BB00039: Risala Furu’ al-’Adliyya (Epistle of Justice: Branches)

Introduction

In the Name of God, the Most Merciful, the Most Compassionate

I bear witness that there is no God but God, alone with no partner, and I bear witness that Muhammad is His servant and His Messenger. O God, bestow Thy blessings upon Muhammad and the family of Muhammad. Peace be upon you, O people of God, and the mercy of God and His blessings. Peace be upon you, O people of Ta-Sin-Mim, and the mercy of God and His blessings. Peace be upon you, O people of Ta-Ha, and the mercy of God and His blessings. Peace be upon you, O people of Ya-Sin, and the mercy of God and His blessings. Peace be upon you, O people of the House of Power, the dwelling place of the Perfect Word, the mine of glory, the manifestation of sovereignty, and the mercy of God and His blessings. Peace be upon you, O people of the Divine Will and its sister, the pillar of destiny and its place, the ordainer of execution and its wisdom, the enumerator of the Book and its verses, and the mercy of God and His blessings.

O people of God! How can I count your praises after God has placed the door of praise between me and you? And how can I fail to mention your bounties when God has placed nothing between me and you? But since praise of you has been enjoined upon the servant, accept my transgressions against you and remember my sins in your presence. I beseech your generosity to forgive my existence and its effects, for my very life in your sanctuary is the greatest sin, with which no other sin can compare. How much more so when sin begets another sin! I know well that your generosity has ever been most exalted and your grace will forever remain most glorious. None need ask for your pardon, for knowledge of your forgiveness after recognition of your station would be the greatest pardon in my right, with which no other pardon can compare.

Had you dealt with me according to my first mention of you, neither I nor my turning away would have caused all things to perish. But when I witnessed your forbearance and your gifts toward me, I must mention some aspect of your generosity concerning me, that my heart may be sweetened by your remembrance and my innermost being illumined by gratitude to you.

O people of God! Strengthen me through your remembrance—your remembrance, then your thanks—your thanks, then your glory—your glory, then your grace—your grace, then your holiness—your holiness, then your knowledge—your knowledge, then your love—your love, then your good pleasure—your good pleasure. For what could be sweeter in my secret and public life than your manifestation?

O people of God! How can I praise you when That which is That is like the reflection of mirrors that existed in mirrors with you, and nothing has existence before you? I bear witness that the Will has willed through your will, that Purpose has been determined through your purpose, that Destiny has been ordained through your power, that Decree has been decreed through your execution, that the Divine Plan has been realized after being perfected before it was mentioned, through your beneficence, that Permission has been granted through the permission of your glory, that the Term has been completed through the permission of your praise, and that the Book has been sent down from the clouds of justice of your verses.

By what description shall I remember you after knowing that description is cut off from your essence? By what attribute shall I quiet my heart after being certain that attributes are prevented from your reality? The signs of the divine cloud have been manifested through the appearance of your revelation, and the signs of praise have been effaced from the inmost depths of your manifestation, and the stations of glory have been magnified through the traces of your mercy, and the birds of paradise have sung from the leaves of the verses of your might.

So glory be unto God, your Creator! Not a letter of your praise has been known, nor has anyone uttered aught of praise in your presence save that which returns unto himself. Blessed is the servant who has recognized your station and has not transgressed his bounds. I testify that when one of your followers was made manifest upon the Mount in the eternal Day, all realities and their traces were found, and hearts fled to their stations, and the gardens and their lights were created, and hell and all therein were set ablaze, and all declared in unison: “There is no God but God!”—glorified be He above all that they attribute unto Him.

I call you to witness, O my Masters, that I have believed in you and in your signs and in whatsoever has been sent down in every condition from the signs of your grace and the clouds of your power. Have mercy upon me through your glance, preserve me through your power, cause me to return in the days of your return, and forgive me on the day of the manifestation of your sovereignty upon the most great plain. For verily I am your servant and your visitor, seeking refuge in your dust and beseeching your intercession through love for you. Write down in my behalf and in behalf of whosoever seeks you with justice, O people of grace, that which befits your power and might. Verily I declare: You are sufficient unto me, sufficient unto me in every condition. Glory be unto God, your Creator, above all that they attribute unto Him, and praise be unto God, the Lord of the worlds.

The Eighth Chapter, concerning that which God has ordained before prayer, including:

In the Name of God, the Merciful, the Compassionate

Know that God does not burden any soul beyond its capacity, nor does He compel anyone in any matter. All deeds are the servants’ acts of worship to God their Creator, such that if anyone were to worship God according to their pure nature, undistracted by worldly affairs, they would worship God in pure faith according to what God has ordained, without having to learn from anyone. This is a token of God’s grace to His servants.

Know that prayer is the first fruit of religion and upon it revolve all deeds. It is the first thing God made obligatory upon His servants. In its entirety within God’s Book, it is the temple of unity springing from the heart. None shall be accepted who does not know its laws, and none shall be elevated save through observing all its stations. Indeed it is difficult except for those who are humble, as mentioned in the Furqan. None can draw near to God through anything like it. In God’s Book it is an obligation from Him and a tradition from His Prophet Muhammad, peace be upon him and his family.

The first obligatory prayer is the noon prayer of four rak’ahs, then the afternoon prayer likewise, then the sunset prayer of three rak’ahs, then the night prayer like the first, then the dawn prayer of half that, then the Friday prayer during the days of occultation which is two rak’ahs—a prayer revealed by God with its laws. Today this prayer is not permitted to anyone except myself and those whom I judge to be righteous, those who follow my verses and in whom God has established true justice. For others, if they are righteous it is incumbent upon them, otherwise God will question them about it on the Day of Resurrection, for it is the station of the trustees as explained in the prayer of the Scripture [du’at al-sahifah].

Then there is the prayer for solar eclipse, lunar eclipse, earthquakes, and for every wondrous sign that descends from heaven or occurs on earth by God’s leave. Then the circumambulation prayer for obligatory pilgrimage and lesser pilgrimage and women’s circumambulation. Then what becomes obligatory through vows or covenants or what is prescribed in the Book. Each of these prayers in God’s Book consists of two obligatory rak’ahs. These are God’s bounds regarding obligatory prayers.

Then God’s decree regarding recommended prayers: God has prescribed for the believers eight rak’ahs before and after noon prayer, then the same number for afternoon prayer, then half that number after sunset prayer, then a quarter after night prayer, then eleven rak’ahs in the last third of every night, then before dawn prayer the same number. These are God’s bounds for each day and night. What is beyond this is not counted in the Book.

The closest prayers after these are the prayer of Ghadir day, then the prayer of Mubahila day, then the additional prayers, then the circumambulation prayers, then what was revealed regarding Muhammad, Ali, Fatima, Salman and Ja’far, peace be upon them, then what was revealed for the nights of God’s month and what was detailed before and after it from the family of God, peace be upon them. These are God’s bounds regarding recommended prayers, and none of them consists of more than two rak’ahs each.

Let none perform prayer except through two cycles of prostration, and when they understand the ordinances of God as revealed concerning prayer, it cannot be deemed valid without its obligatory requirements. Among these is God’s decree concerning purification from ritual impurities, which comprises eleven conditions: sleep that overcomes hearing and when the heart perceives with certainty the absence of awareness; unconsciousness and illness that prevents remembrance; that which issues from the two extremities of man except under certain conditions, for in these there is no obligation; then what becomes necessary through sexual intercourse; menstruation, irregular bleeding and post-partum bleeding in women; and touching the bodies of deceased believers after they have grown cold and before their purification. This is God’s ordinance in His Book.

God has ordained for the purification from these conditions the laws of ablution, washing, and the use of clean earth when water cannot be found or when its use would be harmful. He has ordained ablution for sleep, unconsciousness, illness that prevents prayer, and for what issues from the two extremities except for major impurity. Its limits in the Book of God are washing the face with water—the face being defined in God’s Book as from the hairline to the chin and what is encompassed by two fingers in a circular motion—then washing the hands from the elbow to the fingertips, with the right preceding the left, maintaining continuity as decreed in the Book. Then wiping the head with wet hands to the extent of three joined fingers from the forehead to the hairline once, then wiping the feet from the tips of the toes to the ankles. These are God’s limits concerning ablution. It is valid to wash the face and hands twice according to tradition, but thrice washing and immersion are not found in the Book. These are God’s just limits—transgress them not.

Beyond this, the Book prescribes full washing, which is obligatory in seven cases: after sexual intercourse; for the state of pilgrimage for men and women; washing after menstruation for women; touching the bodies of deceased believers before their purification; washing the deceased believers—men, women and children. What is beyond this that appears in traditions with words of obligation is according to custom, and these are numbered washings that none should abandon except with just cause.

For major ritual impurity no ablution is required, but the body must be purified with water before washing. In this case both immersion and sequential washing are valid with proper conditions. For other cases, one must perform ablution first, then wash the head to the end of the neck three times with three handfuls of water—less than this is not valid—then the right side, then the left side in this sequence. Continuity is not required. In God’s Book, for the believer in washing and ablution, a small amount of water like oil suffices when water is scarce. The ruling is the same for men and women. We have detailed the ordinances concerning major ritual impurity and similar matters previously in the Book. These are God’s limits—transgress them not.

God has ordained the use of clean earth in place of ablution and washing for men and women when commanded by God after water cannot be found or when its use would be harmful. And know that, according to God’s decree, prayer is not valid except with pure earth. If this is not possible, then it is valid with particles of earth as they exist. It is obligatory during the act to form the intention of pure devotion to God, glorified be He. Then one should strike the earth with both hands, raise them, shake them off, and then pass them over the face from the hairline to the tip of the nose, then wipe the backs of both hands.

This is God’s ordinance concerning the substitute for ablution. For the ritual bath, it is obligatory to strike one’s hands upon the earth twice, as is clearly stated in the two traditions.

Having learned some of God’s ordinances, know the ruling concerning water: that it is pure and purifying according to the decree of the Qur’an. The water of heaven, the sea, and flowing springs never becomes impure. As for other waters, if impurity overcomes the water such that its essential nature is changed—whether in color, taste or smell—it is not valid for anyone to use it for anything. However, if the impurity has not changed it and it amounts to a kurr or more in quantity, then it remains pure and purifying. Indeed, when water reaches the amount of a kurr, nothing can render it impure.

If water is less than a kurr and comes into contact with impurities—whether from the hand of an unbeliever, polytheist, or one who does not believe in the remnant of God, His Lord’s proof from the text of the Qur’an; or what emerges from the openings of humans and inedible animals; or carrion; or what was not slaughtered with God’s name; or blood, dog, wine, pig, and other things deemed impure by the infallible ones, God’s blessings be upon them—then it is not valid for anyone to perform ablutions with it or ritual bathing, unless it is purified according to God’s ordinance.

Well water, if it definitely amounts to a kurr, follows the ruling of kurr water except in known cases. If it is less, it should be purified of whatever has fallen into it of things mentioned in the words of the Family of God, God’s blessings be upon them. Human impurity is purified when the substance is removed and kurr water or flowing water contacts it. After removal of the substance, if less than kurr water is used, it is obligatory to wash twice with pure water. These are God’s limits concerning these just ordinances.

The sun and earth and [transformation and transfer] for animals are purifiers of things under conditions that God and His chosen ones have ordained when implementing them. The blood of the Family of God and what would be impure from others is pure and purifying for the Family of God. Whoever believes their ruling in this is like that of ordinary people has disobeyed their Lord. Among the purifiers in certain cases is what falls before the eyes of the Family of God, even if no scholar has mentioned it. But the matter is evident to those whom God has made witness to the creation of the heavens and earth—it needs no mention. What we have mentioned regarding religious practices suffices for the believers in this chapter. And God is well-informed of what the doers do.

Chapter Nine: Concerning the Laws of Prayer and What Was Revealed in the Furqan Regarding It

In the Name of God, the Compassionate, the Merciful

Praise be to God Who hath revealed in His Book the laws governing all things and hath ordained for all things a measure duly measured. He hath enjoined upon the believers that they should turn their faces at the time of prayer towards the Sacred House in the Sacred Mosque, and prayer is not valid unless one stands facing towards the House. The Ka’bah in all its quarters is the qiblih for those who pray in the Sacred Mosque, and its most exalted station lieth between the door of the House and the corner wherein is placed the Black Stone. God hath made the Mosque from all its quarters the qiblih for the people of the Sacred Precinct, and the Sacred Precinct is the qiblih for all the peoples of the earth. These are God’s ordinances in justice.

God hath prescribed the noon and afternoon prayers from the time of noon, though the latter followeth the former, and in some lands it is determined by the length of the shadow after its decrease until sunset. The beginning of the time for the evening and night prayers is from the first disappearance of the evening glow in the east until midnight, and the measure of four rak’ahs before sunset and before midnight constitutes the right time for performing the afternoon and night prayers. Then God hath ordained the time after midnight until the break of dawn as the time for the night prayer, and its period is the measure of thirteen rak’ahs before dawn. When the white line appeareth on the horizon of darkness, perform the morning prayer, and its time extendeth until the sun riseth from its station. These are God’s ordinances in justice.

Delay not thy prayers from their earliest hours, for if thou prayest at the beginning of the time, God will elevate thy prayers through the prayer of His Proof on earth. If thou delayest without excuse, then upon thee is sin in the Book of God. Beware, beware concerning the time of evening and morning prayers, for whoso performeth the evening prayer after the stars have appeared and the morning prayer after the stars have set, upon him is grievous error in the Book of God. And be watchful at the time of noon, for there the All-Merciful bestoweth His grace upon the honored servants of the family of God who act only according to His command.

When thou desirest to pray, purify thy body and thy garments from all defilements, then ensure thy ground is not usurped according to the Book of God. Then stand facing the House and proclaim the words of the Takbir four times, then the two testimonies twice. The mention of the Guardians and the hidden pillar from the Shi’ih tradition is not obligatory, and whoso uttereth it with the intention of it being an essential part invalidateth his deed, but if one sayeth it out of love for goodly words and remembrance of God’s loved ones before Him, it becometh light upon light above all light. Then mention the five revealed phrases twice, then recite the Iqamah of thy prayers like the Adhan except with two fewer Takbirs at the beginning and the connecting phrase at the end, and the addition of the word in its stations.

Then form thy intention purely for God alone, which is that whereby the deed is established, and I love not its utterance by tongue nor its passing through the heart. Then proclaim the Takbiratu’l-Ihram for it is obligatory in the Book of God. Then recite the Fatihah with the Bismillah for it is obligatory, then from the surahs of the Qur’an except those containing obligatory prostration, which are four. Then two surahs, though reciting a surah is not obligatory, but I do not like anyone to abandon it in the religion of God. If you intend one surah but recite another, return to the first except for Surat al-Tawhid and Surat al-Kafirun, for from these it is not valid by God’s command.

Recite the verses in prayer with the most beautiful melody God has created in you, and let the letters emerge from their proper places which God has created in you. I dislike affected voices of reciters. Do not follow their errors nor distort your natural form through contortion during recitation, for the letters emerge by God’s leave from their proper places, unless you are uncertain about similar letters—in that case you must learn from those who recite verses naturally. Do not take from one with affected knowledge. Do not recite aloud in known instances like Dhuhr and Asr prayers and what God has prescribed otherwise, and do not whisper in designated stations like Maghrib and the first two rak’ahs of Isha and Fajr prayers.

Seek a middle way in optional prayers and similar, such that if you wish you may recite aloud or whisper—these are God’s just limits. Recite the Bismillah aloud in every prayer for it is among the signs of believers. Silent recitation is not valid in stations requiring loud recitation unless you do not know God’s ruling. If you know and deliberately violate this your prayer is nullified, but if done in forgetfulness there is no blame. When you become aware during recitation, follow God’s ruling. Know that standing connected to bowing is a pillar of prayer, and bowing comprises one-third of prayer. Remember God your Lord in bowing with these words three times: “Glory be to my Lord the Great and praise be to Him.”

Once suffices, as does any pure remembrance of God the Glorious, but do not abandon blessings upon Muhammad and God’s family in the remembrance of bowing and prostration, for they complete glorification, declaration of unity, praise and magnification. Bow in proper form, then stand straight, then prostrate properly on eight bones with your forehead and tip of nose upon the soil of Husayn, peace be upon him. Prostration is permitted on earth and what grows from it except what is eaten or worn. All prostration comprises one-third of prayer. Recite these words if you wish seven times: “Glory be to my Lord Most High and praise be to Him.” Once suffices along with blessings upon Muhammad and God’s family, peace be upon them.

Observe the second rak’ah with its pillars and do not neglect the Qunut for it is a praiseworthy tradition, nor the testimony for it is obligatory with the two testimonies and blessings upon Muhammad and God’s family, nor the last two rak’ahs with their conditions. Recite the four glorifications in them once, though thrice is better in God’s Book. The recitation of the Fatihah was abrogated by the decree of the Proof, peace be upon him. Exit prayer with the final Salam for it is obligatory upon you just as you entered with Takbir.

It is obligatory in the Book of God that you should not forget before prayer to use perfume, an agate ring, the turban, and the toothbrush, nor after it the invocation of Fatima (peace be upon her), for it equals a thousand cycles of prayer in the Book of God. Do not recite two chapters of the Qur’an in a single obligatory cycle of prayer, though there is no harm in doing so in voluntary prayers. If one forgets the opening declaration (takbir), the prayer is obligatory upon him again. For one who forgets to recite after its proper time has passed, there is no requirement to repeat the prayer in the Book of God. But if one omits it deliberately, his prayer is void.

Similarly is the ruling for one who omits bowing and prostration through forgetfulness—repetition is obligatory in the Book of God. Perform two prostrations of forgetfulness for every addition or omission as decreed in the Book of God. Doubt is not valid in the first two cycles, and when you are certain of two cycles, your prayer is not invalidated—act according to your will. If your uncertainty persists and you are in the sunset prayer, conclude it then rise and add one cycle, for al-Sadiq (peace be upon him) has said this is among that which shall never be adjudged otherwise. If you are in the noon prayer or its like, and your doubt is between three and four cycles, conclude then pray one cycle.

If between two and four, conclude then pray two cycles standing. If between two, three and four, decide on four then pray two cycles standing and two sitting. What exceeds in your record, God will record for you in voluntary prayers. Between four and five, break your standing, conclude, then perform two prostrations of forgetfulness. Prayer is invalidated by deliberate speech, and for forgetfulness God has decreed two prostrations of forgetfulness. If during prayer one turns completely away from the qiblih, repetition is obligatory. Whenever you doubt words or actions and have moved on to others, nothing is required of you. Acting upon doubt is not valid when it occurs three times in one prayer or in three prayers. Prayer is not valid in pure silk except in holy war, nor in the skins of carrion, nor in the fur of what is not lawful to eat.

Pray in khazz garments for they are from sea creatures whose slaughter God has made to be their emergence from water. God has made it obligatory for women to cover their heads and hair in prayer, but this ruling is not obligatory for slave women. Do not pray in the ten places mentioned in tradition for they are disapproved. Let nothing bearing an image be before your qiblih unless it is covered. The same is God’s decree concerning fire and lamp. Do not pray wearing anything of gold or iron unless you fear someone, for then the sword becomes lawful for you. Women’s prayer is not valid alongside men unless they stand behind them by the measure of a span.

If they pray to the right, left or in front of men, it is obligatory to distance themselves more than ten cubits from men. It is recommended to pray in pure sandals—these are God’s just limits. Some rulings have changed in certain cases due to dissimulation, which is of the pure religion. So follow God’s decree in what We have mentioned in this chapter, for God knows what is in the heavens and earth, and He is Well-Aware of what you do. Praise be to God, Lord of the worlds.

Chapter Ten: Concerning Zakat

In the name of God, the Merciful, the Compassionate! Praise be to God Who ordained the payment of Zakat after prayer for His believing servants through His command, and then revealed its ordinance concerning nine things: precious metals, namely gold and silver; grains, namely wheat and barley; fruits, namely dates and raisins; and livestock, namely camels, followed by cattle, then sheep. God hath exempted the believers from paying Zakat on anything beyond these as set forth in the Book. He hath established for each of these a limit in His Book and hath ordained for whatever exceeds that limit another limit. He hath ordained that the Zakat on gold, after it reaches twenty dinars, shall be half a dinar when it is minted and a year consisting of eleven months according to the Book of God hath passed over it.

When it exceeds that amount by four dinars, three-fifths of a dinar is due on it, and thus God hath ordained up to its prescribed limit. If thou desirest to remove from thyself the ordinance of Zakat, then keep the gold in ingots, though I do not like this for anyone. God hath ordained the Zakat on silver similar to gold in terms of the passing of a year and its being minted, after it reaches two hundred dirhams. At that point, five dirhams are obligatory upon its owner by God’s decree. For every additional forty dirhams beyond that amount, one dirham becomes obligatory, and thus the ordinance continues up to its prescribed limit. This is God’s ordinance concerning the first two of the nine items.

Before mentioning livestock, God ordained concerning four enumerated items that when any of these reaches sixty wasqs, which is three hundred sa’s, then one-tenth is due if it was watered by rain or natural irrigation, otherwise one-twentieth is due, and if it was irrigated with difficulty, then after one-twentieth, one-fortieth is due. This is God’s righteous decree. God hath not ordained Zakat on these four items except once, even if a year passes over them repeatedly.

God hath ordained concerning camels, after the completion of a full year, that five sheep are due for five camels, then for every five camels, one sheep until reaching twenty-five. When it exceeds that, a one-year-old female camel is due, and if one does not have this, then a two-year-old male camel is due, up to thirty-five. When it exceeds that number, God ordains a two-year-old female camel up to forty-five. When it exceeds that number, then a three-year-old female camel is due up to sixty. If it increases, then a four-year-old female camel is due up to seventy-five. If it increases beyond that number, then two two-year-old female camels are due up to ninety. If it increases beyond that number, then two three-year-old female camels are due according to the Book of God until reaching one hundred and twenty. If it increases beyond that number, then for every fifty, a three-year-old female camel is due, and for every forty, a two-year-old female camel is due according to the Book of God. These are twelve limits concerning the ordinance of camels.

As for cattle, after a year has passed, for every thirty cattle, a one-year-old calf is due, and for every forty that reach sixty, then two calves are due. When the number reaches eighty, then for every forty, God ordains a mature cow. When it reaches ninety, three yearlings are due, and when the number reaches one hundred and twenty, then for every forty, a mature cow is due. This is God’s ordinance concerning cattle.

As for sheep, after the passage of a year there is nothing due if they number less than forty. When they reach forty, one sheep is due, until they reach one hundred and twenty. When they exceed this by one, two sheep are due, up to two hundred. When they exceed this number by one, three sheep are due, up to three hundred. When the sheep increase beyond this, for every hundred sheep one sheep is due, and the first ordinance ceases to apply, and nothing is due on less than a hundred thereafter.

These ordinances concerning livestock—camels, cattle and sheep—are binding when they graze in open pastures by God’s bounty. However, if they are fed by their owner through purchase or other means, no zakat is due on them. If their circumstances vary, the ruling reverts to the days of plenty after scarcity. No zakat is due from the owner of camels and cattle used for working the land according to the Book’s ordinance, but otherwise it is obligatory except if one trades with them and profits, and if loss occurs it remains obligatory. The same applies to pearls and animals, and likewise is the ruling for the beloved ones in God’s Book, for the ordinance applies from God to the free, mature and sound of mind. No burden is laid upon children in God’s Book, nor upon the foolish who do not understand prayer and its ordinances. These are God’s true bounds.

God has not ordained zakat on property absent from its owner except when it becomes accessible, but if he deliberately leaves it while able to take possession, zakat is due for all the years that have passed. The same applies to debts, unless it is the creditor who delays collection, and likewise to the borrower only after taking possession and the passage of a year. The borrower is obligated to pay God’s due during the days God has placed the property in his hands. The Family of God, peace be upon them, have permitted their followers to give zakat two months before or after its due date. It is not permissible for anyone to spend zakat except among the people of his town, and if he cannot find recipients, he must send it to the believers.

If he sends it while knowing of eligible recipients in his town and it is lost en route, he is obligated to give an equal amount as God’s due. Charitable contributions are only lawful as God has ordained in the Book: for the poor who do not persistently beg from people; for the needy who are people of religion; for those who work to collect and preserve it until delivering it to its rightful recipients; for those whose hearts are to be reconciled, who are people who have professed God’s oneness and abandoned worship of aught else beside God—God has appointed for them a share in the charitable contributions; for freeing of slaves—people liable for expiations; for those in debt who have spent in God’s obedience; in God’s path—people who go forth to holy war or other good causes but lack means; and for the wayfarers who travel in obedience to God and whose means are cut off and whose wealth is depleted.

It is incumbent upon the Imam (peace be upon him) to return them to their homelands using funds from the charitable offerings. All such recipients must be adherents to all the verses and this wondrous Cause. For one who has not attained recognition of the family of God (peace be upon them), nothing is permitted to him from the Book of God.

It is not lawful for one who possesses sufficient means to take from the charitable offerings. However, for one who owns a house and has a servant but then falls into need, it becomes lawful according to the Book of God. It is not permissible for a servant to give Zakat to father, mother, son, daughter, grandfather, grandmother, wife, or slave, even if they are poor and possess nothing, though it is permitted for other relatives. Do not give less than five dirhams from Zakat funds to anyone, and increase above that amount as much as you are able in the path of God. If you enrich someone completely, that is better than giving to many without meeting their needs. Do not mention that it is Zakat when giving, for this humiliates the face of the believer, and God has linked his honor with His own honor, and He does not wish humiliation upon him in anything. It is not lawful for any of the children of Hashim according to the Book of God to take Zakat from anyone, though they may give charity among themselves.

Verily, the Messenger of God—may blessings rest upon Him and His family—ordained alms as a practice for everything the earth bringeth forth, save fresh greens and herbs, and whatsoever spoileth the selfsame day. Likewise did He judge concerning merchandise: if a full year elapse over the goods of trade while their owner holdeth them seeking increase above the principal, then the ruling is the same.

And even so is the ordinance for noble-bred horses… And God hath appointed for every horse, each year, two dinars; and He hath decreed upon the mules one dinar. These are the bounds of God, in equity.

Moreover, in the Book of God He hath prescribed the Zakat al-Fitr from the break of dawn on the Day of the Feast until before the prayer—for every soul that is free and of age—that he discharge it for himself, and for those whose provision God hath placed in his hand, and for that with which he breaketh the fast on the night of the Feast: that he give, in the path of God, a sa’ of wheat, or of dates, or of what is less than these. And upon him who receiveth the zakat and the fitrah there is no [further] fitrah due; yet that he, in the path of God, should give is most beloved unto Him in His Book. And if he be poor, let him give of himself to one of his dependants, then take one and give one, that there may be, for them all, a single fitrah.

And in the Furqan hath been sent down the Word of Justice for the needy: “And render the due thereof on the day of its harvest”—that is, a handful after a handful; and for other produce, a measure after a measure. These are the bounds of God, in equity.

It is commendable, according to the Book of God, that the servant send all the zakat unto the Proof of God in His dispensation, for He is the most knowing of the welfare of His flock. And in the days of occultation, the decree is that it be sent unto the just divines, that they may give each his right. And God knoweth what men do. Glorified be God above that which they ascribe unto Him, and praise be to God, the Lord of all worlds.

Chapter Eleven: Concerning Khums

In the Name of God, the Most Merciful, the Most Compassionate

Praise be to God Who created the earth and all that is upon it for His vicegerent on earth. Whosoever thinks that the Imam needs what is in the hands of people is an unbeliever according to the decree of the Book. God has made lawful for the believers who fulfill their covenant with God what they possess in the religion of God according to the judgment of the Qur’an. Then He made obligatory upon them, in all that people acquire, the Fifth (Khums) and attributed it to the honor of the kindred of the Messenger of God, peace be upon him and his family, by Himself, like the ordinance of pilgrimage. Indeed, honor belongs to God, then the pilgrimage to the House for those who are able, then the Fifth of what people acquire in everything is for Himself, then for His Messenger Muhammad, peace be upon him and his family, then for the near of kin—the successors of Muhammad, peace be upon him and his family, then for the orphans, the poor, and the wayfarer from the progeny of Hashim, as they are called after their fathers. This is a decree in the Book of God.

Today, half of the Fifth is for the Remnant of God alone, and half is justly for his assured followers from the progeny of Hashim. It is not lawful for anyone to withhold even the weight of a mustard seed from God’s right for His Remnant, nor from God’s right for His followers.

God has made the Fifth obligatory in the wealth that Muslims take from the unbelievers by the sword, then in mines of gold and silver and what God has placed in the earth besides these when their value reaches the amount of one dinar, and there is nothing due on what is less than that, then in buried treasure, then in what comes from the sea of pearls, rubies, chrysolite, ambergris, and what God has created in the sea besides these when their value reaches one dinar, then in land which a protected non-Muslim buys from a Muslim—God has made the Fifth obligatory upon him, then in profits from trade, agriculture, and crafts after one’s living expenses and what God has made as sustenance by one’s hand.

What the oppressor takes—that is God’s just decree. For any wealth in which the unlawful has entered, it is obligatory for whoever wishes to purify it to give the Fifth to those whom God has designated. These are God’s true boundaries. God has ordained that one may take the property of the hostile one (Nasib) whenever it is found and extract from it the Fifth for its rightful recipients. This is God’s bounty to the believers, as Imam Abu Abdullah, peace be upon him, explained in his words, for God has not given the hostile one any sanctity in God’s Book, and they are further removed in judgment in the Book than the unbelievers, for they are a people who revile Ali and his successors, peace be upon them, after knowing their majesty in God’s Book.

The Family of God, God’s peace be upon them, have made lawful for their followers the use of land so their prayers upon it would be accepted, and they have made lawful for them in marriage the right of the Fifth so their children would be pure in God’s religion. They will never make their right lawful for anyone. It is obligatory upon all to collect half of the Fifth as the Imam’s right, peace be upon him, and to preserve it in trust with themselves. If they know someone from the presence of the Imam, peace be upon him, as an authority for themselves, they should give it to him; otherwise they should make a bequest for its preservation until it reaches the one whom God has made it his right. Today it is obligatory upon all to give half of the Fifth to whom God has made His proof, peace be upon him.

Verily today it is obligatory upon all to give half of the fifth (Khums) to Him whom God hath made His Proof—peace be upon him—as the guardian of the Cause. Indeed, I have not permitted anyone today to take even a mustard seed, and I have taken less than a mustard seed from all to purify their souls from the right of God. Whoso wisheth may give and whoso wisheth may withhold. Verily the most severe position on the Day of Resurrection shall be for one who came while in his possession was even a mustard seed from the right of the Family of God—peace be upon them. And the other half is obligatory upon their souls that they should give with their own hands to the orphans and the poor and the wayfarer from among the progeny of the Family of God—the peace of God, the Merciful, be upon them.

And it is not permitted for them to send it to me. And those who act upon this matter must discharge their trust and not withhold from them even as much as the film of a date-stone. For verily today the progeny of the Family of God—peace be upon them—are poor in the hands of God. Soon will God gather the wealthy with them and question them concerning their rights with such questioning that hearts shall tremble that day from its magnitude. These are the bounds of God concerning the fifth.

And verily the anfal (spoils) on that day are the right of the Imam—peace be upon him—and these are the spoils which people seized without the permission of the Imam—peace be upon him—so they belong to him by the judgment of God. Then the land which was conquered without the employment of horse or camel, and the dead lands, and the property of those who have no heirs, or that whose owner is not known, and what God hath made from the mines and the fiefs of kings, as hath been revealed in the tradition, for the people have no share in these. These are the bounds of God in truth.

And verily the land of Fadak today is entirely from the anfal and it is not permitted for anyone to take anything from it. And its boundary in the Book of God: one of its boundaries is Mount Uhud, and one of its boundaries is Arish of Egypt, and one of its boundaries is the seashore, and one of its boundaries is Dumat al-Jandal. And it hath been made obligatory upon whoso is able to take its fruit and deliver it to the one in whose hands is the proof from its owner that none can bring the like thereof. And likewise is the decree concerning all anfal. These are the bounds of God with justice. Follow ye the command of God with justice, for on the Day of Resurrection ye shall be questioned concerning what ye did and what ye concealed and what ye were capable of and what ye performed and what ye established. And verily God will not be questioned about what He doeth, but ye will be questioned. Glory be to God, the Lord of the Throne, above what they describe. And peace be upon the Messengers, and praise be to God, the Lord of the worlds.

Chapter Twelve: On Jihad

In the Name of God, the Merciful, the Compassionate

God has made jihad one of the branches of religion, and it is like prayer when God and His chosen ones call for justice. Indeed, He sent Muhammad, peace be upon him and his family, with five swords, three of which shall not be sheathed until war lays down its burdens. And war shall not lay down its burdens until the sun rises from the west. When the sun rises from the west, on that day no soul shall benefit from its faith if it had not believed before or earned good through its faith.

Among these is a sword against the polytheists of Arabia, as God the Exalted has said:

“Slay the polytheists wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent and establish prayer and give alms, then let them go their way. Indeed, God is Forgiving and Merciful.”

From these servants nothing is accepted except death or entering Islam.

And among them is a sword against the People of the Book, as God the Exalted has said:

“Fight those who believe not in God and the Last Day and do not forbid what God and His Messenger have forbidden, and do not follow the religion of truth, from among those who were given the Scripture, until they pay the tribute willingly while they are brought low.”

The Imam, peace be upon him, and his representatives take the tribute from the People of the Book according to what they observe of their wealth, and there is no tribute in God’s religion upon their poor who possess nothing, nor upon the mentally deficient, nor upon those who have lost their reason.

And among them is a sword against the polytheists of the earth, as God the Exalted has said:

“Strike the necks until, when you have inflicted slaughter upon them, then secure their bonds, and either confer favor afterwards or ransom.”

From these servants nothing will be accepted except death or entering Islam.

After these three, there is a sword for the people of rebellion, as God the Exalted has said:

“If two factions among the believers fight, then make settlement between them. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of God.”

By the ruling of this verse, Ali and his successors, peace be upon them, fought according to its apparent interpretation, and by it the Remnant of God, peace be upon him, will slay the rebels on the day of his appearance. The ruling of jihad is not lawful for anyone besides the Proof of God, peace be upon him, unless he permits it.

And the fifth sword is sheathed for the sake of retribution, as God the Exalted has said:

“And We prescribed for them therein: Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and for wounds is retribution. But whoever gives charity with it, it is an expiation for him. And whoever does not judge by what God has revealed—then it is those who are the wrongdoers.”

Its ruling was in the hand of the Imam, peace be upon him.

These are the swords with which God sent the Prophet, peace be upon him and his family. Whoever denies them, or denies one of them, or anything of their conduct and rulings, has disbelieved in what God has revealed to Muhammad, peace be upon him and his family. These are the ordinances of jihad as God the Exalted has revealed to Muhammad, peace be upon him and his family. And sufficient is God as a witness for the believers. And praise be to God, the Lord of the worlds.

Chapter Thirteen: On the ordinances

In the name of God, the Merciful, the Compassionate

Praise be to God Who hath sent down certain ordinances as guidance and remembrance for those who recognize the verses of God with justice and who follow the ordinances of religion as a duty. And God is well aware of what ye do. We have written in that chapter for the devout one from the Land of Ha, and for whomsoever followeth that ordinance, that he should interpret the laws of prayer in the foreign tongue of mankind. And upon the exalted one from the Land of Ta, and whomsoever he pleaseth, in the form of parables, is the command that he should multiply such parables of that Book in his land. And verily this hath been from God’s grace upon them both, and God is well aware of what the doers do. Glorified be God, the Lord of the Throne, above what they describe. And peace be upon the Messengers, and praise be to God, the Lord of the worlds. And blessings and peace be upon Muhammad and his pure kindred.