بِمَكَّةَ فَقَالَ لَهُ أَ يَجُوزُ لِلْمُحْرِمِ أَنْ يُظَلِّلَ عَلَيْهِ مَحْمِلَهُ فَقَالَ لَهُ مُوسَى عليه السلام لَا يَجُوزُ لَهُ ذَلِكَ مَعَ الِاخْتِيَارِ فَقَالَ لَهُ مُحَمَّدُ بْنُ الْحَسَنِ أَ فَيَجُوزُ أَنْ يَمْشِيَ تَحْتَ الظِّلَالِ مُخْتَاراً فَقَالَ لَهُ نَعَمْ فَتَضَاحَكَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ ذَلِكَ- فَقَالَ لَهُ أَبُو الْحَسَنِ مُوسَى عليه السلام أَ فَتَعْجَبُ مِنْ سُنَّةِ النَّبِيِّ صلى اللّٰه عليه و آله وَ تَسْتَهْزِئُ بِهَا إِنَّ رَسُولَ اللَّهِ صلى اللّٰه عليه و آله كَشَفَ ظِلَالَهُ فِي إِحْرَامِهِ وَ مَشَی تَحْتَ الظِّلَالِ وَ هُوَ مُحْرِمٌ إِنَّ أَحْكَامَ اللَّهِ تَعَالَى -يَا مُحَمَّدُ- لَا تُقَاسُ فَمَنْ قَاسَ بَعْضَهَا عَلَى بَعْضٍ فَقَدْ ضَلَّ سَواءَ السَّبِيلِ فَسَكَتَ مُحَمَّدُ بْنُ الْحَسَنِ لَا يَرْجِعُ جَوَاباً.

Is it permissible for one in the state of consecration (wearing the pilgrim garb of 'umra or hajj) to travel in the shade of the roof of his litter? He said: It is not permissible for him when he has a choice. Muhammad b. al-Hasan said to him: Is it permissible for him, when he has a choice, to travel in the shade? He said: Yes. On hearing this answer Muhammad b. al-Hasan laughed, and Musa b. Ja'far, peace be upon them, said to him: Do you wonder at the Prophet's practice and mock it?! Truly the Messenger of God, may God bless him and his family, removed the shading from over his head during the state of consecration, and travelled in the shade while he was in that state. O Muhammad, the rulings of God cannot be measured by analogy, and whoever measures a part of them against another part goes astray from the way of truth. Muhammad b. al-Hasan fell silent and gave no answer.

«7»- وَ قَدْ جَرَى لِأَبِي يُوسُفَ مَعَ أَبِي الْحَسَنِ مُوسَى عليه السلام بِحَضْرَةِ الْمَهْدِيِّ مَا يَقْرُبُ مِنْ ذَلِكَ وَ هُوَ أَنَّ مُوسَى عليه السلام سَأَلَ أَبَا يُوسُفَ عَنْ مَسْأَلَةٍ لَيْسَ عِنْدَهُ فِيهَا شَيْ ءٌ فَقَالَ لِأَبِي الْحَسَنِ مُوسَى عليه السلام إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْ ءٍ قَالَ هَاتِ فَقَالَ مَا تَقُولُ فِي التَّظْلِيلِ لِلْمُحْرِمِ قَالَ لَا يَصْلُحُ قَالَ فَيَضْرِبُ الْخِبَاءَ فِي الْأَرْضِ فَيَدْخُلُ فِيهِ قَالَ نَعَمْ قَالَ فَمَا فَرْقٌ بَيْنَ هَذَا وَ ذَاكَ قَالَ أَبُو الْحَسَنِ مُوسَى عليه السلام مَا تَقُولُ فِي الطَّامِثِ تَقْضِي الصَّلَاةَ قَالَ لَا قَالَ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قَالَ وَ لِمَ قَالَ إِنَّ هَذَا كَذَا جَاءَ قَالَ أَبُو الْحَسَنِ عليه السلام وَ كَذَلِكَ هَذَا قَالَ الْمَهْدِيُّ لِأَبِي يُوسُفَ مَا أَرَاكَ صَنَعْتَ شَيْئاً قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ رَمَانِي بِحُجَّةٍ.

The like of this story happened to Abu Yusuf with al-Imam Musa al-Kazim, peace be upon him, in the presence of al-Mahdi the 'Abbasid. The story is as follows: al-Imam Musa al-Kazim, peace be upon him, asked Abu Yusuf a question which he was unable to answer. Abu Yusuf said to al-Imam al-Kazim, peace be upon him: I wish to ask you about something. The Imam said: Speak. He said: What do you say about one in the state of consecration going into the shade? The Imam said: It is not permissible. He said: Is going under a tent permissible? He said: Yes. He said: What difference is there between the two? Al-Imam al-Kazim, peace be upon him, said: What do you say about a menstruating woman? Must she make up her prayer? He said: No. He said: Must she make up her fast? He said: Yes. He said: Why do these two rulings differ from each other? He said: God's ruling has come thus. Al-Imam al-Kazim, peace be upon him, said: In the matter of shade too, God's ruling is thus. Al-Mahdi the 'Abbasid said to Abu Yusuf: I do not think you will get anywhere. Abu Yusuf said: O Commander of the Faithful! He drove me off with proof and demonstration.

«8»- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ عليه السلام إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ وَ يَتَوَلَّی عَلَيْهَا رِجَالٌ رِجَالًا عَلَى غَيْرِ دِينِ اللَّهِ فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ١ وَ لَوْ أَنَّ الْحَقَّ خَلَصَ مِنْ لُبْسِ الْبَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ ٢ فَيُمْزَجَانِ فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ يَنْجُو الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى.

Nahj al-Balagha: From his words, peace be upon him: Truly the beginning of the occurrence of discords is the following of desires and the introducing of innovations into the heavenly rulings — novelties with which the Qur'an is at variance, and a group, [through these two deviations,] gaining authority and mastery over another group, contrary to God's religion. Now if falsehood were not mixed with truth, it would not remain hidden from the seekers of truth; and if truth were separated and pure from falsehood, the tongues of the enemies would be cut off. But they take a part of truth and a part of falsehood and mingle them together — and that is where Satan prevails over his friends; and only those who are embraced by the grace and mercy of the Lord will be saved.

ابن الحسن ملازما للرشيد حتّى خرج الی الري خرجته الأولی فخرج معه و مات برنبويه- قرية من قرى الري- سنة تسع و ثمانين و مائة، و مولده سنة خمس و ثلاثين. و قيل: احدی و ثلاثين. و قيل:

Ibn al-Hasan was in attendance upon al-Rashid until al-Rashid went to Rayy on his first journey, and he went out with him and died at Ranbuyah — a village among the villages of Rayy — in the year one hundred and eighty-nine; and his birth was in the year one hundred and thirty-five. And it is said: one hundred and thirty-one. And it is said:

اثنتين و ثلاثين و مائة. قال ابن خلّكان في وفيات الأعيان.

one hundred and thirty-two. Thus said Ibn Khallikan in Wafayat al-A'yan.