permissible for you to supplicate Allah and ask Him in any state in which you are; wudu`' (is practiced) only for the prayer which has bow (
ruku') and adoration (
sujud).
2 "
Most Imami jurists believe that the prayer for the dead is a mere supplication, and not a real prayer; for this reason neither purity nor permissible clothes are conditions therein.
15. Raising the Hands during the Takbïr for the Prayer for the Dead
Yunus said: "I asked al-Rida, peace be on him, saying: May I be your ransom, the people raise their hands during the takbïr (exclaiming: Allah is Great!) for the dead in the first
takbïr, and they do not raise (their hands) after that. Shall I confine myself to the first
takbïr just as they do or raise my hands in each
takbïr? 'Raise your hands in each
takbïr,' he said.
3 "
____________
1. Wasa'il al-Shia, vol. 2, p. 936.
2. Ibid., p. 799.
3. Furu' al-Kafi, vol. 1, p. 50. Wasa'il al-Shia, vol. 2, p. 786.
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16. Prayer is the best Act of Worship
Yahya b. Habïb reported, saying: "I asked al-Rida`, peace be on him, about the best prayer through which the servants seek nearness to Allah. He answered: 'Forty-six obligatory and supererogatory rak'as.' I said: 'This is the narration of Zara`ra.' 'Do you think that there is a person better than him in declaring the truth?' he asked.
1 "
17. Prayer is the Sacrifice of the Allah-fearing
Mohammed b. al-Fadl reported on the authority of Abu al-Hasan al-Rida, peace be on him, who said: "Prayer is the sacrifice of the Allah-fearing.
2 "
18. Prayer should be performed in its Timing
Sa'd b. Sa'd narrated on the authority of Imam al-Rida, who said: "When it is time for you to pray, then perform the prayer, for you do not know what will happen.
3 "
Many traditions have mentioned that it is recommended to perform prayer in its timing, and that it is reprehensible to delay it. In another tradition Imam al-Rida, peace be on him, said: "It is good to perform prayer in its timing.
4 "
19. Timing of the Evening Prayer
Isma'ïl b. Mahran narrated, saying: "I wrote to al-Rida`, peace be on him, to ask him about the timings of the prayers, especially as it concerns the evening prayer, and he, peace be on him, wrote me: 'The time of the evening (prayer) is little, and its last timing is the disappearance of the red sky and the appearance of the white sky on the western horizon.
5 "
____________
1. Al-Tahdhib, vol. 1, p. 135. Wasa'il al-Shia, vol. 3, p. 43.
2. Fu'ru al-Kafi, vol. 1, p. 73. Wasa'il al-Shia, vol. 3, p. 30.
3. Al-Tahdhib, vol. 1, p. 213.
4. Wasa'il al-Shia, vol. 3, p. 90.
5. Furu' al-Kafi, vol. 1, p. 77.
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The Ima`m reflected on the best timing of prayer, not on the obligatory time, for its timing and that of the night prayer last up to midnight.
1
20. Timings of the Noon and Afternoon Prayers
Isma'ïl b. Mahran narrated, saying: "I wrote to al-Rida`, peace be on him: 'Our companions have mentioned that when the sun comes near to descending (from its midday zenith), then it is time to start the noon and afternoon prayers; and when it sets, it is time to start the evening and night prayers, but this (the evening prayer) is before this (the night prayer) during travel and residence.' So he wrote: 'Such is the time, but the time of the evening (prayer) is narrow (little).
2' "
21. The Compensatory Supererogatory Prayers
Mohammed b. Yahya` reported, saying: "I wrote to Abu al-Hasan al-Rida, peace be on him: 'When will I compensate supererogatory prayers?' 'Any hour, you like, of night or day,' he replied.
3 "
In the light of this narration and other narrations which have been reported from the Imams of guidance, the Ima`mi jurists have given a religious decision that it is recommended to recompensate supererogatory prayers, and that when one is incapable of compensating them, it is recommended for him to pay
mudd (measure) as alms instead of each two
rak'aks.
4
22. The Late-night Supererogatory Prayers for those who have Excuses
It is permissible for those who have excuses to perform the late-night supererogatory prayers (
salat al-layl) at the beginning of night,
____________
1. Minhajj al-Salihin.
2. Wasa'il al-Shia.
3. Ibid., vol. 3. p. 68.
4. Minhajj al-Salihin.
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for al-Fadl b. Shadhan transmitted from Imam al-Rida, peace be on him, who said: 'It is permissible for the travelers and the sick to perform the late-night supererogatory prayers (
salat al-layl) at the beginning of night because of their business and weakness; and that they may gain their prayers. Accordingly, the sick may rest at the time of their rest, and the travelers may prepare themselves for travel.
1 "
23. It is not Permissible to perform Prayer while wearing the Skins of Beasts of Prey
It is not permissible for the worshipper to perform prayer while wearing the skins of beasts of prey, for Isma`'ï~l b. Sa'd al-Ahwas narrated, saying: "I asked Abu al-Hasan al-Rida`, peace be on him, about (him who performs) prayer (while wearing) the skins of beasts of prey, and he replied: 'Do not pray while (wearing) them.'
2 "
24. Prayer when Wearing Silk Clothing
The Imam, peace be on him, made it permissible for the worshipper to pray wearing silk clothing, for Mu'ammar b. Khalla`d reported, saying: "I asked Abu al-Hasan al-Rida, peace be on him, about the prayer when wearing a silk garment, and he answered: 'Pray wearing it.'
3 "
Sa'd b. Sa'd narrated on the authority of al-Rida`, peace be on him. He said: "I asked him about silk skins, and he said: 'This is silk (pointing to his garment). We wear silk (clothing).' So I said to him: 'May I be your ransom, that is hair.' 'If its (the animal's) hair is lawful, then its skin is lawful,' he retorted.
4 "
____________
1. Man la Yahdharahu al-Faqih, vol. 1, p. 147.
2. Furu' al-Kafi, vol. 1, p. 111. Wasa'il al-Shia, vol. 3, p. 257.
3. Al-Thadhib, vol. 1, p. 96. Wasa'il al-Shia, vol. 3, p. 257.
4. Al-Tahdhib, vol. 1, p. 242. Wasa'il al-Shia, vol. 3, p. 266.
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25. Performing Prayer on Roads is Reprehensible
The Imami jurists have given a religious decision that performing prayer on roads is reprehensible. One of their proofs of that is what al-Hasan b. al-Jahm has narrated on the authority of Abu al-Hasan al-Rida`, peace be on him, who said: "Do not pray on every road on which (men) walk." I (i.e. al-Hasan b. al-Jahm) said to him: "It has been narrated on the authority of your grandfather that there is no harm in praying on high valleys and lands." "Perhaps, the man agrees with me on that," he retorted. He (i.e. al-Hasan b. al-Jahm) said: "I said: "If the man fears for his provisions?" "If he fears (for his provisions), then let him pray," he declared.
1
26. Prayer by the Grave of the Prophet
It is permissible to perform prayer behind the grave of the infallible or on one of its sides, for al-Hasan b. 'Ali b. Fadda`l narrated, saying: "I saw Abu al-Hasan al-Rida` when he wanted to go out to perform 'Umra (lesser pilgrimage). He came to the grave from the place of the head of the Prophet, may Allah bless him and his family. He clung to the grave, and then he walked until he came to the grave, so he stood and began praying. He stuck his left shoulder to the pillar at the head of the Prophet, may Allah bless him and his family, and performed six or eight rak'as.
2 "
27. Prayer in al-Masjid al-Haram
The Imam urged (men) to pray in al-Masjid al-Hara`m (the holy mosque in Mecca). In this connection, Mu`sa` b. Sala`m reported, saying: "Abu al-Hasan al-Rida`, peace be on him, made the 'Umra (lesser pilgrimage). When he said farewell to the House and arrived at Ba`b al-Hannatïn in order to go out of it, he stood at the yard of al-Mesjid at the back of the Ka'ba. Then he raised his hands and supplicated (Allah). Then he turned to us and said: 'It it the best thing
____________
1. Wasa'il al-Shia, vol. 3, p. 445.
2. Ibid.
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through which the need is requested from Him. The prayer wherein is sixty years and months better than the prayer in other than it.' When he reached the gate, he said: 'O Allah, I have gone out, but there is no god but you!'
1"
28. Prayer at al-Hatïm
Al-Hasan b. al-Jahm narrated, saying: "I asked Abu al-Hasan al-Rida about the best place of prayer, and he replied: 'Al-Hatïm, which is between the (Black) Stone and the Gate of the House.' I asked: 'And what follows that in excellence?' 'The standing place of Ibra`hï~m,' he replied. 'Then what follows that in excellence?' I asked. 'The (Black) Stone,' he answered. 'Then what follows that (in excellence)?' I asked. 'All that which is nearby the House,' he replied.
2 "
29. Prayer in the two Mosques
Al-Hasan b. 'Ali al-Washsha`' narrated on the authority of al-Rida`, peace be on him, saying: "I asked him: Is the prayer in the Holy Mosque (in Mecca) and the Mosque of the Prophet the same? 'Yes,' he answered, 'and the prayer between them is equal to one thousand prayers.'
3 "
30. Supplication during leaving the House is Recommended
Imam al-Rida, peace be on him, urged (the Muslims) to cling to supplication during leaving their houses, saying: "When my father left his own house, he said: 'In the name of Allah, the Most Gracious, the Most Merciful. I have gone out with Allah's help and through His power! I have neither help nor power! Rather through Your help and power, O Lord, I seek daily bread from You, so bring it to me in well-being!'
4"
____________
1. Ibid., p. 53.
2. Furu' al-Kafi, vol. 1, p. 324. Al-Wasa'il, vol. 3. p. 538.
3. Al-Tahdhib, vol. 1, p. 324. Al-Wasa'il, vol. 3, p. 550.
4. Wasa'il al-Shia, vol. 3. p. 579.
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31. Sitting between al-Adhan and al-Iqama
Mohammed b. Abu Nasr al-Bizanti reported on the authority of al-Rida, peace be on him, saying: "I asked him about the sitting between
al-Adhan (the call to prayer) and
al-Iqama (the declaration of standing for prayer), and he replied: 'There is sitting between them when there is no supererogatory prayer.'
1"
32. Al-Adhan
Ahmed b. Mohammed b. Abu Nasr reported on the authority of al-Rida, peace be on him, who said: "One may perform al-Adhan (the call to prayer) in sitting position, and he may perform it in riding position.
2"
33. Al-Iqama
Ahmed b. Mohammed b. Abu Nasr narrated on the authority of al-Rida`, peace be on him, who said: "You may perform
al-Adhan (the call to prayer) and you are in sitting position, and you may not perform
al-Iqama (the declaration of standing for prayer) except when you are on the ground and in standing position.
3"
34. Raising and Lowering Voice during Prayer
1Imam al-Rida, peace be on him, aloud recited (the suras) in the evening prayer, the night prayer, the late-night prayer, the even prayer, the odd prayer, and the morning prayer; and he quietly recited (the suras) in the noon and afternoon prayers.
4
Men must recite the two suras in the two-
rak'a prayer of the morning aloud. Similarly, the suras in the first two
rak'as of the evening and night prayers must be recited aloud. The suras of the noon and afternoon prayers, apart from the Friday prayer, must be recited
____________
1. Ibid., p. 633.
2. Man la Yahdarahu al- Faqih, vol. 1, p. 91.
3. Qurb al-Isnad, p. 159. Wasa'il al-Shia, vol. 4, p. 630.
4. Wasa'il al-Shia, vol. 4, p. 765.
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quietly. If he intentionally recites the suras aloud, his prayer is invalid; and if he recites them aloud out of forgetfulness or ignorance, his prayer is valid. It is recommended to recite the suras of the Friday prayer aloud.
1
35. Postponing some of the Recitation of the Supererogatory Prayer
Ahmed b. Mohammed b. Abu Nasr al-Bizanti, the companion of Ima`m al-Rida`, peace be on him, reported, saying: "I asked him: A man wants to recite one hundred verses or more in a supererogatory prayer, but he fears that he may become weak or lazy. Is it correct for him to recite them in sitting position? He replied: 'Let him pray two rak'as with whatever (verses) he likes, and then let him go; and then let him recite the rest of the (verses) which he had wanted to recite, for that is sufficient to replace his recitation in standing position. If it seems to him that he wants to recite after the
taslïm2 of the two rak'as, then let him recite; there is no harm (on him).
3 '"
If one wants to recite one hundred
rak'as in a supererogatory prayer and he is not forced to do that out of vow and the like, he has to choose between praying two
rak'as in sitting position and recites whatever verses he likes, and praying two rak'as (in standing position) and recite the
taslïm; and then he recites whatever verses he likes after the prayer.
____________
1.Ibid.,
2. The tsalim is recited after the final rak'a of every prayer. The worshipper remains kneeling after the tashhud, and says:
As-salamu 'alay-ka ayyuha'n nabiyu wa rahmatu'llahi wabarakatu-h. As-salamu 'alay-na wa-'ala'i wa barakatu-h.
Peace be upon you, O Prophet, and Allah's mercy and blessing. Peace be upon us, and upon the righteous servants of Allah. Peace be upon you (all), and Allah's mercy and blessing.
3. Al-Sara'ir, p. 469.
