الكافي

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AL-KAFI

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المجلد السادس

Volume 6

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H 

AL KAFI VOLUME 6

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out of 281

THE BOOK OF AQEEQA

باب فَضْلِ الْوَلَدِ

Chapter 1 – Merits of the son

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلَدُ الصَّالِحُ رَيْحَانَةٌ مِنَ اللَّهِ قَسَمَهَا بَيْنَ عِبَادِهِ وَ إِنَّ رَيْحَانَتَيَّ مِنَ الدُّنْيَا الْحَسَنُ وَ الْحُسَيْنُ سَمَّيْتُهُمَا بِاسْمِ سِبْطَيْنِ مِنْ بَنِي إِسْرَائِيلَ شَبَّراً وَ شَبِيراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The righteous boy is an aromatic flower from Allahazwj being Distributed between Hisazwj servants, and mysaww two aromatic flowers from the world are Al-Hassanasws and Al-Husaynasws. Isaww named both of themasws by the name of the grandsons from the Children of Israel, Shabbar and Shabbir’.[1]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ أَنَّهُ قَالَ قَالَ عَلِيُّ بْنُ لْحُسَيْنِ ( عليه السلام ) مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ وُلْدٌ يَسْتَعِينُ بِهِمْ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, from one of his companions who said,

‘Ali Bin Al-Husaynasws said: ‘From the happiness of the man is that there happens to be sons for him, (and he is) being assisted by them’.[2]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثِرُوا الْوَلَدَ أُكَاثِرْ بِكُمُ الْأُمَمَ غَداً .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Have more children, by you (having more children) Isaww (would have) the most populous community tomorrow’.[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا لَقِيَ يُوسُفُ أَخَاهُ قَالَ لَهُ يَا أَخِي كَيْفَ اسْتَطَعْتَ أَنْ تَتَزَوَّجَ النِّسَاءَ بَعْدِي قَالَ إِنَّ أَبِي أَمَرَنِي وَ قَالَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ لَكَ ذُرِّيَّةٌ تُثْقِلُ الْأَرْضَ بِالتَّسْبِيحِ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When Yusufas met hisas brother, he asked himas, ‘How were you able to marry the women after me?’ Heas said: ‘Myas fatheras ordered me and said: ‘If youas have the ability to have as many offspring for yourselfas, making the earth heavy by the Glorification (of Allahazwj), so do it’.[4]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فُلَاناً رَجُلًا سَمَّاهُ قَالَ إِنِّي كُنْتُ زَاهِداً فِي الْوَلَدِ حَتَّى وَقَفْتُ بِعَرَفَةَ فَإِذَا إِلَى جَانِبِي غُلَامٌ شَابٌّ يَدْعُو وَ يَبْكِي وَ يَقُولُ يَا رَبِّ وَالِدَيَّ وَالِدَيَّ فَرَغَّبَنِي فِي الْوَلَدِ حِينَ سَمِعْتُ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘So and so man was heard saying, ‘I was an ascetic regarding the children until I paused at Arafaat, so there was a boy by my side, a youth, supplicating, and weeping, and saying, ‘O Lordazwj! My parents! My parents!’ So I wished regarding the children when I heard that’.[5]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ مُرْسَلًا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الرَّجُلِ الْوَلَدُ الصَّالِحُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, with an unbroken chain,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the happiness of the man is the righteous son’.[6]

وَ عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَنِّي اجْتَنَبْتُ طَلَبَ الْوَلَدِ مُنْذُ خَمْسِ سِنِينَ وَ ذَلِكَ أَنَّ أَهْلِي كَرِهَتْ ذَلِكَ وَ قَالَتْ إِنَّهُ يَشْتَدُّ عَلَيَّ تَرْبِيَتُهُمْ لِقِلَّةِ الشَّيْ‏ءِ فَمَا تَرَى فَكَتَبَ ( عليه السلام ) إِلَيَّ اطْلُبِ الْوَلَدَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَرْزُقُهُمْ .

And from him, from Bakr Bin Salih who said,

‘I wrote to Abu Al-Hassanasws, ‘I kept aside from seeking the children since five years ago, and that is because my wife disliked that, and she said, ‘It is difficult upon me, their upbringing, due to the scarcity of the things. So what is yourasws view’. So heasws wrote to me: ‘Seek the children, for Allahazwj Mighty and Majestic would Sustain them’.[7]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَوْلَادَ الْمُسْلِمِينَ مَوْسُومُونَ عِنْدَ اللَّهِ شَافِعٌ وَ مُشَفَّعٌ فَإِذَا بَلَغُوا اثْنَتَيْ عَشْرَةَ سَنَةً كَانَتْ لَهُمُ الْحَسَنَاتُ فَإِذَا بَلَغُوا الْحُلُمَ كُتِبَتْ عَلَيْهِمُ السَّيِّئَاتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The children of the Muslim are named ones in the Presence of Allahazwj as intercessors and interceded ones. So when they reach twelve years of age, the good deeds are Written for them. So when they reach the puberty, (then) the evil deeds are Written against them’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقْرَأُ وَ إِنِّي خِفْتُ الْمَوالِيَ مِنْ وَرائِي يَعْنِي أَنَّهُ لَمْ يَكُنْ لَهُ وَارِثٌ حَتَّى وَهَبَ اللَّهُ لَهُ بَعْدَ الْكِبَرِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws used to recite [19:5] And surely I fear my relatives after me’ – Meaning that he (Zakariyyaas) did not have an inheritor for himselfas until Allahazwj Granted for himas after the old age’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْوَلَدَ الصَّالِحَ رَيْحَانَةٌ مِنْ رَيَاحِينِ الْجَنَّةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The righteous son is an aromatic flower from the flowers of the Paradise’.[10]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الرَّجُلِ الْوَلَدُ الصَّالِحُ .

And by this chain,

Heasws (the Imamasws) said: ‘Rasool-Allahsaww said: ‘From the happiness of the man is the righteous son’.[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَا يُعَذَّبُ فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِعَامَ أَوَّلَ فَكَانَ يُعَذَّبُ وَ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَلِهَذَا غَفَرْتُ لَهُ بِمَا فَعَلَ ابْنُهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrat,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaas Ibn Maryamas passed by a grave whose inhabitant was being Punished. Then heas passed by it afterwards so he was not being Punished. So heas said: ‘O Lordazwj! Ias passed by this grave the first year, so he was being Punished, and Ias passed by it this year and he is not being Punished’. So Allahazwj Revealed unto himas: “A righteous son of his became an adult, so he repaired a road, and sheltered an orphan, thus it is due to this Iazwj Forgave him for what his son had done’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِيرَاثُ اللَّهِ عَزَّ وَ جَلَّ مِنْ عَبْدِهِ الْمُؤْمِنِ وَلَدٌ يَعْبُدُهُ مِنْ بَعْدِهِ

Then Rasool-Allahsaww said: ‘(It is) an inheritance of Allahazwj Mighty and Majestic from a believing servant to be a son who would worship Himazwj from after him’.

ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) آيَةَ زَكَرِيَّا ( عليه السلام ) رَبِّ فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا. يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ اجْعَلْهُ رَبِّ رَضِيًّا .

Then Abu Abdullahasws recited a Verse of Zakariyyaas [19:5] (Lord) therefore Grant me from Yourself an heir [19:6] Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, one with whom You are well Pleased’.[12]

باب شَبَهِ الْوَلَدِ

Chapter 2 – Resemblance of the child

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ نِعْمَةِ اللَّهِ عَلَى الرَّجُلِ أَنْ يُشْبِهَهُ وَلَدُهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From a Bounty of Allahazwj upon the man is that his son would resemble him’.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ الْوَلَدُ يُعْرَفُ فِيهِ شِبْهُهُ خَلْقُهُ وَ خُلُقُهُ وَ شَمَائِلُهُ .

Ali Bin Ibrahim, from from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musny, from Sudeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘From happiness of the man is that there happens to be for him the son in whom his resemblance would be recognised, in his appearance, and his mannerisms, and his virtues’.[14]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ سَعِدَ امْرُؤٌ لَمْ يَمُتْ حَتَّى يَرَى خَلَفاً مِنْ نَفْسِهِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Al Hassan Bin Ali Bin Yaqteen, from Yunus Bin Yaqoub, from a man,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘Happiness of a person is that he does not die until he sees a successor from himself’.[15]

باب فَضْلِ الْبَنَاتِ

Chapter 3 – Merits of the daughters

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ ثِقَةٍ حَدَّثَهُ مِنْ أَصْحَابِنَا قَالَ تَزَوَّجْتُ بِالْمَدِينَةِ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ رَأَيْتَ قُلْتُ مَا رَأَى رَجُلٌ مِنْ خَيْرٍ فِي امْرَأَةٍ إِلَّا وَ قَدْ رَأَيْتُهُ فِيهَا وَ لَكِنْ خَانَتْنِي فَقَالَ وَ مَا هُوَ قُلْتُ وَلَدَتْ جَارِيَةً قَالَ لَعَلَّكَ كَرِهْتَهَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ آباؤُكُمْ وَ أَبْناؤُكُمْ لا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail, Bin Bazie, from Ibrahim Bin Mihzam, from Ibrahim Al Karkhy, from a reliable one from his companions who narrated to him, said,

‘I got married at Al-Medina, so Abu Abdullahasws said to me: ‘How do you view?’ I said, ‘Whatever a man views from the goodness regarding a wife except that I have seen it in her, but she betrayed me’. So heasws said: ‘And what is it?’ I said, ‘She gave birth to a girl’. Heasws said: ‘Perhaps you dislike her, Allahazwj Mighty and Majestic is Saying [4:11] your parents and your children, you know not which of them is the nearer to you in benefit’.[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَبَا بَنَاتٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was a father of daughters’.[17]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبِي إِبْرَاهِيمَ ( عليه السلام ) سَأَلَ رَبَّهُ أَنْ يَرْزُقَهُ ابْنَةً تَبْكِيهِ وَ تَنْدُبُهُ بَعْدَ مَوْتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Muhammad Al Wasity,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ibrahimasws (7th Imamasws) asked hisasws Lordazwj that Heazwj should Grant himas a daughter who would cry over himasws, and lament him after hisasws passing away’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ جَارُودٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي بَنَاتٍ فَقَالَ لَعَلَّكَ تَتَمَنَّى مَوْتَهُنَّ أَمَا إِنَّكَ إِنْ تَمَنَّيْتَ مَوْتَهُنَّ فَمِتْنَ لَمْ تُؤْجَرْ وَ لَقِيتَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ تَلْقَاهُ وَ أَنْتَ عَاصٍ .

Ali Bin Ibrahim from his father, and Muhammad Bin Ismail from Al Fazl Bin Shazaan, both together from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Jaroud who said,

‘I said to Abu Abdullahasws that there are (only) daughters for me’. So heasws said: ‘Perhaps you are desiring their deaths. But, if you are desiring their death, and they were to die, you would not be Rewarded and would meet Allahazwj Mighty and Majestic on the Day you meet Himazwj, and you would be a disobedient one’.[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِعْمَ الْوَلَدُ الْبَنَاتُ مُلْطِفَاتٌ مُجَهِّزَاتٌ مُونِسَاتٌ مُبَارَكَاتٌ مُفَلِّيَاتٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of the children are daughters, kind, serving, caring, Blessed, loving’.[20]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْعَبَّاسِ الزَّيَّاتِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ يَرْفَعُهُ قَالَ أُتِيَ رَجُلٌ وَ هُوَ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَأُخْبِرَ بِمَوْلُودٍ أَصَابَهُ فَتَغَيَّرَ وَجْهُ الرَّجُلِ فَقَالَ لَهُ النَّبِيُّ ( عليه السلام ) مَا لَكَ فَقَالَ خَيْرٌ فَقَالَ قُلْ قَالَ خَرَجْتُ وَ الْمَرْأَةُ تَمْخَضُ فَأُخْبِرْتُ أَنَّهَا وَلَدَتْ جَارِيَةً فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) الْأَرْضُ تُقِلُّهَا وَ السَّمَاءُ تُظِلُّهَا وَ اللَّهُ يَرْزُقُهَا وَ هِيَ رَيْحَانَةٌ تَشَمُّهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abu Al Abbas Al Ziyyat, from Hamza Bin Humran, raising it, said,

‘(A midwife) came to a man whilst he was in the presence of the Prophetsaww, so he informed him with a birth for him. So the face of the man changed. So the Prophetsaww said to him: ‘What is the matter with you?’ So he said, ‘Good’. So hesaww said: ‘Speak’. He said, ‘I came out and the wife was in labour, so she (mid-wife) just informed me that she had given birth to a girl’. So the Prophetsaww said to him: ‘The earth would carry her and the sky would shade her, and Allahazwj would Sustain her, and her smell is of a fragrant flower’.[21]

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ مَنْ كَانَتْ لَهُ ابْنَةٌ فَهُوَ مَفْدُوحٌ وَ مَنْ كَانَتْ لَهُ ابْنَتَانِ فَيَا غَوْثَاهُ بِاللَّهِ وَ مَنْ كَانَتْ لَهُ ثَلَاثٌ وُضِعَ عَنْهُ الْجِهَادُ وَ كُلُّ مَكْرُوهٍ وَ مَنْ كَانَ لَهُ أَرْبَعٌ فَيَا عِبَادَ اللَّهِ أَعِينُوهُ يَا عِبَادَ اللَّهِ أَقْرِضُوهُ يَا عِبَادَ اللَّهِ ارْحَمُوهُ .

Then hesaww turned towards hissaww companions, so hesaww said: ‘The one for whom is a daughter, is burdened, and the one for whom are two daughters is Shaded and helped by Allahazwj; and the one for whom are three, the Jihaad is placed (exempt) from him along with hardships; and the one for whom are four, so O servants of Allahazwj, help him O servants of Allahazwj, lend to him O servants of Allahazwj, be merciful towards him’.

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ سُلَيْمَانَ بْنِ مُقْبِلٍ الْمَدَائِنِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلَى الْإِنَاثِ أَرْأَفُ مِنْهُ عَلَى الذُّكُورِ وَ مَا مِنْ رَجُلٍ يُدْخِلُ فَرْحَةً عَلَى امْرَأَةٍ بَيْنَهُ وَ بَيْنَهَا حُرْمَةٌ إِلَّا فَرَّحَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ .

And from him, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Suleyman Bin Muqbal Al Madainy, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High is more Gracious upon the females than upon the males, and there is none from a man who causes happiness to enter upon a woman, there being a close relationship between him and her, except that Allahazwj the High would Make him happy on the Day of Judgement’.[22]

وَ عَنْهُ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعْمَةٌ فَإِنَّمَا يُثَابُ عَلَى الْحَسَنَاتِ وَ يُسْأَلُ عَنِ النِّعْمَةِ .

And from him, from someone who reported it, from Ahmad Bin Abdul Rahman, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The daughters are ‘حَسَنَاتٌ’ (blessings), and the sons are Bounties. So, rather you would be Rewarded upon the (blessings), but you would be Questioned about the Bounties’.[23]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ عَنِ الْجَارُودِ بْنِ الْمُنْذِرِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بَلَغَنِي أَنَّهُ وُلِدَ لَكَ ابْنَةٌ فَتُسْخِطُهَا وَ مَا عَلَيْكَ مِنْهَا رَيْحَانَةٌ تَشَمُّهَا وَ قَدْ كُفِيتَ رِزْقَهَا وَ قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَبَا بَنَاتٍ .

Ahmad Bin Muhammad Al Aasimy, from Ali Bin Al Hassan Al Tumayli, from Ali Bin Asbaat, from his father, form Al Jaroud Bin Al Munzar who said,

‘Abu Abdullahasws said to me: ‘It has reached me that a daughter has been born unto you, so it angered you, and what is upon you from her is an aroma for you to smell, and her sustenance has been Sufficed with; and Rasool-Allahsaww was a father of daughters’.[24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَالَ ثَلَاثَ بَنَاتٍ أَوْ ثَلَاثَ أَخَوَاتٍ وَجَبَتْ لَهُ الْجَنَّةُ فَقِيلَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ اثْنَتَيْنِ فَقَالَ وَ اثْنَتَيْنِ فَقِيلَ يَا رَسُولَ اللَّهِ وَ وَاحِدَةً فَقَالَ وَ وَاحِدَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who supports three daughters or three sisters of his, the Paradise is Obligated for him’. So it was said, ‘O Rasool-Allahsaww! And (if there were) two?’ So hesaww: ‘And (even if there were only) two’. So it was said, ‘O Rasool-Allahsaww! And (if there was) one?’ So hesaww said: ‘And (even if there was only) one’.[25]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ اللَّخْمِيِّ قَالَ وُلِدَ لِرَجُلٍ مِنْ أَصْحَابِنَا جَارِيَةٌ فَدَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَآهُ مُتَسَخِّطاً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَيْكَ أَنْ أَخْتَارُ لَكَ أَوْ تَخْتَارُ لِنَفْسِكَ مَا كُنْتَ تَقُولُ قَالَ كُنْتُ أَقُولُ يَا رَبِّ تَخْتَارُ لِي قَالَ فَإِنَّ اللَّهَ قَدِ اخْتَارَ لَكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from a number of our companions, from Al Hassan Bin Ali Bin Yusuf, from Al Hassan Bin Saeed Al Lakhmy who said,

‘A girl was born unto a man from our companions. So he went over to Abu Abdullahasws. So heasws saw him as being angered. So Abu Abdullahasws said to him: ‘What is your view if Allahazwj Blessed and High were to Reveal unto you that Heazwj Chooses for you, or you choose for yourself, what would you be saying?’ He said, ‘I would be saying, ‘O Lordazwj! Youazwj Choose for me’. Heasws said: ‘So Allahazwj  has Chosen for you’.

قَالَ ثُمَّ قَالَ إِنَّ الْغُلَامَ الَّذِي قَتَلَهُ الْعَالِمُ الَّذِي كَانَ مَعَ مُوسَى ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَأَرَدْنا أَنْ يُبْدِلَهُما رَبُّهُما خَيْراً مِنْهُ زَكاةً وَ أَقْرَبَ رُحْماً أَبْدَلَهُمَا اللَّهُ بِهِ جَارِيَةً وَلَدَتْ سَبْعِينَ نَبِيّاً .

He (the narrator) said, ‘Then heasws said: ‘The boy whom the scholar (Al-Khizras killed whilst being with Musaas, and these are the Words of Allahazwj Mighty and Majestic [18:81] So we desired that their Lord might Give them in his place one better than him in purity and nearer to having compassion. Allahazwj Replaced him by a girl who gave birth to seventy Prophetsas’.[26]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَنُونَ نَعِيمٌ وَ الْبَنَاتُ حَسَنَاتٌ وَ اللَّهُ يَسْأَلُ عَنِ النَّعِيمِ وَ يُثِيبُ عَلَى الْحَسَنَاتِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Musa, from Ahmad Bin Al Fazl,

(It has been narrated) from Abu Abdullahasws having said: ‘The sons are Bounties, and the daughters are blessings, and Allahazwj would Question about the Bounties but Heazwj would Rewards upon the ‘حَسَنَاتٌ’ (blessings).[27]

باب الدُّعَاءِ فِي طَلَبِ الْوَلَدِ

Chapter 4 – The supplication regarding seeking of the child

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ الْخَزَّازِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَبْطَأَ عَلَى أَحَدِكُمُ الْوَلَدُ فَلْيَقُلِ اللَّهُمَّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ وَحِيداً وَحْشاً فَيَقْصُرَ شُكْرِي عَنْ تَفَكُّرِي بَلْ هَبْ لِي عَاقِبَةَ صِدْقٍ ذُكُوراً وَ إِنَاثاً آنَسُ بِهِمْ مِنَ الْوَحْشَةِ وَ أَسْكُنُ إِلَيْهِمْ مِنَ الْوَحْدَةِ وَ أَشْكُرُكَ عِنْدَ تَمَامِ النِّعْمَةِ يَا وَهَّابُ يَا عَظِيمُ يَا مُعَظَّمُ ثُمَّ أَعْطِنِي فِي كُلِّ عَافِيَةٍ شُكْراً حَتَّى تُبَلِّغَنِي مِنْهَا رِضْوَانَكَ فِي صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ وَفَاءٍ بِالْعَهْدِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Basheer Al Khazzaz, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Whenever there is a slackening of the birth upon one of you, so let him say, ‘O Allahazwj! [21:89] Do not leave me alone; and You are the Best of inheritors; alone, scared, so my gratefulness would reduce from my thinking. But, Grant me a truthful posterity, males and females, by them (I can come out from) my loneliness, and I can be tranquil from being alone, and I thank Youazwj for the completion of the Bounties. O Endower! O Magnificent! O Granter of greatness! Then Grant me gratefulness during every good health until there reaches to me Youazwj Pleasure from it, in truthful discussion, and fulfillment of the entrustments, and loyalty with the Covenant (Al-Wilayah)’.[28]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنِ الْحَارِثِ النَّصْرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي مِنْ أَهْلِ بَيْتٍ قَدِ انْقَرَضُوا وَ لَيْسَ لِي وَلَدٌ قَالَ ادْعُ وَ أَنْتَ سَاجِدٌ رَبِّ هَبْ لِي مِنْ لَدُنْكَ وَلِيّاً يَرِثُنِي رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ قَالَ فَفَعَلْتُ فَوُلِدَ لِي عَلِيٌّ وَ الْحُسَيْنُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy, from Al haris Al Nasry who said,

‘I said to Abu Abdullahasws, ‘I am from a family that has become extinct and there is no child for me’. Heasws said: ‘Supplicate when you are in Prostration, ‘Lordazwj! [19:5] Grant me from Yourself an heir [19:6] Who would inherit me [3:38] Lord! Grant me from You good offspring; surely You are the Hearer of the supplication [21:89] Lord! Do not leave me alone; and You are the Best of inheritors’. So I did it, and there were born unto me, Ali and Al-Husayn’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَنْ يُحْبَلَ لَهُ فَلْيُصَلِّ رَكْعَتَيْنِ بَعْدَ الْجُمُعَةِ يُطِيلُ فِيهِمَا الرُّكُوعَ وَ السُّجُودَ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَا سَأَلَكَ بِهِ زَكَرِيَّا يَا رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ اللَّهُمَّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from a man, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends that there be a pregnancy (of his wife) for him, so let him Pray two Cycles after the Friday (Prayers), with prolonged bowings and Prostrations in it. Then he should be saying, ‘O Allahazwj! I ask Youazwj with what Zakariyyaas had asked with. [21:89] Lord! Do not leave me alone; and You are the Best of inheritors. [3:38] Lord! Grant me from You good offspring; surely You are the Hearer of the supplication.

اللَّهُمَّ بِاسْمِكَ اسْتَحْلَلْتُهَا وَ فِي أَمَانَتِكَ أَخَذْتُهَا فَإِنْ قَضَيْتَ فِي رَحِمِهَا وَلَداً فَاجْعَلْهُ غُلَاماً مُبَارَكاً زَكِيّاً وَ لَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لَا نَصِيباً .

O Allahazwj! By Yourazwj Name I have made her Permissible (unto me), and in YourazwjEntrustment that I take her. So if there is fulfilled for me a child in her womb, so Make it to be a boy, Blessed, Pure, and do not let Satanla neither have a participation in it, nor a share’.[30]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ شَكَا الْأَبْرَشُ الْكَلْبِيُّ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ لَا يُولَدُ لَهُ فَقَالَ لَهُ عَلِّمْنِي شَيْئاً قَالَ اسْتَغْفِرِ اللَّهَ فِي كُلِّ يَوْمٍ أَوْ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِنَّ اللَّهَ يَقُولُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً إِلَى قَوْلِهِ وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions who said,

‘Al-Abrash Al-Kalby complained to Abu Ja’farasws that there is no child for him. So he said to himasws, ‘Teach me something (to have a son)’. Heasws said: ‘Seek Forgiveness of Allahazwj during every day, or during every night, one hundred times, for Allahazwj is Saying [71:10] So I said, Ask forgiveness of your Lord, surely He is the most Forgiving – up to Hisazwj Words [71:12] And Help you with wealth and sons’.[31]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ شَيْخٍ مَدَنِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ وَفَدَ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَأَبْطَأَ عَلَيْهِ الْإِذْنُ حَتَّى اغْتَمَّ وَ كَانَ لَهُ حَاجِبٌ كَثِيرُ الدُّنْيَا وَ لَا يُولَدُ لَهُ فَدَنَا مِنْهُ أَبُو جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ هَلْ لَكَ أَنْ تُوصِلَنِي إِلَى هِشَامٍ وَ أُعَلِّمَكَ دُعَاءً يُولَدُ لَكَ قَالَ نَعَمْ فَأَوْصَلَهُ إِلَى هِشَامٍ وَ قَضَى لَهُ جَمِيعَ حَوَائِجِهِ

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Al Sayyari, from Abdul Rahman Bin Abu Najran, from Suleyman Bin Ja’far, from Sheykh madany, from Zurara,

(It has been narrated) from Abu Ja’farasws having gone to visit Hisham Bin Abdul Malik. So the permission was delayed until it was upsetting, and there was a guard of his who had abundance of the world and he did not have children for him. So Abu Ja’farasws, approached him, soasws he said to him: ‘Is there anything with you which can make measws arrive to Hisham, and Iasws will teach you a supplication, there would be a birth for you’. He said, ‘Yes’. So he took himasws to Hisham, and heasws fulfilled all his needs.

قَالَ فَلَمَّا فَرَغَ قَالَ لَهُ الْحَاجِبُ جُعِلْتُ فِدَاكَ الدُّعَاءَ الَّذِي قُلْتَ لِي قَالَ لَهُ نَعَمْ قُلْ فِي كُلِّ يَوْمٍ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ سُبْحَانَ اللَّهِ سَبْعِينَ مَرَّةً وَ تَسْتَغْفِرُ عَشْرَ مَرَّاتٍ وَ تُسَبِّحُ تِسْعَ مَرَّاتٍ وَ تَخْتِمُ الْعَاشِرَةَ بِالِاسْتِغْفَارِ ثُمَّ تَقُولُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً. يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً. وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً

He (the narrator) said, ‘So when heasws was free, the guard said to himasws, ‘May I be sacrificed for you! The supplication which you spoke to me of?’ Heasws said to him: ‘Yes. Say during every day when it is morning and evening, ‘سُبْحَانَ اللَّهِ’ ‘Glory be to Allahazwj’, seventy times, and you should seek Forgiveness ten times, and you should Glorify nine times, and end the tenth with the seeking of the Forgiveness. Then you should be saying the Words of Allahazwj Mighty and Majestic [71:10] So I said, Ask forgiveness of your Lord, surely He is the most Forgiving [71:11] He will send down upon you the cloud, pouring down abundance of rain: [71:12] And Help you with wealth and sons, and Make for you gardens, and Make for you rivers’.

فَقَالَهَا الْحَاجِبُ فَرُزِقَ ذُرِّيَّةً كَثِيرَةً وَ كَانَ بَعْدَ ذَلِكَ يَصِلُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليهما السلام )

So the guard said it, and was Granted abundant offspring. And after that, he maintained good relations with Abu Ja’farasws and Abu Abdullahasws.

فَقَالَ سُلَيْمَانُ فَقُلْتُهَا وَ قَدْ تَزَوَّجْتُ ابْنَةَ عَمٍّ لِي فَأَبْطَأَ عَلَيَّ الْوَلَدُ مِنْهَا وَ عَلَّمْتُهَا أَهْلِي فَرُزِقْتُ وَلَداً وَ زَعَمَتِ الْمَرْأَةُ أَنَّهَا مَتَى تَشَاءُ أَنْ تَحْمِلَ حَمَلَتْ إِذَا قَالَتْهَا وَ عَلَّمْتُهَا غَيْرَ وَاحِدٍ مِنَ الْهَاشِمِيِّينَ مِمَّنْ لَمْ يَكُنْ يُولَدُ لَهُمْ فَوُلِدَ لَهُمْ وُلْدٌ كَثِيرٌ وَ الْحَمْدُ لِلَّهِ .

So Suleyman (the narrator) said, ‘So I said it (as well), and I had married a cousin of mine, so the child was delayed upon me from her, and I taught it to my wife, so she gave birth to a child, and the wife (from then on) thought that whenever she so desired to get pregnant, she would do so, when she says it; and I taught it to someone else from the Hashimites, from the ones who did not happen to have children for them, so there were born unto them a lot of children; and the Praise is for Allahazwj’.[32]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَا يُولَدُ لِي فَقَالَ اسْتَغْفِرْ رَبَّكَ فِي السَّحَرِ مِائَةَ مَرَّةٍ فَإِنْ نَسِيتَهُ فَاقْضِهِ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Muhammad Bin Shuayb, from Al Nazar Bin Shuayb, from Saeed Bin Yassar who said,

‘A man said to Abu Abdullahasws, ‘There are no children being born for me’. So heasws said: ‘اسْتَغْفِرْ رَبَّكَ’ ‘Seek Forgiveness of your Lordazwj during the morning, one hundred times. So if you were to forget it, fulfill it (upon remembering it)’.[33]

وَ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ شَكَا إِلَيْهِ رَجُلٌ أَنَّهُ لَا يُولَدُ لَهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا جَامَعْتَ فَقُلِ اللَّهُمَّ إِنَّكَ إِنْ رَزَقْتَنِي ذَكَراً سَمَّيْتُهُ مُحَمَّداً قَالَ فَفَعَلَ ذَلِكَ فَرُزِقَ .

And from him, from one of our companions,

(It has been narrated) from Abu Abdullahasws that a man complained to himasws that there were no children being born for him. So Abu Abdullahasws said: ‘When you copulate, so say, ‘O Allahazwj! If Youazwj were to Grant me a male, I shall name him Muhammad’. So he did that, and he was Granted (a son)’.[34]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عُبَيْدَةَ قَالَ أَتَتْ عَلَيَّ سِتُّونَ سَنَةً لَا يُولَدُ لِي فَحَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي أَ وَ لَمْ يُولَدْ لَكَ قُلْتُ لَا قَالَ إِذَا قَدِمْتَ الْعِرَاقَ فَتَزَوَّجِ امْرَأَةً وَ لَا عَلَيْكَ أَنْ تَكُونَ سَوْءَاءَ قَالَ قُلْتُ وَ مَا السَّوْءَاءُ قَالَ امْرَأَةٌ فِيهَا قُبْحٌ فَإِنَّهُنَّ أَكْثَرُ أَوْلَاداً وَ ادْعُ بِهَذَا الدُّعَاءِ فَإِنِّي أَرْجُو أَنْ يَرْزُقَكَ اللَّهُ ذُكُوراً وَ إِنَاثاً وَ الدُّعَاءُ اللَّهُمَّ لَا تَذَرْنِي فَرْداً وَحِيداً وَحْشاً فَيَقْصُرَ شُكْرِي عَنْ تَفَكُّرِي بَلْ هَبْ لِي أُنْساً وَ عَاقِبَةَ صِدْقٍ ذُكُوراً وَ إِنَاثاً أَسْكُنُ إِلَيْهِمْ مِنَ الْوَحْشَةِ وَ آنَسُ بِهِمْ مِنَ الْوَحْدَةِ وَ أَشْكُرُكَ عَلَى تَمَامِ النِّعْمَةِ يَا وَهَّابُ يَا عَظِيمُ يَا مُعْطِي أَعْطِنِي فِي كُلِّ عَاقِبَةٍ خَيْراً حَتَّى تُبَلِّغَنِي مُنْتَهَى رِضَاكَ عَنِّي فِي صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ وَفَاءِ الْعَهْدِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Abdul Khaliq, from one of our companions, from Abu Ubeyda who said,

‘Sixty years had come upon me and there were no children for me. So I went over to Abu Abdullahasws and complained to himasws of that. So heasws said to me: ‘Or there has never been a birth for you?’ I said, ‘No’. Heasws said: ‘When you proceed to Al-Iraq, so marry a woman, and don’t worry if she happens to be with injury’. I said, ‘And what injury?’ Heasws said: ‘A woman wherein is some ugliness, for she would give abundant births; and supplicate with this supplication, so Iasws hope that Allahazwj would Grant you males and females, and the supplication is, ‘O Allah! [21:89] Do not leave me alone; and You are the Best of inheritors; alone, scared, so my gratefulness would reduce from my thinking. But, Grant me a truthful posterity, males and females, by them (I can come out from) my loneliness, and I can be tranquil from being alone, and I thank you for the completion of the Bounties. O Endower! O Magnificent! O Granter of greatness! Then Grant me gratefulness during every good health until there reaches to me Yourazwj Pleasure from it, in truthful discussion, and fulfilment of the entrustments, and loyalty with the Covenant (Al-Wilayah)’.[35]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَعَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ أَنَّهُ شَكَا إِلَى أَبِي الْحَسَنِ ( عليه السلام ) سُقْمَهُ وَ أَنَّهُ لَا يُولَدُ لَهُ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Muhammad Bin Rashid who said,

‘Hisham Bin Ibrahim narrated to me that he complained to Abu Al-Hassanasws of his illness and there were no children for him. So heasws ordered him to raise his voice with the Call to the Prayer (Azaan) in his house.

قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وُلْدِي

He said, ‘So I did it, and Allahazwj Caused my illness to go away from me, and I had abundant children’.

قَالَ مُحَمَّدُ بْنُ رَاشِدٍ وَ كُنْتُ دَائِمَ الْعِلَّةِ مَا أَنْفَكُّ مِنْهَا فِي نَفْسِي وَ جَمَاعَةِ خَدَمِي وَ عِيَالِي حَتَّى إِنِّي كُنْتُ أَبْقَى وَحْدِي وَ مَا لِي أَحَدٌ يَخْدُمُنِي فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ هِشَامٍ عَمِلْتُ بِهِ فَأَذْهَبَ اللَّهُ عَنِّي وَ عَنْ عِيَالِيَ الْعِلَلَ وَ الْحَمْدُ لِلَّهِ .

Muhammad Bin Rashid (the narrator) said, ‘I used to be ill all the time, being dejected from it with regards to myself, and (also) a group of my attendants, and my family members to the extent that I used to remain alone, and there would be no one to attend to me. So when I heard that from Hisham, I acted by it. So Allahazwj Caused the illness to go away from me, and from my family members. And the Praise is due to Allahazwj’.[36]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ بِالرَّبَذَةِ جُعِلْتُ فِدَاكَ لَمْ أُرْزَقْ وَلَداً فَقَالَ لَهُ إِذَا رَجَعْتَ إِلَى بِلَادِكَ وَ أَرَدْتَ أَنْ تَأْتِيَ أَهْلَكَ فَاقْرَأْ إِذَا أَرَدْتَ ذَلِكَ وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنادى فِي الظُّلُماتِ أَنْ لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ إِلَى ثَلَاثِ آيَاتٍ فَإِنَّكَ سَتُرْزَقُ وَلَداً إِنْ شَاءَ اللَّهُ .

Ahmad Bin Muhammad Al Asimy, from Ali Bin Al Hassan Al Taymuli, from Amro Bin Usman, from Abu Jameela,

(It has been narrated) from Abu Abdullahasws, said, ‘A man from the people of Khurasan said to himasws, May I be sacrificed for youasws! I have not been graced with children’. So heasws said to him: ‘When you return to your city and intend to go to your wife, so recite whenever you intend that, ‘[21:87] And the one with the whale (Yunus), when he went away in anger, so he thought that We had no Power over him, so he called out in the darkness: There is no god but You, Glory be to You; surely I am from the unjust ones – up to three Verses, so you would be Graced with a child, Allahazwj Willing’.[37]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عَمْرٍو قَالَ لَمْ يُولَدْ لِي شَيْ‏ءٌ قَطُّ وَ خَرَجْتُ إِلَى مَكَّةَ وَ مَا لِي وَلَدٌ فَلَقِيَنِي إِنْسَانٌ فَبَشَّرَنِي بِغُلَامٍ فَمَضَيْتُ وَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) بِالْمَدِينَةِ فَلَمَّا صِرْتُ بَيْنَ يَدَيْهِ قَالَ لِي كَيْفَ أَنْتَ وَ كَيْفَ وَلَدُكَ فَقُلْتُ جُعِلْتُ فِدَاكَ خَرَجْتُ وَ مَا لِي وَلَدٌ فَلَقِيَنِي جَارٌ لِي فَقَالَ لِي قَدْ وُلِدَ لَكَ غُلَامٌ فَتَبَسَّمَ ثُمَّ قَالَ سَمَّيْتَهُ قُلْتُ لَا قَالَ سَمِّهِ عَلِيّاً فَإِنَّ أَبِي كَانَ إِذَا أَبْطَأَتْ عَلَيْهِ جَارِيَةٌ مِنْ جَوَارِيهِ قَالَ لَهَا يَا فُلَانَةُ انْوِي عَلِيّاً فَلَا تَلْبَثُ أَنْ تَحْمِلَ فَتَلِدَ غُلَاماً .

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Ja’far, from Amro Bin Saeed, from Muhammad Bin Amro who said,

‘There were no births for me at all, and I went out to Makkah and there was no child for me. So a person met me and gave me the good news of a boy. So I passed by and went to Aliasws Bin Al-Husaynasws at Al-Medina. So when I came to be in front of himasws, heasws said to me: ‘How are you, and how is your son?’ So I said, ‘May I be sacrificed for youasws! I went out and there was no child for me. So a neighbour of mine met me, so he said to me, ‘There has been born a boy for you’. So heasws smiled, then said, ‘Have you named him yet?’ I said, ‘No’. Heasws said: ‘Name him Ali, for myasws fatherasws, whenever there was a delay by a slave girl from hisasws slave girls over it, said to her: ‘O so and so! Make the intention (of naming him) Ali’. So it would not be long before she would become pregnant and give birth to a boy’.[38]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ الْوَلَدَ فَقُلْ عِنْدَ الْجِمَاعِ اللَّهُمَّ ارْزُقْنِي وَلَداً وَ اجْعَلْهُ تَقِيّاً لَيْسَ فِي خَلْقِهِ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ اجْعَلْ عَاقِبَتَهُ إِلَى خَيْرٍ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you want the child, so say during copulation, ‘O Allahazwj! Grant me a child and Make him to be pious, neither there being in his creation any excess nor a deficiency, and Make his posterity to be good’.[39]

باب مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً أَوْ عَلِيّاً وُلِدَ لَهُ ذَكَرٌ وَ الدُّعَاءِ لِذَلِكَ

Chapter 5 – The one for whom is a pregnancy, so he makes the intention that he would name him Muhammadsaww or Aliasws, there would be born for him a male, and the supplication for that

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ بِامْرَأَةِ أَحَدِكُمْ حَبَلٌ فَأَتَى عَلَيْهَا أَرْبَعَةُ أَشْهُرٍ فَلْيَسْتَقْبِلْ بِهَا الْقِبْلَةَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَضْرِبْ عَلَى جَنْبِهَا وَ لْيَقُلِ اللَّهُمَّ إِنِّي قَدْ سَمَّيْتُهُ مُحَمَّداً فَإِنَّهُ يَجْعَلُهُ غُلَاماً

Muhammad Bin Yahya, from Ahmad Bni Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Al Husayn Bin Ahmad Al Minqary, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you were to have a pregnancy with a woman, so four months come upon her, so let her face the Qiblah and let her recite the Verse of the Throne (2:255), and let her strike upon her side and let her say, ‘O Allahazwj! I have named him Muhammad’.

فَإِنْ وَفَى بِالِاسْمِ بَارَكَ اللَّهُ لَهُ فِيهِ وَ إِنْ رَجَعَ عَنِ الِاسْمِ كَانَ لِلَّهِ فِيهِ الْخِيَارُ إِنْ شَاءَ أَخَذَهُ وَ إِنْ شَاءَ تَرَكَهُ .

Thus, if he were to be loyal with the naming, Allahazwj would Bless for him with regards to it, and if he retracts from the naming, there would be for Allahazwj a Choice in it, if Heazwj so Desires to Heazwj Takes him (back), and if Heazwj so Desires to, Leaves him’.[40]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ كُنْتُ أَنَا وَ ابْنُ غَيْلَانَ الْمَدَائِنِيُّ دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لَهُ ابْنُ غَيْلَانَ أَصْلَحَكَ اللَّهُ بَلَغَنِي أَنَّهُ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ فَقَالَ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ عَلِيّاً وُلِدَ لَهُ غُلَامٌ

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Saeed who said,

‘I and Ibn Gaylan Al-Madainy had gone to Abu Al-Hassan Al-Rezaasws. So Ibn Gaylan said to himasws, ‘May Allahazwj Keep youasws well! It has reached me that the one who had a pregnancy for him, so he makes the intention that he would be naming him as Muhammad, a boy would be born unto him’. So heasws said: ‘The one who had a pregnancy for him, so he makes the intention that he would name him as Ali, a boy would be born unto him’.

ثُمَّ قَالَ عَلِيٌّ مُحَمَّدٌ وَ مُحَمَّدٌ عَلِيٌّ شَيْئاً وَاحِداً قَالَ أَصْلَحَكَ اللَّهُ إِنِّي خَلَّفْتُ امْرَأَتِي وَ بِهَا حَبَلٌ فَادْعُ اللَّهَ أَنْ يَجْعَلَهُ غُلَاماً فَأَطْرَقَ إِلَى الْأَرْضِ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ لَهُ سَمِّهِ عَلِيّاً فَإِنَّهُ أَطْوَلُ لِعُمُرِهِ فَدَخَلْنَا مَكَّةَ فَوَافَانَا كِتَابٌ مِنَ الْمَدَائِنِ أَنَّهُ قَدْ وُلِدَ لَهُ غُلَامٌ .

Then heasws said: ‘Aliasws Muhammadsaww, and Muhammadsaww Aliasws is one thing’. He said, ‘May Allahazwj Keep youasws well! I left behind my wife and she was with a pregnancy, therefore supplicate to Allahazwj that Heazwj may Make him a boy’. So heasws was silent for a long time, then raised hisasws head, so heasws said to him: ‘Name him Ali for it would be a prolongation for his life’. So we entered Makkah, so there came to us a letter from Al-Madainy that there had been born a boy for him’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَا مِنْ رَجُلٍ يُحْمَلُ لَهُ حَمْلٌ فَيَنْوِي أَنْ يُسَمِّيَهُ مُحَمَّداً إِلَّا كَانَ ذَكَراً إِنْ شَاءَ اللَّهُ وَ قَالَ هَاهُنَا ثَلَاثَةٌ كُلُّهُمْ مُحَمَّدٌ مُحَمَّدٌ مُحَمَّدٌ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a man for whom is a pregnancy, so he makes the intention that he would name him as Muhammad, except that it would always be a male, Allahazwj Willing’. And heasws said: ‘Over here are three, all of them Muhammad, Muhammad, Muhammad’.

وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ آخَرَ يَأْخُذُ بِيَدِهَا وَ يَسْتَقْبِلُ بِهَا الْقِبْلَةَ عِنْدَ الْأَرْبَعَةِ الْأَشْهُرِ وَ يَقُولُ اللَّهُمَّ إِنِّي سَمَّيْتُهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ وَ إِنْ حَوَّلَ اسْمَهُ أُخِذَ مِنْهُ .

And he (the narrator) said, ‘Abu Abdullahasws said in another Hadeeth: ‘He should grab her hand (of the wife) and face the Qiblah with her during the fourth month, and he should be saying, ‘O Alllahazwj! I name him Muhammad’, there would be born unto him, a boy, and if he changes his name, he would be taken from him’.[42]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً أَوْ عَلِيّاً وُلِدَ لَهُ غُلَامٌ .

A number of our companions, from Sahl Bin Ziyad, from one of his companions, raising it, said,

‘Rasool-Allahsaww said: ‘The one for whom was a pregnancy, so he makes the intention that he would be naming him as Muhammad, or Ali, there would be born for him, a boy’.[43]

باب بَدْءِ خَلْقِ الْإِنْسَانِ وَ تَقَلُّبِهِ فِي بَطْنِ أُمِّهِ

Chapter 6 – Beginning of the creation of the human being, and his transfer into the womb of his mother

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ فَقَالَ الْمُخَلَّقَةُ هُمُ الذَّرُّ الَّذِينَ خَلَقَهُمُ اللَّهُ فِي صُلْبِ آدَمَ ( عليه السلام ) أَخَذَ عَلَيْهِمُ الْمِيثَاقَ ثُمَّ أَجْرَاهُمْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ وَ هُمُ الَّذِينَ يَخْرُجُونَ إِلَى الدُّنْيَا حَتَّى يُسْأَلُوا عَنِ الْمِيثَاقِ

Muhammad Bin yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Al Hassan Bin Mahboub, from Muhammad Bin Al Noman, from Sallam Bin Al Mustaneer who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [22:5] formed and unformed. So heasws said: ‘The formed, they are the particles which Allahazwj Created in the ribs of Adamas, Taking the Covenant against them. Then Heazwj Make these flow in the ribs of the men and the wombs of the women, and they are the ones who are coming out into the world, until they would be Questioned about the Covenant.

وَ أَمَّا قَوْلُهُ وَ غَيْرِ مُخَلَّقَةٍ فَهُمْ كُلُّ نَسَمَةٍ لَمْ يَخْلُقْهُمُ اللَّهُ فِي صُلْبِ آدَمَ ( عليه السلام ) حِينَ خَلَقَ الذَّرَّ وَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَ هُمُ النُّطَفُ مِنَ الْعَزْلِ وَ السِّقْطُ قَبْلَ أَنْ يُنْفَخَ فِيهِ الرُّوحُ وَ الْحَيَاةُ وَ الْبَقَاءُ .

And as for Hisazwj Words, and unformed, so they are persons whom Allahazwj did not create them in the ribs of Adamas when Heazwj Created the particles and Took the Covenant against them, and they are the sperms from the discharge, and the miscarriages before the Spirit is Blown into it, and the life and the remaining’.[44]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ قَالَ الْغَيْضُ كُلُّ حَمْلٍ دُونَ تِسْعَةِ أَشْهُرٍ وَ مَا تَزْدَادُ كُلُّ شَيْ‏ءٍ يَزْدَادُ عَلَى تِسْعَةِ أَشْهُرٍ فَكُلَّمَا رَأَتِ الْمَرْأَةُ الدَّمَ الْخَالِصَ فِي حَمْلِهَا فَإِنَّهَا تَزْدَادُ بِعَدَدِ الْأَيَّامِ الَّتِي رَأَتْ فِي حَمْلِهَا مِنَ الدَّمِ .

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Hareyz, from the one who mentioned it,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the Words of Allahazwj Mighty and Majestic [13:8] He Knows what every female bears, and that of which the wombs fall short of completion and that in which they increase. Heasws said: ‘The ‘fall short’ is every pregnancy which is less than nine months, and what they increase is everything which increases upon nine months. So every pure blood which the woman sees during her pregnancy, so it has increased with a number of days which she has seen in her pregnancy from the blood’.[45]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً فَإِذَا كَمَلَ أَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا رَبِّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ شَقِيّاً أَوْ سَعِيداً فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ مَا أَجَلُهُ وَ مَا رِزْقُهُ وَ كُلُّ شَيْ‏ءٍ مِنْ حَالِهِ وَ عَدَّدَ مِنْ ذَلِكَ أَشْيَاءَ وَ يَكْتُبَانِ الْمِيثَاقَ بَيْنَ عَيْنَيْهِ فَإِذَا أَكْمَلَ اللَّهُ لَهُ الْأَجَلَ بَعَثَ اللَّهُ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ قَدْ نَسِيَ الْمِيثَاقَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying, ‘Abu Ja’farasws said: ‘The sperm happens to be in the womb for forty days, then it becomes a clot for forty days, then it becomes a lump for forty days. So when four months are complete, Allahazwj Sends two creating Angels, so they are both saying: ‘O Lordazwj! What will Youazwj Created, male or female’. So Heazwj Commands them both, and they are both saying: ‘O Lordazwj! Miserable or happy?’ So Heazwj Commands them both, and they are saying: ‘O Lordazwj! What is its term? And what is its sustenance?’, and everything from its state, and a number of things from that, and they both write these down as the covenant in between his eyes. So when Allahazwj Completes the term for him, Allahazwj Sends an Angel, so he rebukes him with a severe rebuke, and he forgets the Covenant’.

فَقَالَ الْحَسَنُ بْنُ الْجَهْمِ فَقُلْتُ لَهُ أَ فَيَجُوزُ أَنْ يَدْعُوَ اللَّهَ فَيُحَوِّلَ الْأُنْثَى ذَكَراً وَ الذَّكَرَ أُنْثَى فَقَالَ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ .

So Al-Hassan Bin Al-Jaham said, ‘So I said to himasws, ‘So is it allowed that he can supplicate to Allahazwj, so Heazwj Changes the female to a male, and the male to a female?’ So heasws said: ‘Allahazwj does whatever Heazwj so Desires to’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ النُّطْفَةَ الَّتِي مِمَّا أَخَذَ عَلَيْهَا الْمِيثَاقَ فِي صُلْبِ آدَمَ أَوْ مَا يَبْدُو لَهُ فِيهِ وَ يَجْعَلَهَا فِي الرَّحِمِ حَرَّكَ الرَّجُلَ لِلْجِمَاعِ وَ أَوْحَى إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَلِجَ فِيكِ خَلْقِي وَ قَضَائِيَ النَّافِذُ وَ قَدَرِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Ibn Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever Allahazwj Mighty and Majestic Intends to Create the seed from which Heazwj would Take the Covenant against in the ribs of Adamas, or whatever Heazwj would be Managing for him with regards to it, and Makes it to be in the womb, Stirs the man for the copulation, or Reveals unto the womb: “Open your door until Myazwj Creation resides inside you and Myazwj Ordainment and Myazwj Power is implemented”.

فَتَفْتَحُ الرَّحِمُ بَابَهَا فَتَصِلُ النُّطْفَةُ إِلَى الرَّحِمِ فَتَرَدَّدُ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ لَحْماً تَجْرِي فِيهِ عُرُوقٌ مُشْتَبِكَةٌ ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ يَخْلُقَانِ فِي الْأَرْحَامِ مَا يَشَاءُ اللَّهُ فَيَقْتَحِمَانِ فِي بَطْنِ الْمَرْأَةِ مِنْ فَمِ الْمَرْأَةِ فَيَصِلَانِ إِلَى الرَّحِمِ وَ فِيهَا الرُّوحُ الْقَدِيمَةُ الْمَنْقُولَةُ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ فَيَنْفُخَانِ فِيهَا رُوحَ الْحَيَاةِ وَ الْبَقَاءِ وَ يَشُقَّانِ لَهُ السَّمْعَ وَ الْبَصَرَ وَ جَمِيعَ الْجَوَارِحِ وَ جَمِيعَ مَا فِي الْبَطْنِ بِإِذْنِ اللَّهِ

So the womb opens up its door, so the seed sails into the womb. So it vibrates inside it for forty days, then becomes a clot for forty days; then it becomes a lump for forty days; then it becomes flesh with veins flowing inside it entangled. Then Allahazwj Sends two creating Angels who create in the wombs whatever Allahazwj so Desires. So they both storm into the belly of the woman from the mouth of the woman. So they both arrive to the womb, and in it is the spirit from old (from before), the one transferred in the ribs of the men and the wombs of the women. So they both blow into it a soul of life, and the remaining, and cleave open for him the hearing, and the sight, and the entirety of the body parts, and the entire of whatever is in the belly, by the Permission of Allahazwj.

ثُمَّ يُوحِي اللَّهُ إِلَى الْمَلَكَيْنِ اكْتُبَا عَلَيْهِ قَضَائِي وَ قَدَرِي وَ نَافِذَ أَمْرِي وَ اشْتَرِطَا لِيَ الْبَدَاءَ فِيمَا تَكْتُبَانِ فَيَقُولَانِ يَا رَبِّ مَا نَكْتُبُ فَيُوحِي اللَّهُ إِلَيْهِمَا أَنِ ارْفَعَا رَءُوسَكُمَا إِلَى رَأْسِ أُمِّهِ فَيَرْفَعَانِ رُءُوسَهُمَا فَإِذَا اللَّوْحُ يَقْرَعُ جَبْهَةَ أُمِّهِ فَيَنْظُرَانِ فِيهِ فَيَجِدَانِ فِي اللَّوْحِ صُورَتَهُ وَ زِينَتَهُ وَ أَجَلَهُ وَ مِيثَاقَهُ شَقِيّاً أَوْ سَعِيداً وَ جَمِيعَ شَأْنِهِ

Then Allahazwj Reveals to the two Angels: “Write upon him Myazwj Ordainment, and Myazwj Pre-determination, and implement Myazwj Command, and stipulate for Meazwj the change regarding what you two are writing”. So they both say: ‘O Lordazwj! What should we write?’ So Allahazwj Reveals unto them both: “Raise both your heads to the head of its mother”. So they both raise their heads, and there is a Tablet upon the forehead of its mother. So they both look into it, and they find (written) in the Tablet, its image, and its adornment, and its term, and its Covenant whether it is miserable or fortunate, and the entirety of its affairs’.

قَالَ فَيُمْلِي أَحَدُهُمَا عَلَى صَاحِبِهِ فَيَكْتُبَانِ جَمِيعَ مَا فِي اللَّوْحِ وَ يَشْتَرِطَانِ الْبَدَاءَ فِيمَا يَكْتُبَانِ ثُمَّ يَخْتِمَانِ الْكِتَابَ وَ يَجْعَلَانِهِ بَيْنَ عَيْنَيْهِ ثُمَّ يُقِيمَانِهِ قَائِماً فِي بَطْنِ أُمِّهِ

Heasws said: ‘So one of them dictates to his companion, so they both write down the entirety of whatever is in the Tablet, and the change is stipulated upon both of them with regards to what they write. Then they both seal the document and make it to be between his eyes. Then they both make it stand straight in the belly of its mother’.

قَالَ فَرُبَّمَا عَتَا فَانْقَلَبَ وَ لَا يَكُونُ ذَلِكَ إِلَّا فِي كُلِّ عَاتٍ أَوْ مَارِدٍ وَ إِذَا بَلَغَ أَوَانُ خُرُوجِ الْوَلَدِ تَامّاً أَوْ غَيْرَ تَامٍّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَخْرُجَ خَلْقِي إِلَى أَرْضِي وَ يَنْفُذَ فِيهِ أَمْرِي فَقَدْ بَلَغَ أَوَانُ خُرُوجِهِ قَالَ

Heasws said: ‘So perhaps he is haughty (arrogant), so he turns over, and that does not happen except regarding every haughty or insolent one. When the time reaches, the child comes out complete, or other than complete. Allahazwj Mighty and Majestic Reveals unto the womb: “Open your door until Myazwj creature comes out to Myazwj earth, and Myazwj Command gets implemented regarding him”. So the time has reached and the child comes out.

فَيَفْتَحُ الرَّحِمُ بَابَ الْوَلَدِ فَيَبْعَثُ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ مِنْهَا الْوَلَدُ فَيَنْقَلِبُ فَيَصِيرُ رِجْلَاهُ فَوْقَ رَأْسِهِ وَ رَأْسُهُ فِي أَسْفَلِ الْبَطْنِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ عَلَى الْوَلَدِ الْخُرُوجَ

So the womb opens its door of the birth. So Allahazwj Sends an Angel called Zajir (Rebuker) to him. So he rebukes him with such a rebuke that the child panics from it, so he overturns and his feet come to be above its head, and its head in the lower part of the belly, in order for Allahazwj to Make it easy upon the woman and upon the child, for the exiting’.

قَالَ فَإِذَا احْتُبِسَ زَجَرَهُ الْمَلَكُ زَجْرَةً أُخْرَى فَيَفْزَعُ مِنْهَا فَيَسْقُطُ الْوَلَدُ إِلَى الْأَرْضِ بَاكِياً فَزِعاً مِنَ الزَّجْرَةِ .

Heasws said: ‘So when the rebuke of the Angel is withheld, he rebukes it again, so it panics from it, and the child falls to the ground crying, having panicked from the rebuke’.[47]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخَلْقِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْخَلْقَ مِنْ طِينٍ أَفَاضَ بِهَا كَإِفَاضَةِ الْقِدَاحِ فَأَخْرَجَ الْمُسْلِمَ فَجَعَلَهُ سَعِيداً وَ جَعَلَ الْكَافِرَ شَقِيّاً فَإِذَا وَقَعَتِ النُّطْفَةُ تَلَقَّتْهَا الْمَلَائِكَةُ فَصَوَّرُوهَا ثُمَّ قَالُوا يَا رَبِّ أَ ذَكَراً أَوْ أُنْثَى فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ أَيَّ ذَلِكَ شَاءَ فَيَقُولَانِ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Muhamad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,

‘I asked Abu Ja’farasws about the creation. Heasws said: ‘When Allahazwj Blessed and High Created the creatures from clay, Effused by it like the effusion of the flint. So Heazwj Extracted the Muslim and Made him as fortunate, and Make the Infidel as miserable. So when the seed falls (into the womb), the two Angels meet it. So they caricature it, then say, ‘O Lordazwj! Male or female?’ So the Lordazwj Majestic is Hisazwj Majesty is Saying whatever that Heazwj so Desires to. So they are both saying, ‘Blessed is Allahazwj the best of the creators’.

ثُمَّ تُوضَعُ فِي بَطْنِهَا فَتَرَدَّدُ تِسْعَةَ أَيَّامٍ فِي كُلِّ عِرْقٍ وَ مَفْصِلٍ وَ مِنْهَا لِلرَّحِمِ ثَلَاثَةُ أَقْفَالٍ قُفْلٌ فِي أَعْلَاهَا مِمَّا يَلِي أَعْلَى الصُّرَّةِ مِنَ الْجَانِبِ الْأَيْمَنِ وَ الْقُفْلُ الْآخَرُ وَسَطَهَا وَ الْقُفْلُ الْآخَرُ أَسْفَلَ مِنَ الرَّحِمِ فَيُوضَعُ بَعْدَ تِسْعَةِ أَيَّامٍ فِي الْقُفْلِ الْأَعْلَى فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَعِنْدَ ذَلِكَ يُصِيبُ الْمَرْأَةَ خُبْثُ النَّفْسِ وَ التَّهَوُّعُ

Then they place it in her belly. So it vibrates for nine days in every vein and join, and from it are three lock for the womb – a lock in its upper part from what follows to the top of the navel, from the right hand side; and another lock in the middle of it; and another lock in the lower part of the womb. So, after nine days, they place him in the upper lock. So it remains in it for three months, during which the woman is hit by maliciousness, and the breathing (problems), and vomiting.

ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَوْسَطِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ وَ صُرَّةُ الصَّبِيِّ فِيهَا مَجْمَعُ الْعُرُوقِ وَ عُرُوقُ الْمَرْأَةِ كُلُّهَا مِنْهَا يَدْخُلُ طَعَامُهُ وَ شَرَابُهُ مِنْ تِلْكَ الْعُرُوقِ

Then it descends to the middle lock. So it remains there for three months, during which (through) the navel of the child, its veins connect with the veins of the woman, all of these from which its food, and its drink enter, do so from these veins.

ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَسْفَلِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَذَلِكَ تِسْعَةُ أَشْهُرٍ ثُمَّ تُطْلَقُ الْمَرْأَةُ فَكُلَّمَا طُلِقَتْ انْقَطَعَ عِرْقٌ مِنْ صُرَّةِ الصَّبِيِّ فَأَصَابَهَا ذَلِكَ الْوَجَعُ وَ يَدُهُ عَلَى صُرَّتِهِ حَتَّى يَقَعَ إِلَى الْأَرْضِ وَ يَدُهُ مَبْسُوطَةٌ فَيَكُونُ رِزْقُهُ حِينَئِذٍ مِنْ فِيهِ .

Then it descends to the lower lock, so it remains in it for three months. So these are the nine months. Then the woman undergoes pangs. So with each pain, a vein is cut off from the navel of the child. So that hits it with pain, and its hand is upon its navel until he falls to the ground, and his hand would be extended, so his sustenance from here on would be from its mouth’.[48]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ أَوْ غَيْرِهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ الرَّجُلُ يَدْعُو لِلْحُبْلَى أَنْ يَجْعَلَ اللَّهُ مَا فِي بَطْنِهَا ذَكَراً سَوِيّاً قَالَ يَدْعُو مَا بَيْنَهُ وَ بَيْنَ أَرْبَعَةِ أَشْهُرٍ فَإِنَّهُ أَرْبَعِينَ لَيْلَةً نُطْفَةٌ وَ أَرْبَعِينَ لَيْلَةً عَلَقَةٌ وَ أَرْبَعِينَ لَيْلَةً مُضْغَةٌ فَذَلِكَ تَمَامُ أَرْبَعَةِ أَشْهُرٍ ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا رَبِّ مَا نَخْلُقُ ذَكَراً أَمْ أُنْثَى شَقِيّاً أَوْ سَعِيداً فَيُقَالُ ذَلِكَ فَيَقُولَانِ يَا رَبِّ مَا رِزْقُهُ وَ مَا أَجَلُهُ وَ مَا مُدَّتُهُ فَيُقَالُ ذَلِكَ وَ مِيثَاقُهُ بَيْنَ عَيْنَيْهِ يَنْظُرُ إِلَيْهِ وَ لَا يَزَالُ مُنْتَصِباً فِي بَطْنِ أُمِّهِ حَتَّى إِذَا دَنَا خُرُوجُهُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ يَنْسَى الْمِيثَاقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, or someone else who said,

‘I said to Abu Ja’farasws, ‘May I be sacrificed for you! The man supplicates for the pregnancy that Allahazwj should Make whatever is in her belly to be a male, well-proportioned’. Heasws said: ‘He can supplicate in what is between it and four months, for it is a seed for forty nights, and a clot for forty nights, and a lump for forty nights. So that completes four months. Then Allahazwj Sends two creating Angels, so they are both saying: ‘O Lordazwj! What should we create, a male or a female, miserable or fortunate?’ So Heazwj Says that. So they are both saying: ‘O Lordazwj! What is its sustenance, and what is its term, and what is its duration?’ So Heazwj Says that, and its Covenant is between his eyes, and they look into it; and it does not cease to be vertical in the belly of its mother until when its exit approaches, so Allahazwj Mighty and Majestic Sends an Angel. So he rebukes it with a rebuke, so it comes out, and forgets the Covenant’.[49]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا وَقَعَتِ النُّطْفَةُ فِي الرَّحِمِ اسْتَقَرَّتْ فِيهَا أَرْبَعِينَ يَوْماً وَ تَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً وَ تَكُونُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيُقَالُ لَهُمَا اخْلُقَا كَمَا يُرِيدُ اللَّهُ ذَكَراً أَوْ أُنْثَى صَوِّرَاهُ وَ اكْتُبَا أَجَلَهُ وَ رِزْقَهُ وَ مَنِيَّتَهُ وَ شَقِيّاً أَوْ سَعِيداً وَ اكْتُبَا لِلَّهِ الْمِيثَاقَ الَّذِي أَخَذَهُ عَلَيْهِ فِي الذَّرِّ بَيْنَ عَيْنَيْهِ فَإِذَا دَنَا خُرُوجُهُ مِنْ بَطْنِ أُمِّهِ بَعَثَ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ فَيَفْزَعُ فَزَعاً فَيَنْسَى الْمِيثَاقَ وَ يَقَعُ إِلَى الْأَرْضِ يَبْكِي مِنْ زَجْرَةِ الْمَلَكِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Zurara Bin Ayn who said,

‘I heard Abu Ja’farasws saying: ‘When the seed falls into the womb, it vibrates in it for forty days, it settles in it for forty days, and becomes a cloth for forty days, and becomes a lump for forty days. Then Allahazwj Sends two creating Angels, so Heazwj Says to both of them to create whatever Allahazwj Intends, male or female. So they caricature it, and write down its term, and its sustenance, and its death, and whether it is to be miserable or fortunate, and they both write the Covenant for Allahazwj which Heazwj had Taken from it in the (realm of the) particles, to be between its eyes. So when it is near for its exit from the belly of its mother, Allahazwj Sends an Angel called Zajira (Rebuker) to it. So he rebukes it with a rebuke, so it panics and forgets the Covenant, and falls to the ground crying from the rebuking of the Angel’.[50]

باب أَكْثَرِ مَا تَلِدُ الْمَرْأَةُ

Chapter 7 – The most of what the woman can give birth to

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ عُمَرَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلرَّحِمِ أَرْبَعَةَ سُبُلٍ فِي أَيِّ سَبِيلٍ سَلَكَ فِيهِ الْمَاءُ كَانَ مِنْهُ الْوَلَدُ وَاحِدٌ وَ اثْنَانِ وَ ثَلَاثَةٌ وَ أَرْبَعَةٌ وَ لَا يَكُونُ إِلَى سَبِيلٍ أَكْثَرُ مِنْ وَاحِدٍ .

Muhammad Bin Yahya, from someone else, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Ismail Bin Umar, from Shuayb Al Aqarquqy,

(It has been narrated) from Abu Abdullahasws having said: ‘For womb there are four ways in whichever way the water (seed) travels. There can be from it the one child, and two, and three, and four, and there cannot happen to a way (out), for more than one (at a time)’.[51]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ لِلرَّحِمِ أَرْبَعَةَ أَوْعِيَةٍ فَمَا كَانَ فِي الْأَوَّلِ فَلِلْأَبِ وَ مَا كَانَ فِي الثَّانِي فَلِلْأُمِّ وَ مَا كَانَ فِي الثَّالِثِ فَلِلْعُمُومَةِ وَ مَا كَانَ فِي الرَّابِعِ فَلِلْخُئُولَةِ .

Ali Bin Muhammad, raising it, from Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created four containers for the womb. So whatever was in the first, so it is (similar to) the father, and whatever was in the second, so it is (similar to) the mother, and whatever was in the third so it is (similar to) the paternal uncles, and whatever was in the fourth, so it is (similar to) the maternal uncles’.[52]

باب فِي آدَابِ الْوِلَادَةِ

Chapter 8 – Regarding the ettiquiettes of the birth

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا حَضَرَتْ وِلَادَةُ الْمَرْأَةِ قَالَ أَخْرِجُوا مَنْ فِي الْبَيْتِ مِنَ النِّسَاءِ لَا يَكُونُ أَوَّلَ نَاظِرٍ إِلَى عَوْرَةٍ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from his father, from Abdullah Bin Al Mugheira, from Al Sakuny, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever a birth for a wife presented itself for Aliasws Bin Al-Husaynasws, he used to say: ‘Exit the ones from the women out from the house, they would not be the first ones to look at privacy’.[53]

باب التَّهْنِئَةِ بِالْوَلَدِ

Chapter 9 – The congratulations with the birth

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ عَنْ مُرَازِمٍ عَنْ أَخِيهِ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وُلِدَ لِي غُلَامٌ فَقَالَ رَزَقَكَ اللَّهُ شُكْرَ الْوَاهِبِ وَ بَارَكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ اللَّهُ بِرَّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Al Husayn, from Morazim, from his brother who said,

‘A man said to Abu Abdullahasws, ‘A boy has been born for me’. So heasws said: ‘May Allahazwj Grant you with thanking the Endower, and Bless for you in the endowment, and Make him reach the adulthood, and may Allahazwj Grant you (to observe) his righteousness’.[54]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي بَرْزَةَ الْأَسْلَمِيِّ قَالَ وُلِدَ لِلْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) مَوْلُودٌ فَأَتَتْهُ قُرَيْشٌ فَقَالُوا يَهْنِئُكَ الْفَارِسُ فَقَالَ وَ مَا هَذَا مِنَ الْكَلَامِ قُولُوا شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ اللَّهُ بِهِ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Abu Maryam Al Ansary, from Abu Barzat Al Aslamy who said,

‘A child was born for Aliasws Bin Al-Husaynasws, so the Qureysh came over to himasws and said, ‘Congratulations to youasws for the (birth of a) horse-rider’. So heasws said: ‘And what is this from the speech? You should be saying, ‘Thank the Endower, Blessings be to youasws regarding the endowed, and may Allahazwj Make him reach the adulthood, and Grant youasws (to observe) his righteousness’.[55]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هَنَّأَ رَجُلٌ رَجُلًا أَصَابَ ابْناً فَقَالَ يَهْنِئُكَ الْفَارِسُ فَقَالَ لَهُ الْحَسَنُ ( عليه السلام ) مَا عِلْمُكَ يَكُونُ فَارِساً أَوْ رَاجِلًا قَالَ جُعِلْتُ فِدَاكَ فَمَا أَقُولُ قَالَ تَقُولُ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ .

A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Salih, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘A man congratulated a man who had a son, so he said, ‘Congratulations to you of the (birth of a) horse-rider. So Al-Hassanasws said to him: ‘What makes you know that he would be a horse-rider, or a walker?’ He said, ‘May I be sacrificed for youasws! So what should I be saying?’ Heasws said: ‘You should be saying, ‘Thanks be to the Endower, and Blessings be to you regarding the endowment, and may he reach adulthood, and you be graced with (to see) his righteousness’.[56]

باب الْأَسْمَاءِ وَ الْكُنَى

Chapter 10 – The names and the teknonyms

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ رَجُلٍ قَدْ سَمَّاهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَصْدَقُ الْأَسْمَاءِ مَا سُمِّيَ بِالْعُبُودِيَّةِ وَ أَفْضَلُهَا أَسْمَاءُ الْأَنْبِيَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abu Is’haq Sa’alba Bin Maymoun, from a man who had heard it,

(It has been narrated) from Abu Ja’farasws having said: ‘The most truthful of the names are what are named by the slavery (to Allahazwj), and the best of these are the names of the Prophetsas’.[57]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سَمُّوا أَوْلَادَكُمْ قَبْلَ أَنْ يُولَدُوا فَإِنْ لَمْ تَدْرُوا أَ ذَكَرٌ أَمْ أُنْثَى فَسَمُّوهُمْ بِالْأَسْمَاءِ الَّتِي تَكُونُ لِلذَّكَرِ وَ الْأُنْثَى فَإِنَّ أَسْقَاطَكُمْ إِذَا لَقُوكُمْ يَوْمَ الْقِيَامَةِ وَ لَمْ تُسَمُّوهُمْ يَقُولُ السِّقْطُ لِأَبِيهِ أَلَّا سَمَّيْتَنِي وَ قَدْ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُحَسِّناً قَبْلَ أَنْ يُولَدَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashi, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws having said: ‘Amir Al-Momineenasws said: ‘Name your children before they are born, so if you do not know whether it is a male or a female, so name them by the named which happen to be for the males and the female, for if they are miscarried, when they meet you on the Day of Judgement, and you have not named them the miscarried one would be saying to its father, ‘Did you not name me?’ And Rasool-Allahsaww had named Mohsinas before heas had been Given (to usasws)’.[58]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ أَوَّلُ مَا يَبَرُّ الرَّجُلُ وَلَدَهُ أَنْ يُسَمِّيَهُ بِاسْمٍ حَسَنٍ فَلْيُحْسِنْ أَحَدُكُمُ اسْمَ وَلَدِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Musa Bin Bakr,

(It has been narrated) from Abu Al Hassanasws having said: ‘The first righteous deed the man does for his child is that he names it by a good name, so let each one of you give a good name to his child’.[59]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُولَدُ لَنَا وَلَدٌ إِلَّا سَمَّيْنَاهُ مُحَمَّداً فَإِذَا مَضَى لَنَا سَبْعَةُ أَيَّامٍ فَإِنْ شِئْنَا غَيَّرْنَا وَ إِنْ شِئْنَا تَرَكْنَا .

Ahmad Bin Muhammad, from one of our companions, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There does not get born a child for usasws except that weasws name it as Muhammad. So when seven days pass for usasws, so if weasws so desire to, weasws changed it, and if weasws so desire to, weasws leave it’.[60]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ مَيَّاحٍ عَنْ فُلَانِ بْنِ حُمَيْدٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ شَاوَرَهُ فِي اسْمِ وَلَدِهِ فَقَالَ سَمِّهِ بِأَسْمَاءٍ مِنَ الْعُبُودِيَّةِ فَقَالَ أَيُّ الْأَسْمَاءِ هُوَ فَقَالَ عَبْدُ الرَّحْمَنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibn Mabbah, from so and so Bin Humeyd,

He asked Abu Abdullahasws, and consulted himasws regarding the naming of his child. So heasws said: ‘Name him by the names from the slavery’. So he said, ‘Which names are these?’ So heasws said: ‘Abd Al-Rahman’.[61]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَمِّهِ عَاصِمٍ الْكُوزِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ مَنْ وُلِدَ لَهُ أَرْبَعَةُ أَوْلَادٍ لَمْ يُسَمِّ أَحَدَهُمْ بِاسْمِي فَقَدْ جَفَانِي .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Suleyman Bin Sama’at, from his uncle Aasim Al Kowzy,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww said: ‘The one for whom four children are born, and he does not name one of them by mysaww name, so he has been ‘جَفَانِي’ hostile to mesaww’.[62]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْعَزْرَمِيِّ قَالَ اسْتَعْمَلَ مُعَاوِيَةُ مَرْوَانَ بْنَ الْحَكَمِ عَلَى الْمَدِينَةِ وَ أَمَرَهُ أَنْ يَفْرِضَ لِشَباب قُرَيْشٍ فَفَرَضَ لَهُمْ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فَأَتَيْتُهُ فَقَالَ مَا اسْمُكَ فَقُلْتُ عَلِيُّ بْنُ الْحُسَيْنِ فَقَالَ مَا اسْمُ أَخِيكَ فَقُلْتُ عَلِيٌّ قَالَ عَلِيٌّ وَ عَلِيٌّ مَا يُرِيدُ أَبُوكَ أَنْ يَدَعَ أَحَداً مِنْ وُلْدِهِ إِلَّا سَمَّاهُ عَلِيّاً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abdul Rahman Bin Muhammad Al Azramy who said,

‘Muawiya (appointed) Marwan Bin Al-Hakam as an office bearer at Al-Medina, and instructed him that he should impose upon the youth of Qureysh, so he imposed to them. So Aliasws Bin Al-Husaynasws said: ‘So he came over to measws, so he said, ‘What is yourasws name?’ So I said, ‘Aliasws Bin Al-Husaynasws’. So he said, ‘What is the name of yourasws brother?’ So Iasws said: ‘Ali’. So he said, ‘Ali and Ali, what did yourasws fatherasws intend, that heasws did not leave anyone from hisasws sons except that heasws named him as Ali?’

ثُمَّ فَرَضَ لِي فَرَجَعْتُ إِلَى أَبِي فَأَخْبَرْتُهُ فَقَالَ وَيْلِي عَلَى ابْنِ الزَّرْقَاءِ دَبَّاغَةِ الْأَدَمِ لَوْ وُلِدَ لِي مِائَةٌ لَأَحْبَبْتُ أَنْ لَا أُسَمِّيَ أَحَداً مِنْهُمْ إِلَّا عَلِيّاً .

Then he imposed to me. So Iasws returned to myasws fatherasws, so Iasws informed himasws. So heasws said: ‘Woe be unto the son of Zarqa, the tanner of the unseeded land. If there were born for measws one hundred (sons), Iasws would love it not to name anyone of them except as Ali’.[63]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا يَدْخُلُ الْفَقْرُ بَيْتاً فِيهِ اسْمُ مُحَمَّدٍ أَوْ أَحْمَدَ أَوْ عَلِيٍّ أَوِ الْحَسَنِ أَوِ الْحُسَيْنِ أَوْ جَعْفَرٍ أَوْ طَالِبٍ أَوْ عَبْدِ اللَّهِ أَوْ فَاطِمَةَ مِنَ النِّسَاءِ.

A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Suleyman Al Ja’fary who said,

‘I heard Abu Al-Hassanasws saying: ‘The poverty does not enter a house in which is a name, Muhammad, or Ahmad, or Ali, or Al-Hassan, or Al-Husayn, or Ja’far, or Talib, or Abdullah, or Fatima from the women’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ وُلِدَ لِي غُلَامٌ فَمَا ذَا أُسَمِّيهِ قَالَ سَمِّهِ بِأَحَبِّ الْأَسْمَاءِ إِلَيَّ حَمْزَةَ .

Ali Bin Ibrahim, from his father, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww, so he said, ‘O Rasool-Allahsaww! A boy has been born for me, so what is that I should name him with?’ Hesaww said: ‘By the most beloved of the names to mesaww, Hamza’.[65]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَحْسِنُوا أَسْمَاءَكُمْ فَإِنَّكُمْ تُدْعَوْنَ بِهَا يَوْمَ الْقِيَامَةِ قُمْ يَا فُلَانَ بْنَ فُلَانٍ إِلَى نُورِكَ وَ قُمْ يَا فُلَانَ بْنَ فُلَانٍ لَا نُورَ لَكَ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Husayn Bin Zayd Bin Ali Bin Al Husayn, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Improve your names, for you would be called by it on the Day of Judgement: ‘Arise, O so and so, son of so and so! to (go to) your Light, and arise O son and so, son of so and so, there is no Light for you’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سَعِيدِ بْنِ خُثَيْمٍ عَنْ مَعْمَرِ بْنِ خُثَيْمٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) مَا تُكَنَّى قَالَ قُلْتُ مَا اكْتَنَيْتُ بَعْدُ وَ مَا لِي مِنْ وَلَدٍ وَ لَا امْرَأَةٍ وَ لَا جَارِيَةٍ قَالَ فَمَا يَمْنَعُكَ مِنْ ذَلِكَ قَالَ قُلْتُ حَدِيثٌ بَلَغَنَا عَنْ عَلِيٍّ ( عليه السلام ) قَالَ وَ مَا هُوَ قُلْتُ بَلَغَنَا عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ قَالَ مَنِ اكْتَنَى وَ لَيْسَ لَهُ أَهْلٌ فَهُوَ أَبُو جَعْرٍ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) شَوْهٌ لَيْسَ هَذَا مِنْ حَدِيثِ عَلِيٍّ ( عليه السلام ) إِنَّا لَنُكَنِّي أَوْلَادَنَا فِي صِغَرِهِمْ مَخَافَةَ النَّبَزِ أَنْ يَلْحَقَ بِهِمْ .

Ali Bin Ibrahim, from his father, form Salih Bin Al Sandy, from Ja’far Bin Basheer, from Saeed Bin Khusaym, from Ma’mar Bin Khusaym who said,

‘Abu Abdullahasws said to me: ‘What is your teknonym?’ I said, ‘I have not teknonym yet, and there is no son for me, nor a wife, nor a slave girl’. Heasws said: ‘So what prevents you from that?’ He said, ‘I said, ‘A Hadeeth which was reached us from Aliasws’. Heasws said: ‘And what is it?’ I said, ‘It has reached us from Aliasws having said: ‘The one who teknonyms (himself) and there is no family for him, so he is the father of dung’. So Abu Ja’farasws said: ‘Falsified! This is not from a Hadeeth of Aliasws. Weasws teknonym ourasws children in their childhood, for fear of the nickname being attached with them’.[67]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ نَصْرٍ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ أَرَادَ أَبُو جَعْفَرٍ ( عليه السلام ) الرُّكُوبَ إِلَى بَعْضِ شِيعَتِهِ لِيَعُودَهُ فَقَالَ يَا جَابِرُ الْحَقْنِي فَتَبِعْتُهُ فَلَمَّا انْتَهَى إِلَى بَابِ الدَّارِ خَرَجَ عَلَيْنَا ابْنٌ لَهُ صَغِيرٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) مَا اسْمُكَ قَالَ مُحَمَّدٌ قَالَ فَبِمَا تُكَنَّى قَالَ بِعَلِيٍّ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) لَقَدِ احْتَظَرْتَ مِنَ الشَّيْطَانِ احْتِظَاراً شَدِيداً إِنَّ الشَّيْطَانَ إِذَا سَمِعَ مُنَادِياً يُنَادِي يَا مُحَمَّدُ يَا عَلِيُّ ذَابَ كَمَا يَذُوبُ الرَّصَاصُ حَتَّى إِذَا سَمِعَ مُنَادِياً يُنَادِي بِاسْمِ عَدُوٍّ مِنْ أَعْدَائِنَا اهْتَزَّ وَ اخْتَالَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Muslim, from Al Husayn Bin Nasr, from his father, from Amro Bin Shimr, from Jabir who said,

‘Abu Ja’farasws wanted to ride over to one of hisasws Shias to bid him farewell, so heasws said: ‘O Jabir! Accompany me’. So I followed himasws. So when heasws ended up to the door of the house, there came out to us a young boy. So Abu Ja’farasws said to him: ‘What is your name?’ He said, ‘Muhammad’. Heasws said: ‘In what have you been teknonymed?’ So he said, ‘With Ali’. So Abu Ja’farasws said to him: ‘You have agonised the Satanla with an intense agony. When the Satanla hears a caller calling out, ‘O Muhammad! O Ali!’, hela melts just like the melting of the lead, until when hela hears a caller calling out with a name of an enemy from ourasws enemies, hela swings and struts’.[68]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هَذَا مُحَمَّدٌ أُذِنَ لَهُمْ فِي التَّسْمِيَةِ بِهِ فَمَنْ أَذِنَ لَهُمْ فِي يس يَعْنِي التَّسْمِيَةَ وَ هُوَ اسْمُ النَّبِيِّ ( صلى الله عليه وآله ).

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Safwan,

(It has been narrated) raising it to Abu Ja’farasws or Abu Abdullahasws having said: ‘This (name) Muhammad, there is permission for them with regards to the naming by it, so for where is the permission for them regarding Yaseen, meaning the naming, and it is a name of the Prophetsaww?’[69]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) دَعَا بِصَحِيفَةٍ حِينَ حَضَرَهُ الْمَوْتُ يُرِيدُ أَنْ يَنْهَى عَنْ أَسْمَاءٍ يُتَسَمَّى بِهَا فَقُبِضَ وَ لَمْ يُسَمِّهَا مِنْهَا الْحَكَمُ وَ حَكِيمٌ وَ خَالِدٌ وَ مَالِكٌ وَ ذَكَرَ أَنَّهَا سِتَّةٌ أَوْ سَبْعَةٌ مِمَّا لَا يَجُوزُ أَنْ يُتَسَمَّى بِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said that Rasool-Allahsaww called for a parchment, when the death presented itself, intending that hesaww would forbid from the names which are named by. So hesaww passed away and did not name these. From these (forbidden names) are – Al-Hakam, and Hakeem, and Khalid, and Maalik’; and heasws mentioned that there are six or seven from what is not allowed that one should name with’.[70]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) نَهَى عَنْ أَرْبَعِ كُنًى عَنْ أَبِي عِيسَى وَ عَنْ أَبِي الْحَكَمِ وَ عَنْ أَبِي مَالِكٍ وَ عَنْ أَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww forbid from four teknonyms – from Abu Isa, and from Abu Al-Hakam, and from Abu Maalik, and from Abu Al-Qasim when the name was Muhammad’.[71]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَبْغَضَ الْأَسْمَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ حَارِثٌ وَ مَالِكٌ وَ خَالِدٌ .

Muhammad Bin Yahya, from muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The most hateful of the names to Allahazwj Mighty and Majestic are – Haaris, and Maalik, and Khalid’.[72]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا كَانَ يَغْشَى عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) وَ كَانَ يُكَنَّى أَبَا مُرَّةَ فَكَانَ إِذَا اسْتَأْذَنَ عَلَيْهِ يَقُولُ أَبُو مُرَّةَ بِالْبَابِ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) بِاللَّهِ إِذَا جِئْتَ إِلَى بَابِنَا فَلَا تَقُولَنَّ أَبُو مُرَّةَ .

Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘A man knocked at the door of Aliasws Bin Al-Husaynasws, and his teknonym was Abu Murra. So when he sought permission to (see) himasws, he was saying, ‘Abu Murra is at the door’. So Aliasws Bin Al-Husaynasws said to him: ‘By Allahazwj! When you come to ourasws door, so do not be saying ‘Abu Murra’’.[73]

باب تَسْوِيَةِ الْخِلْقَةِ

Chapter 11 – The Unimpaired creation

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ حَدَّثَهُ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا بُشِّرَ بِالْوَلَدِ لَمْ يَسْأَلْ أَ ذَكَرٌ هُوَ أَمْ أُنْثَى حَتَّى يَقُولَ أَ سَوِيٌّ فَإِنْ كَانَ سَوِيّاً قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْ مِنِّي شَيْئاً مُشَوَّهاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Sinan, from the one who narrated it, said,

‘Whenever Aliasws Bin Al-Husaynasws was given the good news of a birth did not ask, ‘Is it a male or a female, until heasws said: ‘Is it unimpaired?’ So if it was unimpaired, said: ‘The Praise is for Allahazwj Who did not Create from measws anything deformed’.[74]

باب مَا يُسْتَحَبُّ أَنْ تُطْعَمَ الْحُبْلَى وَ النُّفَسَاءُ

Chapter 12 – What is recommended to feed the pregnant and (during) bleeding following childbirth

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُرَحْبِيلَ بْنِ مُسْلِمٍ أَنَّهُ قَالَ فِي الْمَرْأَةِ الْحَامِلِ تَأْكُلُ السَّفَرْجَلَ فَإِنَّ الْوَلَدَ يَكُونُ أَطْيَبَ رِيحاً وَ أَصْفَى لَوْناً .

Muhammad Bin Yahya, from salma Bin Al Khattab, from Usman Bin Abdul Rahman, from Shurhabeel Bin Muslim,

‘Heasws said regarding the pregnant woman: ‘She should eat the quince, so the child would happen to be of pleasant aroma, and clear colour’.[75]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ نَظَرَ إِلَى غُلَامٍ جَمِيلٍ يَنْبَغِي أَنْ يَكُونَ أَبُو هَذَا الْغُلَامِ آكِلَ السَّفَرْجَلِ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymuli, from Al Husayn Bin Hashim, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said and looked at a beautiful boy: ‘It is a must that the father of this boy would have eaten the quince’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الْعَزِيزِ بْنِ حَسَّانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَيْرُ تُمُورِكُمُ الْبَرْنِيُّ فَأَطْعِمُوهُ نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَخْرُجْ أَوْلَادُكُمْ زَكِيّاً حَلِيماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Aziz Bin Hassan, from Zurara,

(It has been narrated) from Abu Abdulllahasws having said: ‘Amir Al-Momineenasws said: ‘The best of your dates are Al-Barny, therefore feed these to your womenfolk during the childbirth, your children would come out a clever, forebearing’.[77]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَكُنْ أَوَّلُ مَا تَأْكُلُ النُّفَسَاءُ الرُّطَبَ فَإِنَّ اللَّهَ تَعَالَى قَالَ لِمَرْيَمَ وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim,

(It has been narrated) raising it to Amir Al Momineenasws having said: ‘Rasool-Allahsaww said: ‘Let the first thing what is eaten by the women after childbirth be the dates, for Allahazwj the High Said to Maryamas [19:25] And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates’.

قِيلَ يَا رَسُولَ اللَّهِ فَإِنْ لَمْ يَكُنْ أَوَانُ الرُّطَبِ قَالَ سَبْعَ تَمَرَاتٍ مِنْ تَمْرِ الْمَدِينَةِ فَإِنْ لَمْ يَكُنْ فَسَبْعَ تَمَرَاتٍ مِنْ تَمْرِ أَمْصَارِكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ ارْتِفَاعِ مَكَانِي لَا تَأْكُلُ نُفَسَاءُ يَوْمَ تَلِدُ الرُّطَبَ فَيَكُونُ غُلَاماً إِلَّا كَانَ حَلِيماً وَ إِنْ كَانَتْ جَارِيَةً كَانَتْ حَلِيمَةً .

It was said, ‘O Rasool-Allahsaww! Suppose it doesn’t happen to be the season for the dates?’ Hesaww said: ‘Seven dates from the dates of Al-Medina. So if there do not happen to be, so seven dates from the dates of your cities, for Allahazwj Mighty and Majestic is Saying: “By Myazwj Magnificence, and the Elevation of Myazwj Status! A woman would not eat the dates during the day she gives birth to a boy except that it would be forbearing (patient), and if it was a girl, she would be forbearing’.[78]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَطْعِمُوا الْبَرْنِيَّ نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَحْلُمْ أَوْلَادُكُمْ .

From him, from Muhammad Bin Ali, from Abu Saeed Al Shamy, from Salih Bin Uqba who said,

‘I heard Abu Abdullahasws saying: ‘Feed Al-Barny (dates) to your womenfolk during their childbirth, your children would be forbearing’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ قَبِيصَةَ عَنْ عَبْدِ اللَّهِ النَّيْسَابُورِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ أَبِي مُوسَى عَنْ أَبِي الْعَلَاءِ الشَّامِيِّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ أَبِي زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْعِمُوا حَبَالَاكُمُ اللُّبَانَ فَإِنَّ الصَّبِيَّ إِذَا غُذِّيَ فِي بَطْنِ أُمِّهِ بِاللُّبَانِ اشْتَدَّ قَلْبُهُ وَ زِيدَ فِي عَقْلِهِ فَإِنْ يَكُ ذَكَراً كَانَ شُجَاعاً وَ إِنْ وُلِدَتْ أُنْثَى عَظُمَتْ عَجِيزَتُهَا فَتَحْظَى بِذَلِكَ عِنْدَ زَوْجِهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Qabeesa, from Abdullah Al Neyshapouri, from Haroun Bin Muslim, from Abu Musa, from Abu Al A’ala Al Shamy, from Sufyan Al Sowry, from Abu Ziyad,

(It has been narrated) from Al-Hassan Bin Aliasws having said: ‘Rasool-Allahsaww said: ‘Feed your pregnant women the dairy (products), for the child, when it feeds in the belly of its mother with the dairy (products), its heart gets stronger and there is an increase in its intellect. So if it happens to be a boy, he would be brave and if a female is born her buttocks would be larger, so she would enjoy by that with her husband’.[80]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَطْعِمُوا حَبَالَاكُمْ ذَكَرَ اللُّبَانِ فَإِنْ يَكُ فِي بَطْنِهَا غُلَامٌ خَرَجَ ذَكِيَّ الْقَلْبِ عَالِماً شُجَاعاً وَ إِنْ تَكُ جَارِيَةٌ حَسُنَ خَلْقُهَا وَ خُلُقُهَا وَ عَظُمَتْ عَجِيزَتُهَا وَ حَظِيَتْ عِنْدَ زَوْجِهَا .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ali, from Muhammad Bin Sinan,

(It has been narrated) from Al-Rezaasws having said: ‘Feed your pregnant women the dairy (products), so if there happens to be a boy in her belly, he would come out as pure of heart, knowledgeable, brave; and if there happens to be a girl, she would be of beautiful in her appearance, and in her manners, and of large buttocks, and she would enjoy with her husband’.[81]

باب مَا يُفْعَلُ بِالْمَوْلُودِ مِنَ التَّحْنِيكِ وَ غَيْرِهِ إِذَا وُلِدَ

Chapter 13 – What should one do with the new-born, from the embalming and other such, when it is born

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ عَنْ أَبِي يَحْيَى الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُلِدَ لَكُمُ الْمَوْلُودُ أَيَّ شَيْ‏ءٍ تَصْنَعُونَ بِهِ قُلْتُ لَا أَدْرِي مَا نَصْنَعُ بِهِ قَالَ خُذْ عَدَسَةَ جَاوَشِيرَ فَدُفْهُ بِمَاءٍ ثُمَّ قَطِّرْ فِي أَنْفِهِ فِي الْمَنْخِرِ الْأَيْمَنِ قَطْرَتَيْنِ وَ فِي الْأَيْسَرِ قَطْرَةً وَاحِدَةً وَ أَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ أَقِمْ فِي الْيُسْرَى تَفْعَلُ بِهِ ذَلِكَ قَبْلَ أَنْ تُقْطَعَ سُرَّتُهُ فَإِنَّهُ لَا يَفْزَعُ أَبَداً وَ لَا تُصِيبُهُ أُمُّ الصِّبْيَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Ismail Al Sayqal, from Abu Yahya Al Razy,

(It has been narrated) from Abu Abdullahasws having said: ‘When the new-born is born for you, which thing are you doing with it?’ I said, ‘I do not know what we should do with it’. Heasws said: ‘Take a lentil (seed) of Jawashir and soak it with water. Then place a drop in his nose, in the right nostril two drops, and in the left nostril, one, and (recite) Azaan in the right ear and Iqaama in the left. Do these before the cutting off of his umbilical cord, so he would not panic ever, nor would he be hit by the Umm Al-Sibyan’.[82]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُرُوا الْقَابِلَةَ أَوْ بَعْضَ مَنْ يَلِيهِ أَنْ تُقِيمَ الصَّلَاةَ فِي أُذُنِهِ الْيُمْنَى فَلَا يُصِيبَهُ لَمَمٌ وَ لَا تَابِعَةٌ أَبَداً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Hafs Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Instruct the midwife or someone who is next that the Prayer be established in its (new-born)’s right ear, so it would not be touched by insanity, nor by a following eye, ever’.[83]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يُحَنَّكُ الْمَوْلُودُ بِمَاءِ الْفُرَاتِ وَ يُقَامُ فِي أُذُنِهِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,

Abu Ja’farasws has said: ‘Make the new-born to taste the water of the Euphrates, and (recite) Iqaama in his ear’.[84]

وَ فِي رِوَايَةٍ أُخْرَى حَنِّكُوا أَوْلَادَكُمْ بِمَاءِ الْفُرَاتِ وَ بِتُرْبَةِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنْ لَمْ يَكُنْ فَبِمَاءِ السَّمَاءِ .

And in another report –

Heasws said: ‘Open the mouth of your children with water of the Euphrates and with the dust of the grave of Al-Husaynasws, so if there does not happen to be (these), so with the water of the sky (rain)’.[85]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) حَنِّكُوا أَوْلَادَكُمْ بِالتَّمْرِ هَكَذَا فَعَلَ النَّبِيُّ ( صلى الله عليه وآله ) بِالْحَسَنِ وَ الْحُسَيْنِ ( عليه السلام ) .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Palate your children with the dates, (for) like this is what the Prophetsaww did with Al-Hassanasws, and Al-Husaynasws’.[86]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وُلِدَ لَهُ مَوْلُودٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى بِأَذَانِ الصَّلَاةِ وَ لْيُقِمْ فِي الْيُسْرَى فَإِنَّهَا عِصْمَةٌ مِنَ الشَّيْطَانِ الرَّجِيمِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one for whom a child is born, so let him (recite) Azaan in his right ear with the Azaan of the Prayer, and let him (recite) Iqaama in the left, for it is a safeguarding from the Satanla, the Pelted’.[87]

باب الْعَقِيقَةِ وَ وُجُوبِهَا

Chapter 14 – The Aqeeqa and its aspects

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ الْعَقِيقَةُ وَاجِبَةٌ إِذَا وُلِدَ لِلرَّجُلِ وَلَدٌ فَإِنْ أَحَبَّ أَنْ يُسَمِّيَهُ مِنْ يَوْمِهِ فَعَلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Al-Abd Al-Salihasws (7th Imamasws) having said: ‘The Aqeeqa is Obligatory when the child is born for the man, so if he like to name him on that day, so let him do it’.[88]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِالْعَقِيقَةِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad both together, from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja,

Abu Abdullahasws has said: ‘Every new-born is a pledgee with the Aqeeqa’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي وَ اللَّهِ مَا أَدْرِي كَانَ أَبِي عَقَّ عَنِّي أَمْ لَا قَالَ فَأَمَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَعَقَقْتُ عَنْ نَفْسِي وَ أَنَا شَيْخٌ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’adan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘By Allahazwj! I do not know whether my father had performed Aqeeqa from me of not’. So Abu Abdullahasws ordered me, so did Aqeeqa from myself, and I am an old man’.

وَ قَالَ عُمَرُ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ امْرِئٍ مُرْتَهَنٌ بِعَقِيقَتِهِ وَ الْعَقِيقَةُ أَوْجَبُ مِنَ الْأُضْحِيَّةِ .

And Umar (the narrator) said, ‘I heard Abu Abdullahasws saying: ‘Every person is a pledgee with his Aqeeqa, and the Aqeeqa is more Obligatory than the sacrifice’.[90]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِعَقِيقَتِهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa Al Sabaty,

(It has been narrated) from Abu Abdullahasws having said: ‘Every new-born is a pledgee with his Aqeeqa’.[91]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ أَ وَاجِبَةٌ هِيَ قَالَ نَعَمْ وَاجِبَةٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Aqeeqa, is it Obligatory?’ Heasws said: ‘Yes, Obligatory’.[92]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَهُ رَسُولُ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ فَقَالَ لَهُ يَقُولُ لَكَ عَمُّكَ إِنَّا طَلَبْنَا الْعَقِيقَةَ فَلَمْ نَجِدْهَا فَمَا تَرَى نَتَصَدَّقُ بِثَمَنِهَا فَقَالَ لَا إِنَّ اللَّهَ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ إِرَاقَةَ الدِّمَاءِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Bukeyr who said,

‘I was in the presence of Abu Abdullahasws, so there came a messenger of hisasws uncle Abdullah Bin Ali, so he said, ‘Your uncle is saying to youasws, ‘We sought the Aqeeqa, but we did not find it, so what is yourasws view, should we give in charity with its price?’ So heasws said: ‘No! Allahazwjsaww Loves feeding of the food, and outpouring of the blood (of the sacrificial animal)’.[93]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ وَاجِبَةٌ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from Ali,

(It has been narrated) from Abu Abdullahasws having said: ‘The Aqeeqa is Obligatory’.[94]

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ وُلِدَ لِأَبِي جَعْفَرٍ ( عليه السلام ) غُلَامَانِ جَمِيعاً فَأَمَرَ زَيْدَ بْنَ عَلِيٍّ أَنْ يَشْتَرِيَ لَهُ جَزُورَيْنِ لِلْعَقِيقَةِ وَ كَانَ زَمَنُ غَلَاءٍ فَاشْتَرَى لَهُ وَاحِدَةً وَ عَسُرَتْ عَلَيْهِ الْأُخْرَى فَقَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَدْ عَسُرَتْ عَلَيَّ الْأُخْرَى فَتَصَدَّقْ بِثَمَنِهَا فَقَالَ لَا اطْلُبْهَا حَتَّى تَقْدِرَ عَلَيْهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِهْرَاقَ الدِّمَاءِ وَ إِطْعَامَ الطَّعَامِ .

Ali, from his father, from Ismail Bin marrar, from Yunus and Ibn Abu Umeyr, both together, from Abu Ayou Al Khazzaz, from Muhammad Bin Muslim who said,

‘Two boys were born for Abu Ja’far, together (twins), so heasws ordered Zayd Bin Ali that he should buy for himasws two animals for the (two) Aqeeqa, and the cost was high, so he bought for himasws one, and the other one was difficult upon him. So he said to Abu Ja’farasws, ‘The other has been difficult upon me, therefore give in charity with its price’. So heasws said: ‘No! Seek it until you are able over it, for Allahazwj Mighty and Majestic Loves the outpouring of the blood (of the sacrificial animal), and feeding of the food’.[95]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُعَاذٍ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغُلَامُ رَهْنٌ بِسَابِعِهِ بِكَبْشٍ يُسَمَّى فِيهِ وَ يُعَقُّ عَنْهُ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Muaz Al Farra,

Abu Abdullahasws has said: ‘The boy is a pldgee with his seventh (day), with a ram, he is named during it, and Aqeeqa is performed for him’.

وَ قَالَ إِنَّ فَاطِمَةَ ( عليها السلام ) حَلَقَتْ ابْنَيْهَا وَ تَصَدَّقَتْ بِوَزْنِ شَعْرِهِمَا فِضَّةً .

And heasws said: ‘Syeda Fatimaasws shaved off herasws two sonsasws, and gave silver in charity by the weight of both theirasws hairs’.[96]

باب أَنَّ عَقِيقَةَ الذَّكَرِ وَ الْأُنْثَى سَوَاءٌ

Chapter 15 – The Aqeeqa of the male and the female is the same

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ فَقَالَ فِي الذَّكَرِ وَ الْأُنْثَى سَوَاءٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the Aqeeqa, so heasws said: ‘Regarding the male and the female, is the same’.[97]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ فِي الْغُلَامِ وَ الْجَارِيَةِ سَوَاءٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Sazl Bin Shazaan, both together from Safwan, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Aqeeqa regarding the boy and the girl, is the same’.[98]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ فَقَالَ عَقِيقَةُ الْغُلَامِ وَ الْجَارِيَةِ كَبْشٌ كَبْشٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Muskan,

(It has been narrated) from Abu Abdullahasws, said, I asked himasws about the Aqeeqa, so heasws said: ‘Aqeeqa of the boy and the girl, is a ram, a ram’.[99]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَقِيقَةُ الْغُلَامِ وَ الْجَارِيَةِ كَبْشٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad, from Shuayb, from Abu Baseer,

Abu Abdullahasws has said: ‘Aqeeqa of the boy and the girl, is a ram’.[100]

باب أَنَّ الْعَقِيقَةَ لَا تَجِبُ عَلَى مَنْ لَا يَجِدُ

Chapter 16 – The Aqeeqa is not Obligatory upon the one who cannot find (the means for it)

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْعَقِيقَةِ عَلَى الْمُوسِرِ وَ الْمُعْسِرِ فَقَالَ لَيْسَ عَلَى مَنْ لَا يَجِدُ شَيْ‏ءٌ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Abu Hamza, from Safwan, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about the Aqeeqa upon the (financially) solvent and the insolvent. So heasws said: ‘There is nothing upon the one who cannot find’.[101]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَلَى الْمُعْسِرِ وَ الْمُوسِرِ فَقَالَ لَيْسَ عَلَى مَنْ لَا يَجِدُ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws, said, ‘I asked himasws about the Aqeeqa upon the (financially) insolvent and the solvent. So heasws said: ‘There is nothing upon the one who cannot find’.[102]

باب أَنَّهُ يُعَقُّ يَوْمَ السَّابِعِ لِلْمَوْلُودِ وَ يُحْلَقُ رَأْسُهُ وَ يُسَمَّى

Chapter 17 – Aqeeqa is one the seventh day for the new-born, and shaving of its head and naming

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ جَبَلَةَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عُقَّ عَنْهُ وَ احْلِقْ رَأْسَهُ يَوْمَ السَّابِعِ وَ تَصَدَّقْ بِوَزْنِ شَعْرِهِ فِضَّةً وَ اقْطَعِ الْعَقِيقَةَ جَذَاوِيَ وَ اطْبُخْهَا وَ ادْعُ عَلَيْهَا رَهْطاً مِنَ الْمُسْلِمِينَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Jabala and Ali Bin Muhammad, from Salih Bin Abu Hammad, from Abdullah Bin jabala, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Perform Aqeeqa for him (new-born) and shave off his head on the seventh day, and give silver in charity by the weight of his hair, and cut the Aqeeqa (slaughtered meat) in pieces and cook it, and invite over it a group from the Muslims’.[103]

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ حَمَّادِ بْنِ عُدَيْسٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِأَيِّ ذَلِكَ نَبْدَأُ قَالَ تَحْلِقُ رَأْسَهُ وَ تَعُقُّ عَنْهُ وَ تَصَدَّقُ بِوَزْنِ شَعْرِهِ فِضَّةً وَ يَكُونُ ذَلِكَ فِي مَكَانٍ وَاحِدٍ .

And from him, from Al Hassan Bin Hammad Bin Udays, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘By which of that shall we begin?’ Heasws said; ‘Shave off his (new-born)’s head, and perform Aqeeqa from him, and give silver in charity by the weight of his hair, and that should happen in one place’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ أَ وَاجِبَةٌ هِيَ قَالَ نَعَمْ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ هُوَ ابْنُ سَبْعَةٍ وَ يُوزَنُ شَعْرُهُ فِضَّةً أَوْ ذَهَباً يُتَصَدَّقُ بِهِ وَ تُطْعَمُ الْقَابِلَةُ رُبُعَ الشَّاةِ وَ الْعَقِيقَةُ شَاةٌ أَوْ بَدَنَةٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Aqeeqa, is it Obligatory?’ Heasws said: ‘Yes. Perform Aqeeqa for him, and shave off his head when he is a boy of one week, and weight his hair by silver or gold, so give in charity with it, and feed the midwife, a quarter of the ram, and the Aqeeqa is a ram or a camel’.[105]

وَ عَنْهُ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ إِذَا كَانَ يَوْمُ السَّابِعِ وَ قَدْ وُلِدَ لِأَحَدِكُمْ غُلَامٌ أَوْ جَارِيَةٌ فَلْيَعُقَّ عَنْهُ كَبْشاً عَنِ الذَّكَرِ ذَكَراً وَ عَنِ الْأُنْثَى مِثْلَ ذَلِكَ عُقُّوا عَنْهُ وَ أَطْعِمُوا الْقَابِلَةَ مِنَ الْعَقِيقَةِ وَ سَمُّوهُ يَوْمَ السَّابِعِ .

And from him, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘When it is the seventh day, and a boy has been born to one of you, or a girl, so let him perform Aqeeqa for him, a ram for a male, and an ewe for a female, similar to that from it, and feed the midwife from the Aqeeqa, and name him on the seventh day’.[106]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَوْلُودُ إِذَا وُلِدَ عُقَّ عَنْهُ وَ حُلِقَ رَأْسُهُ وَ تُصُدِّقَ بِوَزْنِ شَعْرِهِ وَرِقاً وَ أُهْدِيَ إِلَى الْقَابِلَةِ الرِّجْلُ وَ الْوَرِكُ وَ يُدْعَى نَفَرٌ مِنَ الْمُسْلِمِينَ فَيَأْكُلُونَ وَ يَدْعُونَ لِلْغُلَامِ وَ يُسَمَّى يَوْمَ السَّابِعِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Hafs Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘The new-born when it is born, perform Aqeeqa from it, and shave off its head, and give a leaf (of silver) in charity by the weight of its hair, and give to the midwife the leg (of the slaughtered animal), and the leaf (of silver), and invite a number of Muslims, so let them be eating and supplicating for the boy, and name him on the seventh day’.[107]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الصَّبِيُّ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ هُوَ ابْنُ سَبْعَةِ أَيَّامٍ وَ يُوزَنُ شَعْرُهُ وَ يُتَصَدَّقُ عَنْهُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ يُطْعَمُ الْقَابِلَةَ الرِّجْلُ وَ الْوَرِكُ وَ قَالَ الْعَقِيقَةُ بَدَنَةٌ أَوْ شَاةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, form his father, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws said: ‘The child, perform Aqeeqa for him, and shave off his head when he is a boy of one seven days, and weigh his hair and give in charity from it by the weight of his hair, gold or silver, and feed the midwife with the leg (of the slaughtered animal) and the leaf (of silver or gold)’. And heasws said: ‘The Aqeeqa is a camel or sheep’.[108]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُلِدَ لَكَ غُلَامٌ أَوْ جَارِيَةٌ فَعُقَّ عَنْهُ يَوْمَ السَّابِعِ شَاةً أَوْ جَزُوراً وَ كُلْ مِنْهَا وَ أَطْعِمْ وَ سَمِّ وَ احْلِقْ رَأْسَهُ يَوْمَ السَّابِعِ وَ تَصَدَّقْ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ أَعْطِ الْقَابِلَةَ طَائِفَةً مِنْ ذَلِكَ فَأَيَّ ذَلِكَ فَعَلْتَ فَقَدْ أَجْزَأَكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws haivng said: ‘When a boy is born to you, or a girl, so perform Aqeeqa for him on the seventh day, a sheep, or an (another) animal, or from eat from it, and feed, and name, and shave off his head on the seventh day, and give in charity by the weight of his hair, gold or silver, and give to the midwife, a part from that. So whichever of that you do, so it would have sufficed’.[109]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّبِيِّ الْمَوْلُودِ مَتَى يُذْبَحُ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ وَ يُسَمَّى قَالَ كُلُّ ذَلِكَ فِي الْيَوْمِ السَّابِعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Muhammad Bin Ismail and Al Husayn Bin Saeed, both together from Muhammad Bin Al uzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about the new-born child, when should one slaughter for him, and shave off his head, and give in charity by the weight of his hair, and name him?’ Heasws said: ‘All of that in during the seventh day’.[110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَنِ الْمَوْلُودِ كَيْفَ هِيَ قَالَ إِذَا أَتَى لِلْمَوْلُودِ سَبْعَةُ أَيَّامٍ يُسَمَّى بِالِاسْمِ الَّذِي سَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ ثُمَّ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ يُذْبَحُ عَنْهُ كَبْشٌ وَ إِنْ لَمْ يُوجَدْ كَبْشٌ أَجْزَأَهُ مَا يُجْزِئُ فِي الْأُضْحِيَّةِ وَ إِلَّا فَحَمَلٌ أَعْظَمُ مَا يَكُونُ مِنْ حُمْلَانِ السَّنَةِ وَ يُعْطَى الْقَابِلَةَ رُبُعُهَا وَ إِنْ لَمْ تَكُنْ قَابِلَةٌ فَلِأُمِّهِ تُعْطِيهَا مَنْ شَاءَتْ وَ تُطْعِمُ مِنْهُ عَشَرَةً مِنَ الْمُسْلِمِينَ فَإِنْ زَادُوا فَهُوَ أَفْضَلُ وَ تَأْكُلُ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Aqeeqa from the new-born, how it is (to be done)?’ Heasws said: ‘When seven days come upon the new-born, name by the name Allahazwj Mighty and Majestic has Named it by, then shave off his head, and give in charity by the weight of his hair, gold or silver, and slaughter a ram from him, and a ram cannot be found, suffice it with whatever it is sufficed by during the slaughtering, or else bear a lamb what happens to be the best of the lambs a year old, and give the midwife a quarter; and if there does not happen to be a midwife, so it is up to its mother to give to whomsoever she so desires to, and feed from it ten from the Muslims. So it you can increase, so it is better; and eat from it.

وَ الْعَقِيقَةُ لَازِمَةٌ إِنْ كَانَ غَنِيّاً أَوْ فَقِيراً إِذَا أَيْسَرَ وَ إِنْ لَمْ يَعُقَّ عَنْهُ حَتَّى ضَحَّى عَنْهُ فَقَدْ أَجْزَأَتْهُ الْأُضْحِيَّةُ وَ قَالَ إِنْ كَانَتِ الْقَابِلَةُ يَهُودِيَّةً لَا تَأْكُلُ مِنْ ذَبِيحَةِ الْمُسْلِمِينَ أُعْطِيَتْ قِيمَةَ رُبُعِ الْكَبْشِ .

And the Aqeeqa is necessary whether one is rich or poor, when it is easier, even if one has not performed Aqeeqa from it, even of a sacrifice from it, so the slaughter would suffice for it’. And heasws said: ‘If the mid-wife was a Jewess, not eating from the slaughter of the Muslims, give to her the price of a quarter of the ram’.[111]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَوْلُودِ قَالَ يُسَمَّى فِي الْيَوْمِ السَّابِعِ وَ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ فِضَّةً وَ يُبْعَثُ إِلَى الْقَابِلَةِ بِالرِّجْلِ مَعَ الْوَرِكِ وَ يُطْعَمُ مِنْهُ وَ يُتَصَدَّقُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the new-born, having said: ‘Name it during the seventh day, and perform Aqeeqa for him, and shave off his head, and give silver in charity by the weight of his hair, and send to the mid-wife with the leg (of the sacrificial animal) along with the leaf (silver or gold), and feed from it, and give charity’.[112]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ يَوْمَ السَّابِعِ وَ يُعْطَى الْقَابِلَةَ الرِّجْلُ مَعَ الْوَرِكِ وَ لَا يُكْسَرُ الْعَظْمُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Zakariyya Bin Adam, from Al Kahly,

(It has been narrated) from Abu Abdullahasws having said: ‘The Aqeeqa is on the seventh day, and give the mid-wife the leg (of the slaughtered animal) along with the leaf (of silver or gold), and do not break the bone’.[113]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبِيُّ إِذَا وُلِدَ عُقَّ عَنْهُ وَ حُلِقَ رَأْسُهُ يُتَصَدَّقُ بِوَزْنِ الشَّعْرِ وَ أُهْدِيَ إِلَى الْقَابِلَةِ الرِّجْلُ مَعَ الْوَرِكِ وَ يُدْعَى نَفَرٌ مِنَ الْمُسْلِمِينَ فَيَأْكُلُونَ وَ يَدْعُونَ لِلْغُلَامِ وَ يُسَمَّى يَوْمَ السَّابِعِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban, from Hafs Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘The child, when it is born, perform Aqeeqa for him, and shave off his head, give in charity by the weight of the hair, and gift to the mid-wife, the leg (of the sacrificed animal) along with the leaf (silver or gold), and invite a number from the Muslims, so they should be earring and supplicating for the boy, and name him on the seventh day’.[114]

باب أَنَّ الْعَقِيقَةَ لَيْسَتْ بِمَنْزِلَةِ الْأُضْحِيَّةِ وَ أَنَّهَا تُجْزِئُ مَا كَانَتْ

Chapter 18 – The Aqeeqa is not with the status of the slaughter (during Hajj), and it can be sufficed by whatever there was

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مِنْهَالٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَطْلُبُونَ الْعَقِيقَةَ إِذَا كَانَ إِبَّانُ تَقْدَمُ الْأَعْرَابُ فَيَجِدُونَ الْفُحُولَةَ وَ إِذَا كَانَ غَيْرُ ذَلِكَ الْإِبَّانِ لَمْ تُوجَدْ فَتَعِزُّ عَلَيْهِمْ فَقَالَ إِنَّمَا هِيَ شَاةُ لَحْمٍ لَيْسَتْ بِمَنْزِلَةِ الْأُضْحِيَّةِ يُجْزِئُ مِنْهَا كُلُّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Safwan, from Abdul Rahman Bin Al Hajjaj, from Minhal Al Qammat who said,

‘I said to Abu Abdullahasws, ‘Our companions are seeking the Aqeeqa when the Bedouins come over, so they are finding the stallions; and when it is other than that they cannot find it, and it is a (heavy) cost upon them’. So heasws said: ‘But rather, it is a sheep, flesh which is not at the status of the sacrificial animal (during Hajj). Everything suffices from it’.[115]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْكَاهِلِيِّ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ لَيْسَتْ بِمَنْزِلَةِ الْهَدْيِ خَيْرُهَا أَسْمَنُهَا .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Ziyad, from Al Kahly, from Murazam,

(It has been narrated) from Abu Abdullahasws having said: ‘The Aqeeqa is not at the status of the sacrifice (during Hajj). The best of these is the fattest of these’.[116]

باب الْقَوْلِ عَلَى الْعَقِيقَةِ

Chapter 19 – The speech upon the Aqeeqa

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ عَلَى الْعَقِيقَةِ إِذَا عَقَقْتَ بِسْمِ اللَّهِ وَ بِاللَّهِ اللَّهُمَّ عَقِيقَةٌ عَنْ فُلَانٍ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ عَظْمُهَا بِعَظْمِهِ اللَّهُمَّ اجْعَلْهُ وِقَاءً لآِلِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Salih Bin Abu Hammad, both together from Ibn Abu Umeyr, and Safwan, from Ibrahim Al Karkhy,

Abu Abdullahasws has said: ‘You should be saying upon the Aqeeqa, when you perform it, ‘In the Name of Allahazwj, and by Allahazwj. O Allahazwj! I am performing Aqeeqa for so and so, its flesh by his flesh, and its blood by his blood, and its bones by his bones. O Allahazwj! Make it a shield for the Progenyasws of Muhammadsaww’.[117]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا ذَبَحْتَ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ إِيمَاناً بِاللَّهِ وَ ثَنَاءً عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْعِصْمَةَ لِأَمْرِهِ وَ الشُّكْرَ لِرِزْقِهِ وَ الْمَعْرِفَةَ بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,

Abu Ja’farasws has said: ‘When you slaughter (an animal) so say, ‘In the Name of Allahazwj, and the Praise is for Allahazwj, and Allahazwj is the Greatest! I believe in Allahazwj, and praise be upon Rasool-Allahsaww, and the infallibility of Hisazwj Commands, and the thanks for Hisazwj sustenance, and the understanding by Hisazwj Grace upon usasws, the Peopleasws of the Household.

فَإِنْ كَانَ ذَكَراً فَقُلِ اللَّهُمَّ إِنَّكَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ وَ مِنْكَ مَا أَعْطَيْتَ وَ كُلُّ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلَى سُنَّتِكَ وَ سُنَّةِ نَبِيِّكَ وَ رَسُولِكَ ( صلى الله عليه وآله ) وَ اخْسَأْ عَنَّا الشَّيْطَانَ الرَّجِيمَ لَكَ سُفِكَتِ الدِّمَاءُ لَا شَرِيكَ لَكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

So if it was a male, so say, ‘O Allahazwj! Youazwj have Bestowed a male to us, and Youazwj are more Knowing with what Youazwj Bestow, and from Youazwj is what is Granted, so what it is we do, so Accept it from us, being upon Yourazwj Sunnah and the Sunnah of Yourazwj Prophetsaww and Yourazwj Rasoolsaww; and Keep the Satanla the Pelted, away from us; for Youazwj the blood has been spilt, there being no Associate for Youazwj; and the Praise is for Allahazwj, Lordazwj of the worlds’.[118]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ عَلَى الْعَقِيقَةِ ذَكَرَ مِثْلَهُ وَ زَادَ فِيهِ اللَّهُمَّ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ عَظْمُهَا بِعَظْمِهِ وَ شَعْرُهَا بِشَعْرِهِ وَ جِلْدُهَا بِجِلْدِهِ اللَّهُمَّ اجْعَلْهُ وِقَاءً لِفُلَانِ بْنِ فُلَانٍ .

A number of our companions, from Sahl Bin Ziyad, from one of our companions, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying upon the Aqeeqa’ – and mentioned similar to it (the above Hadeeth), and increased in it, ‘O Allahazwj! Its flesh, by his flesh, and its blood by his blood, and its bones by his bones, and its hair by his hair, and its skin by his skin. O Allahazwj! Make it a shield for so and so, son of so and so’.[119]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَذْبَحَ الْعَقِيقَةَ قُلْتَ يَا قَوْمِ إِنِّي بَرِي‏ءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaw Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend to slaughter the Aqeeqa, say, [6:78] O my people! I am clear of what you are associating (with Allah) [6:79] Surely I have turned myself, being upright, submitting to Him Who Originated the skies and the earth, and I am not of the polytheists [6:162] Say: Surely my Prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds [6:163] There is no associate for Him; and with that I am Commanded, and I am the first of those who submit.

اللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ مِنْ فُلَانِ بْنِ فُلَانٍ وَ تُسَمِّي الْمَوْلُودَ بِاسْمِهِ ثُمَّ تَذْبَحُ .

O Allahazwj! From Youazwj, and for Youazwj, in the Name of Allahazwj, and Allahazwj is the Greatest. O Allahazwj! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammad, and Accept from so and so, son of so and so’ – and name the new-born with its name, then slaughter’.[120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُقَالُ عِنْدَ الْعَقِيقَةِ اللَّهُمَّ مِنْكَ وَ لَكَ مَا وَهَبْتَ وَ أَنْتَ أَعْطَيْتَ اللَّهُمَّ فَتَقَبَّلْ مِنَّا عَلَى سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ نَسْتَعِيذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ تُسَمِّي وَ تَذْبَحُ وَ تَقُولُ لَكَ سُفِكَتِ الدِّمَاءُ لَا شَرِيكَ لَكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ اخْسَأِ الشَّيْطَانَ الرَّجِيمَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Suleyman Bin Rusheyd, from Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Hashim, from Muhammad Bin Marid,

Abu Abdullahasws has said: ‘One should be saying during the Aqeeqa, ‘O Allahazwj! From Youazwj, and for Youazwj is what is Gifted, and Youazwj Gave it. O Allahazwj! So Accept from us upon the Sunnah of Yourazwj Prophetsaww, and we seek Refuge with Allahazwj from the Pelted Satanla’; and you should name, and slaughter, and you should be saying, ‘For Youazwj I spill the blood, there being no Associate for Youazwj, and the Praise is for Allahazwj, Lordazwj of the worlds! O Allahazwj! Keep away the Pelted Satanla’.[121]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْعَقِيقَةِ إِذَا ذَبَحْتَ تَقُولُ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ اللَّهُمَّ مِنْكَ وَ لَكَ اللَّهُمَّ هَذَا عَنْ فُلَانِ بْنِ فُلَانٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Zakariyya Bin Adam, from Al Kahily,

(It has been narrated) from Abu Abdullahasws having said regarding the Aqeeqa: ‘When you slaughter, you should be saying, ‘[6:79] Surely I have turned myself, being upright, submitting to Him Who Originated the skies and the earth, and I am not of the polytheists [6:162] Say: Surely my Prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds. There is no associate for Youazwj. O Allahazwj! From Youazwj, and for Youazwj! O Allahazwj! This is from so and so, son of so and so’.[122]

باب أَنَّ الْأُمَّ لَا تَأْكُلُ مِنَ الْعَقِيقَةِ

Chapter 20 – The mother should not eat from the Aqeeqa

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلُ الْمَرْأَةُ مِنْ عَقِيقَةِ وَلَدِهَا وَ لَا بَأْسَ بِأَنْ تُعْطِيَهَا الْجَارَ الْمُحْتَاجَ مِنَ اللَّحْمِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Mugheira, from Ibn Muskan, from the one who mentioned it, from

Abu Abdullahasws having said: ‘The woman should not eat from an Aqeeqa of her child, and there is no problem if she were to give to the needy neighbour, from the meat’.[123]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْكُلُ هُوَ وَ لَا أَحَدٌ مِنْ عِيَالِهِ مِنَ الْعَقِيقَةِ قَالَ وَ لِلْقَابِلَةِ الثُّلُثُ مِنَ الْعَقِيقَةِ فَإِنْ كَانَتِ الْقَابِلَةُ أُمَّ الرَّجُلِ أَوْ فِي عِيَالِهِ فَلَيْسَ لَهَا مِنْهَا شَيْ‏ءٌ وَ تُجْعَلُ أَعْضَاءً ثُمَّ يَطْبُخُهَا وَ يَقْسِمُهَا وَ لَا يُعْطِيهَا إِلَّا لِأَهْلِ الْوَلَايَةِ وَ قَالَ يَأْكُلُ مِنَ الْعَقِيقَةِ كُلُّ أَحَدٍ إِلَّا الْأُمَّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and Muhammad Bin Yahya from Ahmad Bin Muhammad, both together, from Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither him nor anyone from his family should eat from the Aqeeqa’. Heasws said: ‘And for the mid-wife is a third from the Aqeeqa. So if the mid-wife was a mother of the man, or among his family members, so it is not for her anything from it; and she should make parts, then cook these, and distribute these, and not give it to any except for the people of Al-Wilayah’. And heasws said: ‘Everyone can eat from the Aqeeqa except for the mother (of the new-born)’.[124]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعَقِيقَةِ قَالَ لَا تَطْعَمُ الْأُمُّ مِنْهَا شَيْئاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Zakariyya Bin Adam, from Al Kahily,

(It has been narrated) from Abu Abdullahasws regarding the Aqeeqa having said: ‘The mother (of the new-born) should not eat anything from it’.[125]

باب أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ فَاطِمَةَ ( عليها السلام ) عَقَّا عَنِ الْحَسَنِ وَ الْحُسَيْنِ ( عليهما السلام )

Chapter 21 – Rasool-Allahsaww and Syeda Fatimaasws performed Aqeeqa from Al-Hassanasws and Al-Husyanasws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَقَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْحَسَنِ ( عليه السلام ) بِيَدِهِ وَ قَالَ بِسْمِ اللَّهِ عَقِيقَةٌ عَنِ الْحَسَنِ وَ قَالَ اللَّهُمَّ عَظْمُهَا بِعَظْمِهِ وَ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ شَعْرُهَا بِشَعْرِهِ اللَّهُمَّ اجْعَلْهَا وِقَاءً لِمُحَمَّدٍ وَ آلِهِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww performed Aqeeqa of Al-Hassanasws by hissaww own hands, and said; ‘In the Name of Allahazwj, Isaww am performing Aqeeqa for Al-Hassanasws’. And hesaww said: ‘Its bone with hisasws bones, and its flesh by hisasws flesh, and its blood by hisasws blood, and its hair by hisasws hair. O Allahazwj! Make it a shield for Muhammadsaww and hissaww Progenyasws’.[126]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَقَّتْ فَاطِمَةُ عَنِ ابْنَيْهَا وَ حَلَقَتْ رُءُوسَهُمَا فِي الْيَوْمِ السَّابِعِ وَ تَصَدَّقَتْ بِوَزْنِ الشَّعْرِ وَرِقاً

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘Abu Abdullahasws said: ‘Syeda Fatimaasws performed Aqeeqa from herasws sonsasws, and shaved off both theirasws heads during the seventh day, and sheasws gave a leaf (of silver) in charity by the weight of the hair’.

وَ قَالَ كَانَ نَاسٌ يُلَطِّخُونَ رَأْسَ الصَّبِيِّ فِي دَمِ الْعَقِيقَةِ وَ كَانَ أَبِي يَقُولُ ذَلِكَ شِرْكٌ .

And heasws said: ‘And the people used to stain the head of the child in the blood of the Aqeeqa, and myasws fatherasws was saying: ‘That is ‘شِرْكٌ’ association (Shirk)’.[127]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَاصِمٍ الْكُوزِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَذْكُرُ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَقَّ عَنِ الْحَسَنِ ( عليه السلام ) بِكَبْشٍ وَ عَنِ الْحُسَيْنِ ( عليه السلام ) بِكَبْشٍ وَ أَعْطَى الْقَابِلَةَ شَيْئاً وَ حَلَقَ رُءُوسَهُمَا يَوْمَ سَابِعِهِمَا وَ وَزَنَ شَعْرَهُمَا فَتَصَدَّقَ بِوَزْنِهِ فِضَّةً

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Aasim Al Kowzy who said,

‘I heard Abu Abdullahasws mentioning from hisasws fatherasws that Rasool-Allahsaww performed Aqeeqa for Al-Hassanasws with a ram, and from Al-Husaynasws with a ram, and gave something to the mid-wife, and shaved off both theirasws heads on the seventh day for both of themasws, and weighed both theirasws hairs, so hesaww gave silver in charity by its weight’.

قَالَ فَقُلْتُ لَهُ يُؤْخَذُ الدَّمُ فَيُلَطَّخُ بِهِ رَأْسُ الصَّبِيِّ فَقَالَ ذَاكَ شِرْكٌ فَقُلْتُ سُبْحَانَ اللَّهِ شِرْكٌ فَقَالَ لَوْ لَمْ يَكُنْ ذَاكَ شِرْكاً فَإِنَّهُ كَانَ يُعْمَلُ فِي الْجَاهِلِيَّةِ وَ نُهِيَ عَنْهُ فِي الْإِسْلَامِ .

He (the narrator) said, ‘So I said to himasws, ‘He should take the blood and stain by it the head of the child?’ So heasws said: ‘That is ‘Shirk’ association’. So I said, ‘Glory be to Allahazwj, association (Shirk)!’ So heasws said: ‘If that does not happen to be association (Shirk), so it was being done in the Pre-Islamic period and it has been Forbidden from, in Al-Islam’.[128]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعَقِيقَةِ وَ الْحَلْقِ وَ التَّسْمِيَةِ بِأَيِّهَا يُبْدَأُ قَالَ يُصْنَعُ ذَلِكَ كُلُّهُ فِي سَاعَةٍ وَاحِدَةٍ يُحْلَقُ وَ يُذْبَحُ وَ يُسَمَّى ثُمَّ ذَكَرَ مَا صَنَعَتْ فَاطِمَةُ ( عليها السلام ) لِوُلْدِهَا ثُمَّ قَالَ يُوزَنُ الشَّعْرُ وَ يُتَصَدَّقُ بِوَزْنِهِ فِضَّةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Aqeeqa, and the shaving (of the head), and the naming, by which of these should one begin?’ Heasws said: ‘He should do all of that in one time – shaving (the head), and slaughtering, and naming’. Then heasws mentioned what Syeda Fatimaasws had done for herasws children, then said: ‘He should weigh the hair and give silver in charity by its weight’.[129]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَسَناً وَ حُسَيْناً ( عليهما السلام ) يَوْمَ سَابِعِهِمَا وَ عَقَّ عَنْهُمَا شَاةً شَاةً وَ بَعَثُوا بِرِجْلِ شَاةٍ إِلَى الْقَابِلَةِ وَ نَظَرُوا مَا غَيْرُهُ فَأَكَلُوا مِنْهُ وَ أَهْدَوْا إِلَى الْجِيرَانِ وَ حَلَقَتْ فَاطِمَةُ ( عليها السلام ) رُءُوسَهُمَا وَ تَصَدَّقَتْ بِوَزْنِ شَعْرِهِمَا فِضَّةً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from one of his companions, from Aban, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww named Hassanasws and Husaynasws on both theirasws seventh day, and performed Aqeeqa for both of them, a ram, a ram, and sent with a leg (of the slaughtered ram) to the mid-wife, and awaited with other than it. So hesaww ate from it, and gifted to the neighbours. And Syeda Fatimaasws shaved off both theirasws heads, and gave silver in charity by the weight of both theirasws hairs’.[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ التَّهْنِئَةِ بِالْوَلَدِ مَتَى فَقَالَ إِنَّهُ قَالَ لَمَّا وُلِدَ الْحَسَنُ بْنُ عَلِيٍّ هَبَطَ جَبْرَئِيلُ بِالتَّهْنِئَةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فِي الْيَوْمِ السَّابِعِ وَ أَمَرَهُ أَنْ يُسَمِّيَهُ وَ يُكَنِّيَهُ وَ يَحْلِقَ رَأْسَهُ وَ يَعُقَّ عَنْهُ وَ يَثْقُبَ أُذُنَهُ وَ كَذَلِكَ كَانَ حِينَ وُلِدَ الْحُسَيْنُ ( عليه السلام ) أَتَاهُ فِي الْيَوْمِ السَّابِعِ فَأَمَرَهُ بِمِثْلِ ذَلِكَ

Ali Bin Ibrahim, from his father, from Al Husayn Bin Khalid who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the congratulations with the birth, when (should it be done)?’ So he said, ‘Heasws said: ‘Upon the ‘Nazool’ (appearance) from Heavens) of Al-Hassan Bin Aliasws, Jibraeelas descended with the congratulations upon the Prophetsaww during the seventh day, and instructed himsaww that hesaww should name himasws, and teknonym himasws, and shave off hisasws head, and perform Aqeeqa for himasws, and pierce hole in hisasws ear’.  And similar to that was when Al-Husaynasws‘s Nazool. He (Jibraeelas) came to himsaww during the seventh day. So heas instructed himasws with similar to that’.

قَالَ وَ كَانَ لَهُمَا ذُؤَابَتَانِ فِي الْقَرْنِ الْأَيْسَرِ وَ كَانَ الثَّقْبُ فِي الْأُذُنِ الْيُمْنَى فِي شَحْمَةِ الْأُذُنِ وَ فِي الْيُسْرَى فِي أَعْلَى الْأُذُنِ فَالْقُرْطُ فِي الْيُمْنَى وَ الشَّنْفُ فِي الْيُسْرَى

Heasws said: ‘And for both of themasws were to forelocks in the top right, and the hole in the right ear was in the lobe of the ear, and in the left, it was in the upper part of the ear. So the ear-ring (الْقُرْطُ) was in the right, and the ear-ring (الشَّنْفُ) in the left’.

وَ قَدْ رُوِيَ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) تَرَكَ لَهُمَا ذُؤَابَتَيْنِ فِي وَسَطِ الرَّأْسِ وَ هُوَ أَصَحُّ مِنَ الْقَرْنِ .

And it has been reported that the Prophetsaww left for both of themasws, two forelocks in the middle of the head, and it is more correct than the top’.[131]

باب أَنَّ أَبَا طَالِبٍ عَقَّ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

Chapter 22 – Abu Talibas performed Aqeeqa for Rasool-Allahsaww

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ أَبِي الْعَبَّاسِ عَنْ جَعْفَرِ بْنِ إِسْمَاعِيلَ عَنْ إِدْرِيسَ عَنْ أَبِي السَّائِبِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ عَقَّ أَبُو طَالِبٍ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ السَّابِعِ وَ دَعَا آلَ أَبِي طَالِبٍ فَقَالُوا مَا هَذِهِ فَقَالَ عَقِيقَةُ أَحْمَدَ قَالُوا لِأَيِّ شَيْ‏ءٍ سَمَّيْتَهُ أَحْمَدَ قَالَ سَمَّيْتُهُ أَحْمَدَ لِمَحْمَدَةِ أَهْلِ السَّمَاءِ وَ الْأَرْضِ .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Ahmar, from Ahmad Bin Al Hassan, from Abu Al Abbas, from Ja’far Bin Ismail, from Idrees, from Abu Al Saib,

(It has been narrated) from Abu Abdullahasws from hisasws fatherasws having said: ‘Abu Talibas performed Aqeeqa for Rasoo-Allahsaww on the seventh day, and invited the progeny of Abu Talibas, so they said, ‘What is this?’ So heas said: ‘Aqeeqa of Ahmadsaww’. They said, ‘Youas have named himsaww as Ahmad?’ Heas said: ‘Ias named himsaww Ahmad due to the praises of the inhabitants of the sky and the earth’.[132]

باب التَّطْهِيرِ

Chapter 23 – The purification

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اخْتِنُوا أَوْلَادَكُمْ لِسَبْعَةِ أَيَّامٍ فَإِنَّهُ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ وَ إِنَّ الْأَرْضَ لَتَكْرَهُ بَوْلَ الْأَغْلَفِ

Ali Bin Ibrahim, from haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Circumcise your children within seven days, for it purifies and (makes it) easier for the growth of the flesh, and the earth dislikes the urine of the uncircumcised’.

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ ثَقْبَ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانَهُ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ .

And by this chain, said, ‘Abu Abdullahasws said: ‘The piercing (of the hole) in the ear of the boy is from the Sunnah, and his circumcision within seven days is from the Sunnah’.[133]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَهِّرُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ فَإِنَّهُ أَطْيَبُ وَ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ وَ إِنَّ الْأَرْضَ تَنْجَسُ مِنْ بَوْلِ الْأَغْلَفِ أَرْبَعِينَ صَبَاحاً .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Purify your children on the seventh day, for it is better, and cleaner, and easier for the growth of the flesh, and that the earth stays dirty from the urine of the uncircumcised, for forty mornings’.[134]

مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَنَّهُ رُوِيَ عَنِ الصَّادِقِينَ ( عليهما السلام ) أَنِ اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ يَطَّهَّرُوا وَ إِنَّ الْأَرْضَ تَضِجُّ إِلَى اللَّهِ مِنْ بَوْلِ الْأَغْلَفِ وَ لَيْسَ جُعِلْتُ فِدَاكَ لِحَجَّامِي بَلَدِنَا حِذْقٌ بِذَلِكَ وَ لَا يَخْتِنُونَهُ يَوْمَ السَّابِعِ وَ عِنْدَنَا حَجَّامُ الْيَهُودِ فَهَلْ يَجُوزُ لِلْيَهُودِ أَنْ يَخْتِنُوا أَوْلَادَ الْمُسْلِمِينَ أَمْ لَا إِنْ شَاءَ اللَّهُ فَوَقَّعَ ( عليه السلام ) السُّنَّةُ يَوْمَ السَّابِعِ فَلَا تُخَالِفُوا السُّنَنَ إِنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya and Muhammad Bin Abdullah,

(It has been narrated) from Abdullah son of Ja’farasws who wrote to Abu Muhammadasws that it has been reported from the two truthful ones (5th and 6th Imamsasws) that: ‘Circumcise your children on the seventh day purifying them, and that the earth resounds with noise to Allahazwj from the urine of the uncircumcised; and there are no surgeons in our city skillful with that, and they (the people) are not circumcising on the seventh day, and among us is a Jewish surgeon, so is it allowed for the Jew that he circumcises the children of the Muslims or not, Allahazwj Willing?’ So heasws signed: ‘The Sunnah is on the seventh day, therefore you should not oppose the Sunnah, Allahazwj Willing’.[135]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ قَزَعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) خَتَنَ نَفْسَهُ بِقَدُومٍ عَلَى دَنٍّ فَقَالَ سُبْحَانَ اللَّهِ لَيْسَ كَمَا يَقُولُونَ كَذَبُوا عَلَى إِبْرَاهِيمَ ( عليه السلام ) قُلْتُ وَ كَيْفَ ذَاكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muhammad Bin Qaza’a who said,

‘I said to Abu Abdullahasws, ‘The ones in front of us are saying that Ibrahimas circumcised himselfas with a curved knife upon a large jar’. So heasws said: ‘Glory be to Allahazwj! It is not as what they are saying it to be. They are lying upon Ibrahimas’. I said, ‘And how is that?’

فَقَالَ إِنَّ الْأَنْبِيَاءَ ( عليهم السلام ) كَانَتْ تَسْقُطُ عَنْهُمْ غُلْفَتُهُمْ مَعَ سُرَرِهِمْ فِي الْيَوْمِ السَّابِعِ فَلَمَّا وُلِدَ لِإِبْرَاهِيمَ ( عليه السلام ) مِنْ هَاجَرَ عَيَّرَتْ سَارَةُ هَاجَرَ بِمَا تُعَيَّرُ بِهِ الْإِمَاءُ فَبَكَتْ هَاجَرُ وَ اشْتَدَّ ذَلِكَ عَلَيْهَا فَلَمَّا رَآهَا إِسْمَاعِيلُ تَبْكِي بَكَى لِبُكَائِهَا وَ دَخَلَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ مَا يُبْكِيكَ يَا إِسْمَاعِيلُ فَقَالَ إِنَّ سَارَةَ عَيَّرَتْ أُمِّي بِكَذَا وَ كَذَا فَبَكَتْ وَ بَكَيْتُ لِبُكَائِهَا

So heasws said: ‘The Prophetsas, theiras wrapping used to drop off from themas along with their navel during the seventh day. So when (Ismailas) was born to Ibrahimas from Hajaras, Sarahas reproached Hajaras with what slaves are reproached with. So Hajaras cried, and that was grievous upon heras. So when Ismailas saw heras crying, heas cried as well due to heras crying, and Ibrahimas entered. So heas said: ‘What makes youas cry, O Ismailas?’ So heas said: ‘Sarahas reproached myas motheras with such and such. So sheas cried, and Ias cried due to heras crying’.

فَقَامَ إِبْرَاهِيمُ إِلَى مُصَلَّاهُ فَنَاجَى فِيهِ رَبَّهُ وَ سَأَلَهُ أَنْ يُلْقِيَ ذَلِكَ عَنْ هَاجَرَ فَأَلْقَاهُ اللَّهُ عَنْهَا فَلَمَّا وَلَدَتْ سَارَةُ إِسْحَاقَ وَ كَانَ يَوْمَ السَّابِعِ سَقَطَتْ عَنْ إِسْحَاقَ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ فَجَزِعَتْ مِنْ ذَلِكَ سَارَةُ

So Ibrahimas stood upon hisas Prayer Mat, so heas whispered unto hisas Lordazwj, and asked Himazwj Cast that away from Hajaras. So Allahazwj Cast that off from Hajaras. So when Sarahas gave birth to Is’haqas, and it was the seventh day, there fell down from himas, hisas navel, but hisas wrapping did not fall. So Sarahas panicked from that.

فَلَمَّا دَخَلَ إِبْرَاهِيمُ ( عليه السلام ) عَلَيْهَا قَالَتْ يَا إِبْرَاهِيمُ مَا هَذَا الْحَادِثُ الَّذِي حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ هَذَا ابْنُكَ إِسْحَاقُ قَدْ سَقَطَتْ عَنْهُ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ فَقَامَ إِبْرَاهِيمُ ( عليه السلام ) إِلَى مُصَلَّاهُ فَنَاجَى رَبَّهُ وَ قَالَ يَا رَبِّ مَا هَذَا الْحَادِثُ الَّذِي قَدْ حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ وَ هَذَا ابْنِي إِسْحَاقُ قَدْ سَقَطَتْ عَنْهُ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ

So when Ibrahimas came over to heras, sheas said: ‘O Ibrahimas! What is this occurrence which has occurred in the Progeny of Ibrahimas, and the children of the Prophetsas? This is youras sonas Is’haq. Hisas navel has fallen off from him and hisas wrapping did not fall off from himas’. So Ibrahimas stood upon hisas Prayer Mat, so heas whispered to hisas Lordazwj, and said: ‘O Lordazwj! What is this occurrence which has occurred in the Progeny of Ibrahimas and the children of the Prophetsas, and this is myas sonas Is’haqas. Hisas navel has fallen off from himas and hisas wrapping did not fall off from him’.

فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ هَذَا لِمَا عَيَّرَتْ سَارَةُ هَاجَرَ فَآلَيْتُ أَنْ لَا أُسْقِطَ ذَلِكَ عَنْ أَحَدٍ مِنْ أَوْلَادِ الْأَنْبِيَاءِ لِتَعْيِيرِ سَارَةَ هَاجَرَ فَاخْتِنْ إِسْحَاقَ بِالْحَدِيدِ وَ أَذِقْهُ حَرَّ الْحَدِيدِ

So Allahazwj the High Revealed unto himas: “O Ibrahimas! This is due to what Sarahas reproached Hajaras with, so Iazwj Swore that, that would not fall off from anyone from the children of the Prophetsas due to the reproach of Sarahas to Hajaras. Therefore, circumcise Is’haqas with the iron, and make himas taste the heat of the iron”.

قَالَ فَخَتَنَهُ إِبْرَاهِيمُ ( عليه السلام ) بِالْحَدِيدِ وَ جَرَتِ السُّنَّةُ بِالْخِتَانِ فِي أَوْلَادِ إِسْحَاقَ بَعْدَ ذَلِكَ .

Heasws said: ‘So Ibrahimas circumcised himas with the iron, and the Sunnah flowed with the circumcision in the children of Is’haq after that’.[136]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَقْبُ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانُ الْغُلَامِ مِنَ السُّنَّةِ .

And from him, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Piercing the ear of the boy is from the Sunnah, and circumcision of the boy is from the Sunnah’.[137]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ سُنَنِ الْمُرْسَلِينَ الِاسْتِنْجَاءُ وَ الْخِتَانُ .

And from him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Qasim Bin Bureyd, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘From the Sunnah of the Mursil Prophetsas is the cleaning oneself after the toilet, and the circumcision’.[138]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ خِتَانِ الصَّبِيِّ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ هُوَ أَوْ يُؤَخَّرُ وَ أَيُّهُمَا أَفْضَلُ قَالَ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ وَ إِنْ أُخِّرَ فَلَا بَأْسَ .

And from him, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn, from his father Ali Bin Yaqteen who said,

‘I asked Abu Al-Hassanasws about circumcising the child within seven days, is it from the Sunnah or can one delay it, and whichever of the two is preferable?’ Heasws said: ‘For the seventh day is from the Sunnah, and if it is delayed, so there is no problem (expiation)’.[139]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ الْحَنِيفِيَّةِ الْخِتَانُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘From the uprightness is the circumcision’.[140]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَوْلُودُ يُعَقُّ عَنْهُ وَ يُخْتَنُ لِسَبْعَةِ أَيَّامٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Mugheira, from the one who mentioned it,

Abu Abdullahasws has said: ‘The new-born, perform Aqeeqa from him and circumcision within seven days’.[141]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَسْلَمَ الرَّجُلُ اخْتَتَنَ وَ لَوْ بَلَغَ ثَمَانِينَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘Amir Al-Momineenasws said: ‘When the man becomes a Muslim, he should be circumcised even if he has reached eighty (years)’.[142]

باب خَفْضِ الْجَوَارِي

Chapter 24 – Cutting to lower (the genitals of) the girls

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْجَارِيَةِ تُسْبَى مِنْ أَرْضِ الشِّرْكِ فَتُسْلِمُ فَتُطْلَبُ لَهَا مَنْ يَخْفِضُهَا فَلَا نَقْدِرُ عَلَى امْرَأَةٍ فَقَالَ أَمَّا السُّنَّةُ فِي الْخِتَانِ عَلَى الرِّجَالِ وَ لَيْسَ عَلَى النِّسَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer who said,

‘I asked Abu Ja’farasws about the girl captured from the land of the Polytheism, so she becomes a Muslim. So someone was sought who could cut her (genitals), but we were not able upon (finding) a woman. So heasws said: ‘As for the Sunnah regarding the circumcision, it is upon the men, and it is not upon the women’.[143]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خِتَانُ الْغُلَامِ مِنَ السُّنَّةِ وَ خَفْضُ الْجَوَارِي لَيْسَ مِنَ السُّنَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Abdullah Bin Sinan,

Abu Abdullahasws has said: ‘Circumcision of the boy is from the Sunnah, and cutting (the genitals) of the girls is not from the Sunnah’.[144]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَفْضُ الْجَارِيَةِ مَكْرُمَةٌ وَ لَيْسَتْ مِنَ السُّنَّةِ وَ لَا شَيْئاً وَاجِباً وَ أَيُّ شَيْ‏ءٍ أَفْضَلُ مِنَ الْمَكْرُمَةِ .

Ali Bin Ibrahim, form his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

Abu Abdullahasws has said: ‘Cutting the (genitals) of the girls is a noble deed, and it is not from the Sunnah, nor anything Obligatory, and which thing is more preferable to the noble deed?’[145]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخِتَانُ فِي الرَّجُلِ سُنَّةٌ وَ مَكْرُمَةٌ فِي النِّسَاءِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The circumcision of the men is a Sunnah, and a noble deed regarding the women’.[146]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتِ امْرَأَةٌ يُقَالُ لَهَا أُمُّ طَيْبَةَ تَخْفِضُ الْجَوَارِيَ فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا أُمَّ طَيْبَةَ إِذَا أَنْتِ خَفَضْتِ امْرَأَةً فَأَشِمِّي وَ لَا تُجْحِفِي فَإِنَّهُ أَصْفَى لِلَّوْنِ وَ أَحْظَى عِنْدَ الْبَعْلِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Khalaf Bin Hammad, from Amro Bin Sabit,

(It has been narrated) from Abu Abdullahasws having said: ‘There used to be a woman call Umm Tayba who used to cut (the genitals) of the girls. So Rasool-Allahsaww called her over, so hesaww said to her: ‘O Umm Tayba! Whenever you cut the (genitals of) the girls, so (only a) snip and do not scrape away, for it is clearer for the colour and more pleasurable in the presence of the husband’.[147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا هَاجَرْنَ النِّسَاءُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هَاجَرَتْ فِيهِنَّ امْرَأَةٌ يُقَالُ لَهَا أُمُّ حَبِيبٍ وَ كَانَتْ خَافِضَةً تَخْفِضُ الْجَوَارِيَ فَلَمَّا رَآهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَهَا يَا أُمَّ حَبِيبٍ الْعَمَلُ الَّذِي كَانَ فِي يَدِكِ هُوَ فِي يَدِكِ الْيَوْمَ قَالَتْ نَعَمْ يَا رَسُولَ اللَّهِ إِلَّا أَنْ يَكُونَ حَرَاماً فَتَنْهَانِي عَنْهُ قَالَ لَا بَلْ حَلَالٌ فَادْنِي مِنِّي حَتَّى أُعَلِّمَكِ قَالَتْ فَدَنَوْتُ مِنْهُ فَقَالَ يَا أُمَّ حَبِيبٍ إِذَا أَنْتِ فَعَلْتِ فَلَا تَنْهَكِي أَيْ لَا تَسْتَأْصِلِي وَ أَشِمِّي فَإِنَّهُ أَشْرَقُ لِلْوَجْهِ وَ أَحْظَى عِنْدَ الزَّوْجِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Haroun Bin Al Jahm, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the women emigrated to Rasool-Allahsaww, there emigrated among them a woman called Umm Habeeb, and she used to cut (the genitals) of the girls. So when Rasool-Allahsaww saw her, said to her: ‘O Umm Habeeb! The work which was in your hands, it is in your hands today’. She said, ‘Yes, O Rasool-Allahsaww, except if it happens to be Prohibited, so forbid me from it’. Hesaww said: ‘No, but it is Permissible. So come closer until Isaww teach you’. So she went closer to himsaww. So hesaww said: ‘O Umm Habbeb! When you do it, so do not overdo it, i.e. do not amputate it, and (only) snip it, for it is shinier for the face, and more pleasurable in the presence of the husband’.[148]

باب أَنَّهُ إِذَا مَضَى السَّابِعُ فَلَيْسَ عَلَيْهِ الْحَلْقُ

Chapter 25 – When the week passes by, so the shaving (of the head) is not upon him

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَوْلُودٍ يُحْلَقُ رَأْسُهُ بَعْدَ يَوْمِ السَّابِعِ فَقَالَ إِذَا مَضَى سَبْعَةُ أَيَّامٍ فَلَيْسَ عَلَيْهِ حَلْقٌ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws (7th Imamasws), said, ‘I asked himasws about the new-born, should one shave off his head after the seventh day?’ So heasws said: ‘When the seven days pass by, so the shaving (of the head) is not upon him’.[149]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعَقِيقَةِ قَالَ إِذَا جَاوَزَتْ سَبْعَةُ أَيَّامٍ فَلَا عَقِيقَةَ لَهُ .

Ali Bin Muhammad, from salih Bin Abu Hammad, from Ali Bin Al Hassan Bin Rabat, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullahasws regarding the Aqeeqa, having said: ‘When seven days are exceeded, so there is no ‘shaving of the head’ for him’.[150]

باب نَوَادِرَ

Chapter 26 - Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَوْلُودٍ يُولَدُ فَيَمُوتُ يَوْمَ السَّابِعِ هَلْ يُعَقُّ عَنْهُ قَالَ إِنْ كَانَ مَاتَ قَبْلَ الظُّهْرِ لَمْ يُعَقَّ عَنْهُ وَ إِنْ مَاتَ بَعْدَ الظُّهْرِ عُقَّ عَنْهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Sa’ad Bin Saeed, from Idrees Bin Abdullah who said,

‘I asked Abu Abdullahasws about a new-born who was born, so he died on the seventh day, should Aqeeqa be performed from him?’ Heasws said: ‘If he dies before Al-Zohr (midday), there would be no Aqeeqa for him, and if he dies after Al-Zohr, there would be Aqeeqa for him’.[151]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي هَارُونَ مَوْلَى آلِ جَعْدَةَ قَالَ كُنْتُ جَلِيساً لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْمَدِينَةِ فَفَقَدَنِي أَيَّاماً ثُمَّ إِنِّي جِئْتُ إِلَيْهِ فَقَالَ لِي لَمْ أَرَكَ مُنْذُ أَيَّامٍ يَا أَبَا هَارُونَ فَقُلْتُ وُلِدَ لِي غُلَامٌ فَقَالَ بَارَكَ اللَّهُ فِيهِ فَمَا سَمَّيْتَهُ قُلْتُ سَمَّيْتُهُ مُحَمَّداً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Haroun, a slave of the progeny of Ja’da who said,

‘I was a regular sitter with Abu Abdullahasws in Al-Medina. So heasws found me absent for a few days, then I came over to himasws. So heasws said to me: ‘Why have Iasws not seen you since a few days, O Abu Haroun?’ So I said, ‘A boy has been born for me’. So heasws said: ‘May Allahazwj Bless you in him. So what have you named him as?’ I said, ‘I have named him as Muhammad’.

قَالَ فَأَقْبَلَ بِخَدِّهِ نَحْوَ الْأَرْضِ وَ هُوَ يَقُولُ مُحَمَّدٌ مُحَمَّدٌ مُحَمَّدٌ حَتَّى كَادَ يَلْصَقُ خَدُّهُ بِالْأَرْضِ ثُمَّ قَالَ بِنَفْسِي وَ بِوُلْدِي وَ بِأَهْلِي وَ بِأَبَوَيَّ وَ بِأَهْلِ الْأَرْضِ كُلِّهِمْ جَمِيعاً الْفِدَاءُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَسُبَّهُ وَ لَا تَضْرِبْهُ وَ لَا تُسِئْ إِلَيْهِ وَ اعْلَمْ أَنَّهُ لَيْسَ فِي الْأَرْضِ دَارٌ فِيهَا اسْمُ مُحَمَّدٍ إِلَّا وَ هِيَ تُقَدَّسُ كُلَّ يَوْمٍ

He (the narrator) said, ‘So turned hisasws cheek towards the ground and heasws was saying: ‘Muhammad, Muhammad, Muhammad’, until hisasws cheek almost got fixed with the ground. Then heasws said: ‘By myasws soul, and by myasws children, and by myasws family, and by myasws parents, and by the inhabitants of the earth, all of them together, sacrificed for Rasool-Allahsaww. Neither insult him, nor hit him, nor harm him; and know that there no house in the earth in which is a name Muhammad, except that it Extols (the Holiness of Allahazwj) every day’.

ثُمَّ قَالَ لِي عَقَقْتَ عَنْهُ قَالَ فَأَمْسَكْتُ قَالَ وَ قَدْ رَآنِي حَيْثُ أَمْسَكْتُ ظَنَّ أَنِّي لَمْ أَفْعَلْ فَقَالَ يَا مُصَادِفُ ادْنُ مِنِّي فَوَ اللَّهِ مَا عَلِمْتُ مَا قَالَ لَهُ إِلَّا أَنِّي ظَنَنْتُ أَنَّهُ قَدْ أَمَرَ لِي بِشَيْ‏ءٍ فَذَهَبْتُ لِأَقُومَ فَقَالَ لِي كَمَا أَنْتَ يَا أَبَا هَارُونَ فَجَاءَنِي مُصَادِفٌ بِثَلَاثَةِ دَنَانِيرَ فَوَضَعَهَا فِي يَدِي فَقَالَ يَا أَبَا هَارُونَ اذْهَبْ فَاشْتَرِ كَبْشَيْنِ وَ اسْتَسْمِنْهُمَا وَ اذْبَحْهُمَا وَ كُلْ وَ أَطْعِمْ .

Then heasws said to me: ‘Have you performed Aqeeqa from him?’ So I remained silent. And heasws saw me where I remained silent thinking that I did not do it, so heasws said: ‘O Musaddaf! Come closer to measws’. So, by Allahazwj, I do not know what heasws said to him, except that I guessed heasws had ordered something for me. So I went to arise, so heasws said to me: ‘Stay as you were, O Abu Haroun! So Musaddaf came over to me with three Dinars, so he placed them in my hands. So heasws said: ‘O Abu Haroun! Go and buy two rams, and fatten both of these, and slaughter both of these, and eat and feed’.[152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَعُقَّ عَنْ وَلَدِهِ حَتَّى كَبِرَ وَ كَانَ غُلَاماً شَابّاً أَوْ رَجُلًا قَدْ بَلَغَ قَالَ إِذَا ضُحِّيَ عَنْهُ أَوْ ضَحَّى الْوَلَدُ عَنْ نَفْسِهِ فَقَدْ أَجْزَأَتْ عَنْهُ عَقِيقَتُهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid and Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who had not performed Aqeeqa for his child until he was old, and was a youthful boy, or a man who had matured. Heasws said: ‘When he offers a sacrifice from him, or the boy offers a sacrifice from himself, so he has sufficed from it of his Aqeeqa’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَوْلُودُ مُرْتَهَنٌ بِعَقِيقَتِهِ فَكَّهُ أَبَوَاهُ أَوْ تَرَكَاهُ .

And heasws said: ‘Rasool-Allahsaww said; ‘The new-born is a pledgee with his Aqeeqa, so his parents either free him (from the pledge) or leave him (in it)’.[153]

باب كَرَاهِيَةِ الْقَنَازِعِ

Chapter 27 – Abhorrence of Al-Qanaza’a (partly shaven head)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَحْلِقُوا الصِّبْيَانَ الْقَزَعَ وَ الْقَزَعُ أَنْ يَحْلِقَ مَوْضِعاً وَ يَدَعَ مَوْضِعاً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not shave off the children in the cracked (manner), and the cracked is that he is shaved in a place and left in a place’.[154]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَكْرَهُ الْقَزَعَ فِي رُءُوسِ الصِّبْيَانِ وَ ذَكَرَ أَنَّ الْقَزَعَ أَنْ يُحْلَقَ الرَّأْسُ إِلَّا قَلِيلًا وَ يُتْرَكَ وَسَطُ الرَّأْسِ يُسَمَّى الْقَزَعَةَ .

Ali Bin Ibrahim, form his father, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws that heasws used to dislike the cracked (shaving) in the heads of the children, and mentioned that the cracked (shaving) is that the head is only shaved a little, and the middle of the head is left, it is named as the cracked (shaving)’.[155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ النَّبِيُّ ( صلى الله عليه وآله ) بِصَبِيٍّ يَدْعُو لَهُ وَ لَهُ قَنَازِعُ فَأَبَى أَنْ يَدْعُوَ لَهُ وَ أَمَرَ بِحَلْقِ رَأْسِهِ وَ أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِحَلْقِ شَعْرِ الْبَطْنِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘They came to the Prophetsaww with a young boy to supplicate for him, and for him was a cracked shaving. So hesaww refused to supplicate for him and ordered that his head be shaved off. And Rasool-Allahsaww ordered with the shaving of the stomach hairs’.[156]

باب الرَّضَاعِ

Chapter 28 – The breast-feeding

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا مِنْ لَبَنٍ يُرْضَعُ بِهِ الصَّبِيُّ أَعْظَمَ بَرَكَةً عَلَيْهِ مِنْ لَبَنِ أُمِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There is no milk by which the child feeds, greater in Blessing upon him, than the milk of its mother’.[157]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ أُمِّهِ أُمِّ إِسْحَاقَ بِنْتِ سُلَيْمَانَ قَالَتْ نَظَرَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أُرْضِعُ أَحَدَ بَنِيَّ مُحَمَّداً أَوْ إِسْحَاقَ فَقَالَ يَا أُمَّ إِسْحَاقَ لَا تُرْضِعِيهِ مِنْ ثَدْيٍ وَاحِدٍ وَ أَرْضِعِيهِ مِنْ كِلَيْهِمَا يَكُونُ أَحَدُهُمَا طَعَاماً وَ الْآخَرُ شَرَاباً .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Muhammad Bin Musa, from Muhammad Bin Al Abbas Bin Al Waleed, from his father, from his mother Umm Is’haq daughter or Suleyman.

She said, ‘Abu Abdullahasws looked at me, and I was breast-feeding one of my two sons Muhammad or Is’haq, so heasws said ‘O Umm Is’haq! Do not feed him from one breast, and feed him from both of them, one of the two happens to be food, and the other a drink’.[158]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّضَاعُ وَاحِدٌ وَ عِشْرُونَ شَهْراً فَمَا نَقَصَ فَهُوَ جَوْرٌ عَلَى الصَّبِيِّ .

Muhammad, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The breast-feeding is for twenty one months, so whatever is deficient, so it is an injustice upon the child’.[159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّضَاعِ فَقَالَ لَا تُجْبَرُ الْحُرَّةُ عَلَى رَضَاعِ الْوَلَدِ وَ تُجْبَرُ أُمُّ الْوَلَدِ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad Al Jowhary, from Suleyman Bin Dawood Al Minqary who said,

‘Abu Abdullahasws was asked about the breast-feeding, so heasws said: ‘The free woman would not be compelled upon the breast-feeding the child, and the mother of the child (slave) would be compelled’.[160]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ تُوُفِّيَ وَ تَرَكَ صَبِيّاً فَاسْتُرْضِعَ لَهُ فَقَالَ أَجْرُ رَضَاعِ الصَّبِيِّ مِمَّا يَرِثُ مِنْ أَبِيهِ وَ أُمِّهِ .

Ali, from his father, from Ibn Abu Umeyr, from one of our companions, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws judged regarding a man who died and left a child, so they found a wet-nurse for him. So heasws said: ‘The wages of breast-feeding of the child is from what it has inherited from its father and its mother’.[161]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ فَقَالَ كَانَتِ الْمَرَاضِعُ مِمَّا يَدْفَعُ إِحْدَاهُنَّ الرَّجُلَ إِذَا أَرَادَ الْجِمَاعَ تَقُولُ لَا أَدَعُكَ إِنِّي أَخَافُ أَنْ أَحْبَلَ فَأَقْتُلَ وَلَدِي هَذَا الَّذِي أُرْضِعُهُ وَ كَانَ الرَّجُلُ تَدْعُوهُ الْمَرْأَةُ فَيَقُولُ أَخَافُ أَنْ أُجَامِعَكِ فَأَقْتُلَ وَلَدِي فَيَدَعُهَا وَ لَا يُجَامِعُهَا فَنَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ ذَلِكَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ وَ الْمَرْأَةُ الرَّجُلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, and Al Husayn Bin Saeed, both together from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [2:233] neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child. So heasws said: ‘The breast-feeding is from what one of the wives would repulse the man when he intends to copulate with her by saying, ‘I shall not invite you for I fear that I would get pregnant, so I would kill this child of mine which I am breast-feeding; and the man who was invited by the woman, so he is saying, ‘I fear that if I copulate with you, so I would kill my son’. So he leaves her and does not copulate with her. So Allahazwj Mighty and Majestic has Forbidden from that if the man harms the woman, or the woman harms the man’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْوَهُ وَ زَادَ وَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَ تَشَاوُرٍ قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, approximately it (as above), and with an increase: ‘And as for Hisazwj [2:233] and a similar duty (devolves) on the (father's) heir, so Heazwj has Forbidden that he harms the child or harms its mother regarding its breastfeeding, and it is not upon her that she should be seized with regards to its breast-feeding above two years complete. So if they both decide about the ‘Al-Fislo’ (weaning) and consult each other before that, it would be good, and ‘Al-Fislo’, it is the weaning’.[162]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مَاتَ وَ تَرَكَ امْرَأَةً وَ مَعَهَا مِنْهُ وَلَدٌ فَأَلْقَتْهُ عَلَى خَادِمٍ لَهَا فَأَرْضَعَتْهُ ثُمَّ جَاءَتْ تَطْلُبُ رَضَاعَ الْغُلَامِ مِنَ الْوَصِيِّ فَقَالَ لَهَا أَجْرُ مِثْلِهَا وَ لَيْسَ لِلْوَصِيِّ أَنْ يُخْرِجَهُ مِنْ حَجْرِهَا حَتَّى يُدْرِكَ وَ يَدْفَعَ إِلَيْهِ مَالَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws regarding a man who died and left a wife, and with her, from him, was a child. So she cast him upon a servant of her to breast-feed him. Then she came over seeking the (wages for) breast-feeding the boy, from the successor. So heasws said: ‘For her is a recompense (wages) similar to it, and it is not for the successor that he should throw him out from her lap until he becomes aware (attains puberty), and he should hand over his wealth’.[163]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ هَلْ يُرْضَعُ أَكْثَرَ مِنْ سَنَتَيْنِ فَقَالَ عَامَيْنِ قُلْتُ فَإِنْ زَادَ عَلَى سَنَتَيْنِ هَلْ عَلَى أَبَوَيْهِ مِنْ ذَلِكَ شَيْ‏ءٌ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the child, can he be breastfed for more than two years?’ So heasws said: ‘Two years’. I said, ‘So if is increased upon the two years, is there anything upon its parents from that?’ Heasws said: ‘No’.[164]

باب فِي ضَمَانِ الظِّئْرِ

Chapter 29 – Regarding the responsibilities of the wet-nurse

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ حَمَّادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اسْتَأْجَرَ ظِئْراً فَدَفَعَ إِلَيْهَا وَلَدَهُ فَانْطَلَقَتِ الظِّئْرُ فَدَفَعَتْ وَلَدَهُ إِلَى ظِئْرٍ أُخْرَى فَغَابَتْ بِهِ حِيناً ثُمَّ إِنَّ الرَّجُلَ طَلَبَ وَلَدَهُ مِنَ الظِّئْرِ الَّتِي كَانَ أَعْطَاهَا إِيَّاهُ فَأَقَرَّتْ أَنَّهَا اسْتَأْجَرَتْهُ وَ أَقَرَّتْ بِقَبْضِهَا وَلَدَهُ وَ أَنَّهَا كَانَتْ دَفَعَتْهُ إِلَى ظِئْرٍ أُخْرَى فَقَالَ عَلَيْهَا الدِّيَةُ أَوْ تَأْتِيَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Darrraj, and Hammad, from Suleyman Bin Khalid, said,

‘I asked Abu Abdullahasws about a man who employed a wet-nurse, so he handed over to her, his son. So the wet-nurse went and handed over his son to another wet-nurse. So she disappeared with him for a while. Then the man sought his son from the wet-nurse whom he had give his son to. So she confessed that she had contracted it out, and confessed of the capture of his son, and that she had handed him over to another wet-nurse. So heasws said: ‘Upon her is the wergild (blood money), or she comes up with him’.[165]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اسْتَأْجَرَ ظِئْراً فَغَابَتْ بِوَلَدِهِ سِنِينَ ثُمَّ إِنَّهَا جَاءَتْ بِهِ فَأَنْكَرَتْهُ أُمُّهُ وَ زَعَمَ أَهْلُهَا أَنَّهُمْ لَا يَعْرِفُونَهُ قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ الظِّئْرُ مَأْمُونَةٌ .

Ibn Mahboub, from Jameel Bin Salih, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws regarding a man who employed a wet-nurse. So she disappeared with his son for years. Then she came over with him, but his mother denied him and her family claimed that they do not recognise him. So heasws said: ‘There is nothing upon her. The wet-nurse has to be trusted’.[166]

باب مَنْ يُكْرَهُ لَبَنُهُ وَ مَنْ لَا يُكْرَهُ

Chapter 30 – The one whose milk is disliked, and the one whose milk is not disliked

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ وَلَدَتْ مِنَ الزِّنَا أَتَّخِذُهَا ظِئْراً قَالَ لَا تَسْتَرْضِعْهَا وَ لَا ابْنَتَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeydullah Al Halby who said,

‘I said to Abu Abdullahasws, ‘A woman gave birth from the adultery. Shall I take her as a wet-nurse?’ Heasws said: ‘Neither take her as a wet-nurse, nor her daughter’.[167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُظَائَرَةِ الْمَجُوسِيِّ فَقَالَ لَا وَ لَكِنْ أَهْلُ الْكِتَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily, from Abdullah Bin Hilal,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about (employing) the wet-nurses of the Magians. So heasws said: ‘No, but the People of the Book’.[168]

وَ عَنْهُ عَنِ الْكَاهِلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرْضَعْنَ لَكُمْ فَامْنَعُوهُنَّ مِنْ شُرْبِ الْخَمْرِ.

And from him, from Al Kahily, from Abdullah Bin Hilal who said,

‘Abu Abdullahasws said: ‘When they breast-feed for you, so forbid them from drinking the wine’.[169]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ تُرْضِعَ لَهُ الْيَهُودِيَّةُ وَ النَّصْرَانِيَّةُ وَ الْمُشْرِكَةُ قَالَ لَا بَأْسَ وَ قَالَ امْنَعُوهُنَّ مِنْ شُرْبِ الْخَمْرِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin usman, from Abdul Rahman Bin Abu Abdullah, said,

‘I asked Abu Abdullahasws, ‘Is it correct for the man that they beast-feeds for him, the Jewish woman, and the Christian woman, and the Polytheist woman?’ Heasws said: ‘There is no problem (from the People of the Book)’. And heasws said: ‘Forbid them from drinking the wine’.[170]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَبَنُ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ وَ الْمَجُوسِيَّةِ أَحَبُّ إِلَيَّ مِنْ لَبَنِ وَلَدِ الزِّنَا

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Milk of the Jewish woman, and the Christian woman, and the (breast-feeding of a) Magian woman is more beloved to me than the milk of the one born of adultery’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ غُلَامٍ لِي وَثَبَ عَلَى جَارِيَةٍ لِي فَأَحْبَلَهَا فَوَلَدَتْ وَ احْتَجْنَا إِلَى لَبَنِهَا فَإِنْ أَحْلَلْتُ لَهُمَا مَا صَنَعَا أَ يَطِيبُ لَبَنُهَا قَالَ نَعَمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about a slave of mine who leapt upon a slave girl of mine, so he impregnated her. So she gave birth, and we were needy of her milk. So is it Permissible, for the two of them what they had done, is her milk good?’ Heasws said: ‘Yes’.[171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يَكُونُ لَهَا الْخَادِمُ قَدْ فَجَرَتْ فَنَحْتَاجُ إِلَى لَبَنِهَا قَالَ مُرْهَا فَلْتُحَلِّلْهَا يَطِيبُ اللَّبَنُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin salim, and Jameel Bin Darraj, and sa’ad Bin Abu Khalaf,

(It has been narrated) from Abu Abdullahasws regarding the woman who happened to have a servant (slave) of hers who had been immoral, so we were needy for her milk. Heasws said: ‘Order her, so let her give permission, her milk is good’.[172]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يُعْدِي وَ إِنَّ الْغُلَامَ يَنْزِعُ إِلَى اللَّبَنِ يَعْنِي إِلَى الظِّئْرِ فِي الرُّعُونَةِ وَ الْحُمْقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Do not employ foolish wet-nurses, for the milk affects, and the boy is drawn to the milk, meaning to the wet-nurse with regards to the frivolity and the foolishness’.[173]

عَلِيٌّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يَغْلِبُ الطِّبَاعَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ الْوَلَدَ يَشِبُّ عَلَيْهِ .

Ali, from Haroun Bin Muslim, from Ma’ada,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘Do not employ foolish wet-nurses, for the milk overcomes the nature, and Rasool-Allahsaww said: ‘Do not employ foolish wet-nurses, for the child grows upon it’.[174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) انْظُرُوا مَنْ تُرْضِعُ أَوْلَادَكُمْ فَإِنَّ الْوَلَدَ يَشِبُّ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Consider the one who breast-feeds your children, for the child grows upon it’.[175]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ وَلَدَتْ مِنْ زِنًى هَلْ يَصْلُحُ أَنْ يُسْتَرْضَعَ بِلَبَنِهَا قَالَ لَا يَصْلُحُ وَ لَا لَبَنِ ابْنَتِهَا الَّتِي وُلِدَتْ مِنَ الزِّنَى .

Muhammad Bin Yahya, from Al Amarky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the woman who gave birth from adultery, is it correct that one can breast-feed by her milk?’ Heasws said: ‘Neither is it correct nor the milk of her daughter which she gave birth to from the adultery’.[176]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْهَيْثَمِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) اسْتَرْضِعْ لِوَلَدِكَ بِلَبَنِ الْحِسَانِ وَ إِيَّاكَ وَ الْقِبَاحَ فَإِنَّ اللَّبَنَ قَدْ يُعْدِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Hammad Bin Isa, from Al Haysam, from Muhammad Bin Marwan who said,

‘Abu Ja’farasws said to me: ‘Breast-feed your children with the milk of the horses, and beware of the fornicatress, for the milk affects’.[177] 

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالْوُضَّاءِ مِنَ الظُّؤْرَةِ فَإِنَّ اللَّبَنَ يُعْدِي .

Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from Rabie, from Fuzayl, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘It is upon you with the brilliant ones from the wet-nurses, for the milk affects’.[178]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَرْضِعُوا لِلصَّبِيِّ الْمَجُوسِيَّةَ وَ اسْتَرْضِعْ لَهُ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ وَ لَا يَشْرَبْنَ الْخَمْرَ وَ يُمْنَعْنَ مِنْ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not employ wet-nurses for the children, the Magian woman, and breast-feed for him by the Jewish woman, and the Christian woman, and they should not drink the wine, and forbid them from that’.[179]

باب مَنْ أَحَقُّ بِالْوَلَدِ إِذَا كَانَ صَغِيراً

Chapter 31 – The one who is more rightful with the child when it was small

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ أَحَقُّ بِوَلَدِهِ أَمِ الْمَرْأَةُ قَالَ لَا بَلِ الرَّجُلُ فَإِنْ قَالَتِ الْمَرْأَةُ لِزَوْجِهَا الَّذِي طَلَّقَهَا أَنَا أُرْضِعُ ابْنِي بِمِثْلِ مَا تَجِدُ مَنْ تُرْضِعُهُ فَهِيَ أَحَقُّ بِهِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Fazl Abu Al Abbas who said,

‘I said to Abu Abdullahasws, ‘Is the man more deserving with his son or the woman?’ Heasws said: ‘No, but the man. So if the woman says to her husband who had divorced her, ‘I will breast-feed my son with similar to what you would find the one who would breast-feed him, so she would be more rightful with it’.[180]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ إِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his wife, and she is pregnant, he has to spend upon her until she places her burden (give birth); and when she has placed it, he has to give her, her recompense (for breast feeding), and he should not harm her except if he finds one who is cheaper in recompense than her. So if she is pleased with that recompense, so she would be more rightful with her son, until she weans him’.[181]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ بَيْنَهُمَا وَلَدٌ أَيُّهُمَا أَحَقُّ بِالْوَلَدِ قَالَ الْمَرْأَةُ أَحَقُّ بِالْوَلَدِ مَا لَمْ تَتَزَوَّجْ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Al Minqary, from the one who mentioned it, said,

‘Abu Abdullahasws was asked about the man who divorces his wife, and between the two of them is a child, which of the two is more rightful with the child?’ Heasws said: ‘The woman is more rightful with the child so long as she does not get married (again)’.[182]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ قَالَ مَا دَامَ الْوَلَدُ فِي الرَّضَاعِ فَهُوَ بَيْنَ الْأَبَوَيْنِ بِالسَّوِيَّةِ فَإِذَا فُطِمَ فَالْأَبُ أَحَقُّ بِهِ مِنَ الْأُمِّ فَإِذَا مَاتَ الْأَبُ فَالْأُمُّ أَحَقُّ بِهِ مِنَ الْعَصَبَةِ

Abu Ali Al Ashary, from Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Dawood Bin Al Husayn,

(It has been narrated) from Abu Abdullahasws having said: ‘[2:233] And the mothers should suckle their children, for as long as the child is in the breast-feeding. So he would be between the two parents with the equality. So when it weans, then for the father is more right with him than the mother. So when the father dies, so the mother is more rightful with him that the relatives.

فَإِنْ وَجَدَ الْأَبُ مَنْ يُرْضِعُهُ بِأَرْبَعَةِ دَرَاهِمَ وَ قَالَتِ الْأُمُّ لَا أُرْضِعُهُ إِلَّا بِخَمْسَةِ دَرَاهِمَ فَإِنَّ لَهُ أَنْ يَنْزِعَهُ مِنْهَا إِلَّا أَنَّ ذَلِكَ خَيْرٌ لَهُ وَ أَرْفَقُ بِهِ أَنْ يُتْرَكَ مَعَ أُمِّهِ .

So if the father finds one who would breast-feed it for four Dirhams, and the mother says, ‘No, I will breast-feed it, except for five Dirhams, so it would be up to him if he snatches it from her, except if that is better for it, and she is more kind with it, if he were to leave it with its mother’.[183]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ حُرَّةٍ نَكَحَتْ عَبْداً فَأَوْلَدَهَا أَوْلَاداً ثُمَّ إِنَّهُ طَلَّقَهَا فَلَمْ تُقِمْ مَعَ وُلْدِهَا وَ تَزَوَّجَتْ فَلَمَّا بَلَغَ الْعَبْدَ أَنَّهَا تَزَوَّجَتْ أَرَادَ أَنْ يَأْخُذَ وُلْدَهُ مِنْهَا وَ قَالَ أَنَا أَحَقُّ بِهِمْ مِنْكِ إِنْ تَزَوَّجْتِ فَقَالَ لَيْسَ لِلْعَبْدِ أَنْ يَأْخُذَ مِنْهَا وُلْدَهَا وَ إِنْ تَزَوَّجَتْ حَتَّى يُعْتَقَ هِيَ أَحَقُّ بِوُلْدِهَا مِنْهُ مَا دَامَ مَمْلُوكاً فَإِذَا أُعْتِقَ فَهُوَ أَحَقُّ بِهِمْ مِنْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Dawood Al Raqqy who said,

‘I asked Abu Abdullahasws about a free woman who married a slave, so children were born for her. Then he divorced her, so she did not stay with her children, and she re-married. So when it (the news) reached the slave that she had re-married, he wanted to take his children from her, and said, ‘I am more rightful with them than you, if you are –remarried’. So heasws said: ‘It is not for the slave that he takes her children from her, even if she is re-married, until he is free she would be more rightful with her children than him, for as long as he is an owned slave. So when he is freed, so he would be more rightful with them than her’.[184]

باب النُّشُوءِ

Chapter 32 – The growth (of the child)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْمَدَائِنِيِّ عَنْ عَائِذِ بْنِ حَبِيبٍ بَيَّاعِ الْهَرَوِيِّ عَنْ عِيسَى بْنِ زَيْدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَثَّغِرُ الْغُلَامُ لِسَبْعِ سِنِينَ وَ يُؤْمَرُ بِالصَّلَاةِ لِتِسْعٍ وَ يُفَرَّقُ بَيْنَهُمْ فِي الْمَضَاجِعِ لِعَشْرٍ وَ يَحْتَلِمُ لِأَرْبَعَ عَشْرَةَ سَنَةً وَ مُنْتَهَى طُولِهِ لِاثْنَتَيْنِ وَ عِشْرِينَ سَنَةً وَ مُنْتَهَى عَقْلِهِ لِثَمَانٍ وَ عِشْرِينَ سَنَةً إِلَّا التَّجَارِبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Muhammad Al Madainy, from Aiz Bin Habeeb Baya’a Al Harawy, from Isa Bin Zayd, raising it to

Abu Abdullahasws having said: ‘Pierce (the ear) of the boy at seven years, and instruct him for the Prayer at nine years, and make separation to be between them in their beds at ten (years), and he bed-wets are fourteen years, and ends growing taller at twenty two years, and ends (development) of his intellect at twenty eight years, except for the experience’.[185]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَشِبُّ الصَّبِيُّ كُلَّ سَنَةٍ أَرْبَعَ أَصَابِعَ بِأَصَابِعِ نَفْسِهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Umar, from Ali Bin Al Husayn Bin Al Hassan Al Zareyr, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The child grows every years by four fingers, by his own fingers’.[186]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ الْغُلَامُ لَا يُلْقِحُ حَتَّى يَتَفَلَّكَ ثَدْيَاهُ وَ تَسْطَعَ رِيحُ إِبْطَيْهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, from Abu Abdullah,

(It has been narrated) from hisasws fatherasws having said: ‘The boy cannot impregnate until his breasts are rounded, and the smell of his armpits rises’.[187]

باب تَأْدِيبِ الْوَلَدِ

Chapter 33 – disciplining of the child

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَعِ ابْنَكَ يَلْعَبُ سَبْعَ سِنِينَ وَ أَلْزِمْهُ نَفْسَكَ سَبْعاً فَإِنْ أَفْلَحَ وَ إِلَّا فَإِنَّهُ مِمَّنْ لَا خَيْرَ فِيهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Leave your son to play for seven years, and impose yourself (upon him) for seven. So if he succeeds (fine), or else he is from the ones who have no good in them’.[188]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمْهِلْ صَبِيَّكَ حَتَّى يَأْتِيَ لَهُ سِتُّ سِنِينَ ثُمَّ ضُمَّهُ إِلَيْكَ سَبْعَ سِنِينَ فَأَدِّبْهُ بِأَدَبِكَ فَإِنْ قَبِلَ وَ صَلَحَ وَ إِلَّا فَخَلِّ عَنْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from a number of our companions, from Ali Bin Asbaat, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullahasws having said: ‘Respite your child until there come for him six years; then attach him to yourself for seven years, so his etiquettes would be by your etiquettes. So if he accepts and corrects (fine), or else loosen him’.[189]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغُلَامُ يَلْعَبُ سَبْعَ سِنِينَ وَ يَتَعَلَّمُ الْكِتَابَ سَبْعَ سِنِينَ وَ يَتَعَلَّمُ الْحَلَالَ وَ الْحَرَامَ سَبْعَ سِنِينَ .

Ahmad Bin Muhammad Al Aasimy, from Ali Bin Al Hassan, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘The boy plays for seven years, and he learns the Book (Quran) for seven years, and learns the Permissible and the Prohibitions for seven years’.[190]

عَلِيُّ بْنُ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِّمُوا أَوْلَادَكُمُ السِّبَاحَةَ وَ الرِّمَايَةَ .

Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Teach your children swimming and the archery’.[191]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ رَجُلٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَادِرُوا أَوْلَادَكُمْ بِالْحَدِيثِ قَبْلَ أَنْ يَسْبِقَكُمْ إِلَيْهِمُ الْمُرْجِئَةُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Umar Bin Abdul Aziz,from a man, from Jameel Bin Darraj, and someone else,

(It has been narrated) from Abu Abullahasws having said: ‘Initiate (teaching) your children with the Hadeeth before the Murjiites spoil it to them’.[192]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُفَرَّقُ بَيْنَ الْغِلْمَانِ وَ النِّسَاءِ فِي الْمَضَاجِعِ إِذَا بَلَغُوا عَشْرَ سِنِينَ .

Ali Bin Ibrahim, form his father and a number of our companons, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Make separation to be between the boys and the women in the beds when they reach ten years’.[193]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا نَأْمُرُ الصِّبْيَانَ أَنْ يَجْمَعُوا بَيْنَ الصَّلَاتَيْنِ الْأُولَى وَ الْعَصْرِ وَ بَيْنَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ مَا دَامُوا عَلَى وُضُوءٍ قَبْلَ أَنْ يَشْتَغِلُوا .

And by this chain,

(It has been narrated) from Abu Abdullahasws having said: ‘Weasws hereby order the children that they should gather between two Prayers, the first and the Al-Asr, and between Al-Magrib and Al-Isah the last, for as long as they are upon an ablution, before they become occupied’.[194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَدِّبِ الْيَتِيمَ بِمَا تُؤَدِّبُ مِنْهُ وَلَدَكَ وَ اضْرِبْهُ مِمَّا تَضْرِبُ مِنْهُ وَلَدَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Discipline the orphan with what you discipline your children with, and hit him with what you hit your children with’.[195]

باب حَقِّ الْأَوْلَادِ

Chapter 34 – Right of the children

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دُرُسْتَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ مَا حَقُّ ابْنِي هَذَا قَالَ تُحْسِنُ اسْمَهُ وَ أَدَبَهُ وَ ضَعْهُ مَوْضِعاً حَسَناً .

Ali Bin Ibrahim, form Muhammad Bin Isa, from Yunus, from Dorost,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘A man came over to the Prophetsaww so he said, ‘O Rasool-Allahsaww! What is a right of this son of mine?’ Hesaww said: ‘Improve his name, and his discipline, and place (in) him a good subject’.[196]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ كَانَ دَاوُدُ بْنُ زُرْبِيٍّ شَكَا ابْنَهُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فِيمَا أَفْسَدَ لَهُ فَقَالَ لَهُ اسْتَصْلِحْهُ فَمَا مِائَةُ أَلْفٍ فِيمَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad who said,

‘Dawood Bin Zurby complained of his son to Abu Al-Hassanasws regarding what he spoilt for him. So heasws said to him: ‘Reform him. So what is a hundred thousand (compared to) what Allahazwj has Favoured you by him upon you’.[197]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ وَالِدَيْنِ أَعَانَا وَلَدَهُمَا عَلَى بِرِّهِمَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said; ‘Rasool-Allahsaww said: ‘May Allahazwj have Mercy upon the parents who support their children upon their righteousness’.[198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالنَّاسِ الظُّهْرَ فَخَفَّفَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَلَمَّا انْصَرَفَ قَالَ لَهُ النَّاسُ هَلْ حَدَثَ فِي الصَّلَاةِ حَدَثٌ قَالَ وَ مَا ذَاكَ قَالُوا خَفَّفْتَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَقَالَ لَهُمْ أَمَا سَمِعْتُمْ صُرَاخَ الصَّبِيِّ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said; ‘Rasool-Allahsaww Prayed Al-Zohr with the people, so hesaww lightened during the two last Cycles. So when hesaww finished, the people said to himsaww, ‘Did an event occur during the Prayer?’ Hesaww said: ‘And what is that?’ They said, ‘Yousaww lightened the last two Cycles’. So hesaww said to them: ‘But, you heard the child screaming’.[199]

عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْوَاسِطِيِّ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْزَمُ الْوَالِدَيْنِ مِنَ الْعُقُوقِ لِوَلَدِهِمَا مَا يَلْزَمُ الْوَلَدَ لَهُمَا مِنْ عُقُوقِهِمَا .

From him, from his father, from Muhammad Bin Sinan, from Abu Khalid Al Wasity, from Zayd Bin Ali, from his father, from his grandfather who said,

‘Rasool-Allahsaww said: ‘It necessitates the parents from the disloyalty for their children, what necessitates the child to them both from being disloyal to them’.[200]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ السَّكُونِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا مَغْمُومٌ مَكْرُوبٌ فَقَالَ لِي يَا سَكُونِيُّ مِمَّا غَمُّكَ قُلْتُ وُلِدَتْ لِي ابْنَةٌ فَقَالَ يَا سَكُونِيُّ عَلَى الْأَرْضِ ثِقْلُهَا وَ عَلَى اللَّهِ رِزْقُهَا تَعِيشُ فِي غَيْرِ أَجَلِكَ وَ تَأْكُلُ مِنْ غَيْرِ رِزْقِكَ فَسَرَّى وَ اللَّهِ عَنِّي

Ali Bin Muhammad, from Ibn Jumhour, from his father, from Fazala Bin Ayoub, from Sakuny having said:

‘I went over to Abu Abdullahasws and I was gloomy, distressed. So heasws said to me: ‘O Sakuny! From what is your gloom?’ I said, ‘A daughter has been born unto me’. So heasws said: ‘O Sakuny! Upon the earth is her weight (to carry), and upon Allahazwj is her sustenance. She would live in other than your term, and she would eat from other than your sustenance’. So, by Allahazwj, heasws made me joyful.

فَقَالَ لِي مَا سَمَّيْتَهَا قُلْتُ فَاطِمَةَ قَالَ آهِ آهِ ثُمَّ وَضَعَ يَدَهُ عَلَى جَبْهَتِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقُّ الْوَلَدِ عَلَى وَالِدِهِ إِذَا كَانَ ذَكَراً أَنْ يَسْتَفْرِهَ أُمَّهُ وَ يَسْتَحْسِنَ اسْمَهُ وَ يُعَلِّمَهُ كِتَابَ اللَّهِ وَ يُطَهِّرَهُ وَ يُعَلِّمَهُ السِّبَاحَةَ وَ إِذَا كَانَتْ أُنْثَى أَنْ يَسْتَفْرِهَ أُمَّهَا وَ يَسْتَحْسِنَ اسْمَهَا وَ يُعَلِّمَهَا سُورَةَ النُّورِ وَ لَا يُعَلِّمَهَا سُورَةَ يُوسُفَ وَ لَا يُنْزِلَهَا الْغُرَفَ وَ يُعَجِّلَ سَرَاحَهَا إِلَى بَيْتِ زَوْجِهَا أَمَّا إِذَا سَمَّيْتَهَا فَاطِمَةَ فَلَا تَسُبَّهَا وَ لَا تَلْعَنْهَا وَ لَا تَضْرِبْهَا .

So heasws said to me: ‘What have you named her?’ I said, ‘Fatima’. Heasws said: ‘Aah! Aah!’ Then heasws placed hisasws hand upon hisasws forehead, so heasws said; ‘Rasool-Allahsaww said: ‘The right of a child upon its parent, when it was a male, is that his mother be respected, and his name be good, and he should be taught the Book of Allahazwj, and he should be clean, and be taught the swimming. And when it was a female, is that her mother be respected, and her name be good, and she should be taught Surah Al-Noor (Chapter 24), and she should not be taught Surah Yusuf (Chapter 12), and not be made them descend from the chambers, and her hasten her release to the house of her husband. But, when you have named her as Fatima, so neither insult her, nor curse her, nor hit her’.[201]

باب بِرِّ الْأَوْلَادِ

Chapter 35 – Righteousness (with) the children

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَبَّلَ وَلَدَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَسَنَةً وَ مَنْ فَرَّحَهُ فَرَّحَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ عَلَّمَهُ الْقُرْآنَ دُعِيَ بِالْأَبَوَيْنِ فَيُكْسَيَانِ حُلَّتَيْنِ يُضِي‏ءُ مِنْ نُورِهِمَا وُجُوهُ أَهْلِ الْجَنَّةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Sahreef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullahasws having said; ‘Rasool-Allahsaww said: ‘The one who kisses his child, Allahazwj Mighty and Majestic Writes a Reward for him; and the one who makes it happy, Allahazwj would make him happy on the Day of Judgement; and the one who teaches it the Quran, the two parents would be called over, so they would be clothed with two garments such that the light from these would brighter the faces of the people of the Paradise’.[202]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي طَالِبٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ مَنْ أَبَرُّ قَالَ وَالِدَيْكَ قَالَ قَدْ مَضَيَا قَالَ بَرَّ وَلَدَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Talib,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘A man from the helpers said to himasws, ‘Whom shall I be righteous to?’ Heasws said: ‘Your parents’. He said, ‘They have passed away’. Heasws said: ‘Be righteous with your children’.[203]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَجَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَحِبُّوا الصِّبْيَانَ وَ ارْحَمُوهُمْ وَ إِذَا وَعَدْتُمُوهُمْ شَيْئاً فَفُوا لَهُمْ فَإِنَّهُمْ لَا يَدْرُونَ إِلَّا أَنَّكُمْ تَرْزُقُونَهُمْ .

Ahmad Bin Muhammad, from Ali Bin Fazzal, from Abdullah Bin Muhammad Al Bajaly,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘Love your children and be merciful to them, and when you promise them something, so fulfill it for them, for they do not know except that you are sustaining them’.[204]

ابْنُ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ كَانَ لَهُ وَلَدٌ صَبَا .

Ibn Fazzal, from Abu Jameel, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineenasws said: ‘The one for whom is a child, aspires’.[205]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَرْحَمُ الْعَبْدَ لِشِدَّةِ حُبِّهِ لِوَلَدِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj is merciful to the servant due to the intensity of his love for his child’.[206]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ يُونُسَ بْنِ رِبَاطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ مَنْ أَعَانَ وَلَدَهُ عَلَى بِرِّهِ قَالَ قُلْتُ كَيْفَ يُعِينُهُ عَلَى بِرِّهِ قَالَ يَقْبَلُ مَيْسُورَهُ وَ يَتَجَاوَزُ عَنْ مَعْسُورِهِ وَ لَا يُرْهِقُهُ وَ لَا يَخْرَقُ بِهِ فَلَيْسَ بَيْنَهُ وَ بَيْنَ أَنْ يَصِيرَ فِي حَدٍّ مِنْ حُدُودِ الْكُفْرِ إِلَّا أَنْ يَدْخُلَ فِي عُقُوقٍ أَوْ قَطِيعَةِ رَحِمٍ

A number of our companions, from Ahmad Bin muhammad, from Al Hassan Bin Mahboub, from Ali Bin Al Hassan Bin Rabat, from Yunus Bin Rabat,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘May Allahazwj have Mercy on the one who supports his child upon his righteousness’. I said, ‘How should he support him in his righteousness?’ Heasws said: ‘He accepts what is easy for him, and overlooks what is difficult for him, and he does not burden him nor is he awkward with him. So there is nothing in between it and between one coming in a limit from the limits of Infidelity, except that one enters into disloyalty, or cutting off of a relationship’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْجَنَّةُ طَيِّبَةٌ طَيَّبَهَا اللَّهُ وَ طَيَّبَ رِيحَهَا يُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ وَ لَا يَجِدُ رِيحَ الْجَنَّةِ عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا مُرْخِي الْإِزَارِ خُيَلَاءَ .

Then Rasool-Allahsaww said: ‘The Paradise is pleasant. Allahazwj Made it to be pleasant, and aromatised its winds. (The fragrance of) its winds would be found from a travel distance of a thousand years, but he would not find it, the one who was disloyal (to his parents), nor a cutter off of a relationship, nor a relaxer of the trousers (an adulterer), a snobbish one’.[207]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ الْأَزْدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَا قَبَّلْتُ صَبِيّاً قَطُّ فَلَمَّا وَلَّى قَالَ رَسُولُ اللَّهِ هَذَا رَجُلٌ عِنْدِي أَنَّهُ مِنْ أَهْلِ النَّارِ .

Ali Bin Muhamad Bin Bundar, from Ahmad Bin Abu Abdullah, from a number of our companions, from Al Hassan Bin Ali Bin Yusuf Al Azdy, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww, so he said, ‘I have not kissed children at all’. So when he turned away, Rasool-Allahsaww said: ‘This man, in mysaww presence, he is from the inhabitants of the Fire’.[208]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) إِذَا وَعَدْتُمُ الصِّبْيَانَ فَفُوا لَهُمْ فَإِنَّهُمْ يَرَوْنَ أَنَّكُمُ الَّذِينَ تَرْزُقُونَهُمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيْسَ يَغْضَبُ لِشَيْ‏ءٍ كَغَضَبِهِ لِلنِّسَاءِ وَ الصِّبْيَانِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Kulayb Al Saydawi who said,

‘Abu Al-Hassanasws said to me: ‘When you promised the children, so fulfill it for them, for they are viewing you all as the ones who are sustaining them. Allahazwj Mighty and Majestic is not Angered for anything like Hisazwj Anger for (on behalf of) the women and the children’.[209]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْوَلَدُ فِتْنَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘The child is a Fitna (trial/temptation)’.[210]

باب تَفْضِيلِ الْوُلْدِ بَعْضِهِمْ عَلَى بَعْضٍ

Chapter 36 – Preferring the children some of them over the others

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ بَعْضُ وُلْدِهِ أَحَبَّ إِلَيْهِ مِنْ بَعْضٍ وَ يُقَدِّمُ بَعْضَ وُلْدِهِ عَلَى بَعْضٍ فَقَالَ نَعَمْ قَدْ فَعَلَ ذَلِكَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَحَلَ مُحَمَّداً وَ فَعَلَ ذَلِكَ أَبُو الْحَسَنِ ( عليه السلام ) نَحَلَ أَحْمَدَ شَيْئاً فَقُمْتُ أَنَا بِهِ حَتَّى حُزْتُهُ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from Sa’ad Bin Sa’ad Al Ashary who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the man for whom some of his children happen to be more beloved to him than others, and he placed some of his children forward upon others. So heasws said: ‘Yes, Abu Abdullahasws had done that, bestowing upon Muhammad, and Abu Al-Hassanasws had done that, having bestowed something upon Ahmad, so Iasws arose with him until I got it for him’.

فَقُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ بَنَاتُهُ أَحَبَّ إِلَيْهِ مِنْ بَنِيهِ فَقَالَ الْبَنَاتُ وَ الْبَنُونَ فِي ذَلِكَ سَوَاءٌ إِنَّمَا هُوَ بِقَدْرِ مَا يُنَزِّلُهُمُ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ .

So I said, ‘May I be sacrificed for youasws! The man to whom his daughters happen to be more beloved to him than this sons?’ So heasws said: ‘The daughters and the sons with regards to that are equal. But rather, it is in accordance to what Allahazwj Mighty and Majestic Sends down for them from Himazwj’.[211]

باب التَّفَرُّسِ فِي الْغُلَامِ وَ مَا يُسْتَدَلُّ بِهِ عَلَى نَجَابَتِهِ

Chapter 37 – The scrutiny in the boys and what is evidenced by it upon his excellence

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَلِيلِ بْنِ عَمْرٍو الْيَشْكُرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا كَانَ الْغُلَامُ مُلْتَاثَ الْأُدْرَةِ صَغِيرَ الذَّكَرِ سَاكِنَ النَّظَرِ فَهُوَ مِمَّنْ يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Khaleel Bin Amro Al Yashkury, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘When the boy was of a cloudy testicular fluid, small of the penis, relaxed eyes, so he is from whom goodness is hoped for, and security from his evil’.

قَالَ وَ إِذَا كَانَ الْغُلَامُ شَدِيدَ الْأُدْرَةِ كَبِيرَ الذَّكَرِ حَادَّ النَّظَرِ فَهُوَ مِمَّنْ لَا يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ .

And when the boy was from hard testicular fluid, large of the penis, harsh looks, so he is from whom there is no hope of his goodness, and security from his evil’.[212]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ قَالَ أَخْبَرَنِي صَالِحُ بْنُ عُقْبَةَ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) يَقُولُ تُسْتَحَبُّ عَرَامَةُ الصَّبِيِّ فِي صِغَرِهِ لِيَكُونَ حَلِيماً فِي كِبَرِهِ ثُمَّ قَالَ مَا يَنْبَغِي أَنْ يَكُونَ إِلَّا هَكَذَا .

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Abu Saeed Al Shamy, from Salih Bin Uqba who said,

‘I heard Al-Abd Al-Salihasws (7th Imamasws saying: ‘It is recommended to (involve) the child in hard-work during his young age in order for him to become forbearing in his old age’. Then heasws said: ‘It is not befitting except if it happens like this’.[213]

وَ رُوِيَ أَنَّ أَكْيَسَ الصِّبْيَانِ أَشَدُّهُمْ بُغْضاً لِلْكُتَّابِ .

And it is reported that, heasws said: ‘The most intelligent of the children is the one with the most intense hatred for the scribes’.[214]

باب النَّوَادِرِ

Chapter 38 – The Miscellaneous

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ مِنْ وُلْدِ نَوْفَلِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْعُمَرِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) فِي الْمَرَضِ يُصِيبُ الصَّبِيَّ فَقَالَ كَفَّارَةٌ لِوَالِدَيْهِ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Al Husayn Bin Muhammad Al Nowfaly, from a son of Nowfal Bin Abdul Muttalib, from Muhammad Bin Ja’far, from Muhammad Bin Ali Bin Isa, from Abdullah Ao Umary, from his father, from is grandfather who said,

‘Amir Al-Momineenasws said regarding the illness which hits the children, so heasws said: ‘It is an expiation for its parents’.[215]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَعِيشُ الْوَلَدُ لِسِتَّةِ أَشْهُرٍ وَ لِسَبْعَةِ أَشْهُرٍ وَ لِتِسْعَةِ أَشْهُرٍ وَ لَا يَعِيشُ لِثَمَانِيَةِ أَشْهُرٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his fathe, from Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘He will live, the child of six months, and of seven months, and of nine months, but he will not live, (the child of) eight months’.[216]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ غَايَةِ الْحَمْلِ بِالْوَلَدِ فِي بَطْنِ أُمِّهِ كَمْ هُوَ فَإِنَّ النَّاسَ يَقُولُونَ رُبَّمَا بَقِيَ فِي بَطْنِهَا سِنِينَ فَقَالَ كَذَبُوا أَقْصَى حَدِّ الْحَمْلِ تِسْعَةُ أَشْهُرٍ لَا يَزِيدُ لَحْظَةً وَ لَوْ زَادَ سَاعَةً لَقَتَلَ أُمَّهُ قَبْلَ أَنْ يَخْرُجَ .

Ali Bin Muhammad, from salih Bin Abu Hammad, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Sayaba, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the maximum of the pregnancy with the child in the belly of its mother, how much can it be, for the people are saying, ‘Perhaps it remains in her belly for years’. So heasws said: ‘They are lying! The maximum limit of the pregnancy is nine months, not exceeding a moment; and if it were to exceed an hour, it would kill its mother before he comes out’.[217]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْقَابِلَةُ مَأْمُونَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Sa’ajba, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The mid-wife is a trusted one’.[218]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ يُونُسُ بْنُ يَعْقُوبَ فَرَأَيْتُهُ يَئِنُّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لِي أَرَاكَ تَئِنُّ قَالَ طِفْلٌ لِي تَأَذَّيْتُ بِهِ اللَّيْلَ أَجْمَعَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Muhammad Bin Muslim who said,

‘I was seated in the presence of Abu Abdullahasws when Yunus bin Yaqoub entered. So I saw him unhappy. So Abu Abdullahasws said to him: ‘Why do Iasws see you unhappy?’ He said, ‘A child of mine made the whole night difficult for me’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسُ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ آبَائِهِ ( عليهم السلام ) عَنْ جَدِّي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ جَبْرَئِيلَ نَزَلَ عَلَيْهِ وَ رَسُولُ اللَّهِ وَ عَلِيٌّ ( صلوات الله عليه ) يَئِنَّانِ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) يَا حَبِيبَ اللَّهِ مَا لِي أَرَاكَ تَئِنُّ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طِفْلَانِ لَنَا تَأَذَّيْنَا بِبُكَائِهِمَا

So Abu Abdullahasws said to him: ‘O Yunus! Myasws fatherasws Muhammadasws Bin Aliasws narrated to measws, from hisasws forefathersasws, from myasws grandfather Rasool-Allahsaww that Jibraeelas descended unto himsaww and Rasool-Allahsaww and Aliasws were crying. So Jibraeelas said: ‘O Beloved of Allahazwj! Why do Ias see yousaww crying?’ Hesaww said: ‘Two children of oursasws have made usasws cry due to both themasws are crying’.

فَقَالَ جَبْرَئِيلُ مَهْ يَا مُحَمَّدُ فَإِنَّهُ سَيُبْعَثُ لِهَؤُلَاءِ الْقَوْمِ شِيعَةٌ إِذَا بَكَى أَحَدُهُمْ فَبُكَاؤُهُ لَا إِلَهَ إِلَّا اللَّهُ إِلَى أَنْ يَأْتِيَ عَلَيْهِ سَبْعُ سِنِينَ فَإِذَا جَازَ السَّبْعَ فَبُكَاؤُهُ اسْتِغْفَارٌ لِوَالِدَيْهِ إِلَى أَنْ يَأْتِيَ عَلَى الْحَدِّ فَإِذَا جَازَ الْحَدَّ فَمَا أَتَى مِنْ حَسَنَةٍ فَلِوَالِدَيْهِ وَ مَا أَتَى مِنْ سَيِّئَةٍ فَلَا عَلَيْهِمَا .

So Jibraeelas said: ‘Muh, O Muhammadsaww, for very soon a group of Shias would be Sent for these twoasws, when one of them cries (as a baby), so his crying would (be construed as) ‘There is no god except for Allahazwj’, (until) there come upon him seven years. So when he exceeds seven years, so his crying would be a (seeking of) Forgiveness for his parents until he comes to the (applicability of the) legal Penalty (Hadd). So when he exceeds it, so whatever he commits from the good deed, so it would be for his parents, and whatever he commits from the evil deeds, so it would not be against them both’.[219] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ حَمْدَانَ بْنِ إِسْحَاقَ قَالَ كَانَ لِيَ ابْنٌ وَ كَانَ تُصِيبُهُ الْحَصَاةُ فَقِيلَ لِي لَيْسَ لَهُ عِلَاجٌ إِلَّا أَنْ تَبُطَّهُ فَبَطَطْتُهُ فَمَاتَ فَقَالَتِ الشِّيعَةُ شَرِكْتَ فِي دَمِ ابْنِكَ

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, from Hamdan Bin Is’haq who said,

‘There was a son for me, and he was hit by the gallstones. So it was said to me, ‘There is no cure for him except that you perform surgery. So I performed surgery, so he died’. So the Shias said, ‘You have participated in (sheddin) the blood of your son’.

قَالَ فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ ( عليه السلام ) فَوَقَّعَ ( عليه السلام ) يَا أَحْمَدُ لَيْسَ عَلَيْكَ فِيمَا فَعَلْتَ شَيْ‏ءٌ إِنَّمَا الْتَمَسْتَ الدَّوَاءَ وَ كَانَ أَجَلُهُ فِيمَا فَعَلْتَ .

He (the narrator) said, ‘So I wrote to Abu Al-Hassan Al-Askaryasws. So heasws signed: ‘O Ahmad! It is not upon you with regards to what you have done, anything. But rather, you sought the medicine, it was for his sake with regards to what you did’.[220]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا بَلَغَ الصَّبِيُّ أَرْبَعَةَ أَشْهُرٍ فَاحْجُمْهُ فِي كُلِّ شَهْرٍ فِي النُّقْرَةِ فَإِنَّهَا تُجَفِّفُ لُعَابَهُ وَ تُهْبِطُ الْحَرَارَةَ مِنْ رَأْسِهِ وَ جَسَدِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Samat who said,

‘Abu Abdullahasws said to me: ‘When the child reaches four months, so perform cupping during every month in the fovea (back), for it would dry up his (excess) saliva), and lower his heat from his head, and his body’.[221]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ أَصَابَ رَجُلٌ غُلَامَيْنِ فِي بَطْنٍ فَهَنَّأَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ قَالَ أَيُّهُمَا الْأَكْبَرُ فَقَالَ الَّذِي خَرَجَ أَوَّلًا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الَّذِي خَرَجَ آخِراً هُوَ أَكْبَرُ أَ مَا تَعْلَمُ أَنَّهَا حَمَلَتْ بِذَاكَ أَوَّلًا وَ إِنَّ هَذَا دَخَلَ عَلَى ذَاكَ فَلَمْ يُمْكِنْهُ أَنْ يَخْرُجَ حَتَّى خَرَجَ هَذَا فَالَّذِي يَخْرُجُ آخِراً هُوَ أَكْبَرُهُمَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Ahmad Bin Ahseym, from one of his companions who said,

‘A man got two boys (twins) in one pregnancy. So Abu Abdullahasws congratulated him, then said: ‘Which of the two is the elder one?’ So he said, ‘The one who came out first’. So Abu Abdullahasws said: ‘The one who came out last is the elder. Do you not know that she was impregnated with that first, and this one entered upon that? Thus, it is not possible for him that he would come out, until this one (comes out). So the one who comes out last, he is the elder of the two’.[222]

––––––––

تَمَّ كِتَابُ الْعَقِيقَةِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ يَلِيهِ كِتَابُ الطَّلَاقِ .

(This) completes the Book of al Aqeeqa, and the Praise is for Allahazwj, Lordazwj of the Worlds, and it would be followed by the Book of Divorce.

كتاب الطلاق

THE BOOK OF DIVORCE

باب كَرَاهِيَةِ طَلَاقِ الزَّوْجَةِ الْمُوَافِقَةِ

Chapter 1 – Abhorrence of divorcing the compatible wife

أَخْبَرَنَا عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَجُلٍ فَقَالَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا يَا رَسُولَ اللَّهِ قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ

A number of our companions informed us, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww passed by a man, so hesaww said: ‘What did you do (with) your wife?’ He said, ‘I divorced her, O Rasool-Allahsaww!’ Hesaww said: ‘Without any wrongdoing (on her part)?’ He said, ‘Without any wrongdoing’.

ثُمَّ قَالَ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ تَزَوَّجْتَ قَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ

Then heasws said: ‘The man got re-married, so the Prophetsaww passed by him, so hesaww said: ‘You got married?’ He said, ‘Yes’. Then hesaww said after that, ‘What did you do (with) your wife?’ He said, ‘I divorced her’. Hesaww said: ‘Without any wrongdoing (on her part)?’ He said, ‘Without any wrongdoing’.

ثُمَّ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ تَزَوَّجْتَ فَقَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ أَوْ يَلْعَنُ كُلَّ ذَوَّاقٍ مِنَ الرِّجَالِ وَ كُلَّ ذَوَّاقَةٍ مِنَ النِّسَاءِ .

Then the man got re-married, so the Prophetsaww passed by him, so hesaww said: ‘You got married?’ So he said, ‘Yes’. Then hesaww said to him after that: ‘What did you do (with) your wife?’ He said, ‘I divorced her’. Hesaww said: ‘Without any wrongdoing (on her part)?’ He said, ‘Without any wrongdoing’. So Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Hates, or Curses every taster from the men, and every taster from the women’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ مِمَّا أَحَلَّهُ اللَّهُ عَزَّ وَ جَلَّ أَبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ وَ إِنَّ اللَّهَ يُبْغِضُ الْمِطْلَاقَ الذَّوَّاقَ .

Ali Bin Ibrahim, from his fagther, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the things from what Allahazwj Mighty and Majestic Made Permissible, more hateful to Himazwj than the divorce, and that Allahazwj Hates the frequent divorcer, ‘الذَّوَّاقَ’ the taster’.[224]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْبَيْتَ الَّذِي فِيهِ الْعُرْسُ وَ يُبْغِضُ الْبَيْتَ الَّذِي فِيهِ الطَّلَاقُ وَ مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الطَّلَاقِ.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Muhammad, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Loves the house in which is the bride, and Hates the house in which is the divorce, and there is none from the things more Hateful to Allahazwj Mighty and Majestic than the divorce’.[225]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كُلَّ مِطْلَاقٍ ذَوَّاقٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,

(The narrator says) ‘I heard Abu Abdullahasws, saying that Allah Mighty and Majestic Hates every frequent divorcer, the taster’.[226]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَلَغَ النَّبِيَّ ( صلى الله عليه وآله ) أَنَّ أَبَا أَيُّوبَ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ طَلَاقَ أُمِّ أَيُّوبَ لَحُوبٌ .

And by his chain, from Abu Abdullahasws having said: ‘It reached the Prophetsaww that Abu Ayoub intends to divorce his wife. So hesaww said: ‘Divorce of the mother of Ayoub is a wrongdoing’.[227]

باب تَطْلِيقِ الْمَرْأَةِ غَيْرِ الْمُوَافِقَةِ

Chapter 2 – Divorcing the incompatible woman

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَانَتْ عِنْدَهُ امْرَأَةٌ تُعْجِبُهُ وَ كَانَ لَهَا مُحِبّاً فَأَصْبَحَ يَوْماً وَ قَدْ طَلَّقَهَا وَ اغْتَمَّ لِذَلِكَ فَقَالَ لَهُ بَعْضُ مَوَالِيهِ جُعِلْتُ فِدَاكَ لِمَ طَلَّقْتَهَا فَقَالَ إِنِّي ذَكَرْتُ عَلِيّاً ( عليه السلام ) فَتَنَقَّصَتْهُ فَكَرِهْتُ أَنْ أُلْصِقَ جَمْرَةً مِنْ جَمْرِ جَهَنَّمَ بِجِلْدِي .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from a man,

(It has been narrated) from Abu Ja’farasws, that heasws used to have a wife who astounded himasws and heasws loved her. So, one morning heasws had divorced her, and was gloomy due to that. So one of hisasws friends said to himasws, ‘May I be sacrificed for youasws! Why did youasws divorce her?’ So heasws said: ‘Iasws mentioned Aliasws, so she reduced himasws (was disrespectful to himasws) therefore Iasws disliked that Iasws should be attached to an ember from the embers of Hell with myasws skin’.[228]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ كَانَتْ عِنْدِي امْرَأَةٌ تَصِفُ هَذَا الْأَمْرَ وَ كَانَ أَبُوهَا كَذَلِكَ وَ كَانَتْ سَيِّئَةَ الْخُلُقِ فَكُنْتُ أَكْرَهُ طَلَاقَهَا لِمَعْرِفَتِي بِإِيمَانِهَا وَ إِيمَانِ أَبِيهَا فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ طَلَاقِهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لِي إِلَيْكَ حَاجَةً فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ ائْتِنِي غَداً صَلَاةَ الظُّهْرِ

Muhammad Bin Al Husayn, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Khattab Bin Salma who said,

‘There was a wife with me described upon this matter (Al-Wilayah), and her father was like that, and she was of evil manners. But, I abhorred divorcing her due to my recognition of her faith and the faith of her father. So I met Abu Al-Hassan Musaasws, and I intended to ask himasws about divorcing her. So I said, ‘May I be sacrificed for you! For me there is a need to youasws’. So heasws permitted me that I ask himasws about her, and heasws said: ‘Come to measws tomorrow at Al-Zohr Prayer’.

قَالَ فَلَمَّا صَلَّيْتُ الظُّهْرَ أَتَيْتُهُ فَوَجَدْتُهُ قَدْ صَلَّى وَ جَلَسَ فَدَخَلْتُ عَلَيْهِ وَ جَلَسْتُ بَيْنَ يَدَيْهِ فَابْتَدَأَنِي فَقَالَ يَا خَطَّابُ كَانَ أَبِي زَوَّجَنِي ابْنَةَ عَمٍّ لِي وَ كَانَتْ سَيِّئَةَ الْخُلُقِ وَ كَانَ أَبِي رُبَّمَا أَغْلَقَ عَلَيَّ وَ عَلَيْهَا الْبَابَ رَجَاءَ أَنْ أَلْقَاهَا فَأَتَسَلَّقُ الْحَائِطَ وَ أَهْرُبُ مِنْهَا فَلَمَّا مَاتَ أَبِي طَلَّقْتُهَا

He (the narrator) said, ‘So when I had Prayed Al-Zohr, I found himasws (also) to have Prayed, and seated. So I went over to himasws and sat in front of him. He began before me, so heasws said: ‘O Khattab! Myasws fatherasws got measws married to a daughter of an uncle of mineasws, and she was of evil manners; and sometimes myasws fatherasws used to lock the door upon measws and upon her, hoping that Iasws settle (my affairs) with her. So Iasws would climb the wall and go away from her. So when myasws fatherasws passed away, Iasws divorced her’.

فَقُلْتُ اللَّهُ أَكْبَرُ أَجَابَنِي وَ اللَّهِ عَنْ حَاجَتِي مِنْ غَيْرِ مَسْأَلَةٍ .

So I said, ‘Allahazwj is the Greatest! Youasws have answered me, by Allahazwj, from my need, without being asked’.[229]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ دَخَلْتُ عَلَيْهِ يَعْنِي أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَشْكُوَ إِلَيْهِ مَا أَلْقَى مِنِ امْرَأَتِي مِنْ سُوءِ خُلُقِهَا فَابْتَدَأَنِي فَقَالَ إِنَّ أَبِي كَانَ زَوَّجَنِي مَرَّةً امْرَأَةً سَيِّئَةَ الْخُلُقِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ فِرَاقِهَا قَدْ جَعَلَ اللَّهُ ذَلِكَ إِلَيْكَ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي قَدْ فَرَّجْتَ عَنِّي .

Ahmad Bin Mahran, from Muhammad Bin Ali, from Umar Bin Abdul Aziz, from Khattab Bin Salma who said,

‘I went over to himasws, meaning Abu Al-Hassanasws, and I wanted to complain to himasws what I faced from my wife from the evil of her mannerisms. So heasws began before me, so heasws said: ‘Myasws fatherasws had got measws married once to a woman of evil manners. So Iasws complained of that to himasws, so heasws said to measws: ‘What is preventing you from separating from her. Allahazwj has Made that (Permissible) to youasws?’ So I said in what is between me and myself, ‘Heasws has relieved me’.[230]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Three (people), the supplication is returned unto them (unanswered) – one of them is a man who supplicates against his wife, and he is unjust to her, so it is said to him: ‘Did we not make her matter to be in your hands (the choice of divorcing her)?’[231]

باب أَنَّ النَّاسَ لَا يَسْتَقِيمُونَ عَلَى الطَّلَاقِ إِلَّا بِالسَّيْفِ

Chapter 3 – The people will not be standing straight upon the divorce (matters) except by the sword

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حُذَيْفَةَ عَنْ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ فِيهِ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Al Hassan Bin Huzeyfa, from Ma’mar Bin Ata’a Bin Washeyka who said,

‘I heard Abu Ja’farasws saying: ‘The people would not be correct regarding the divorce except by the sword, and if Iasws were to rule over them, Iasws would refer them in it to the Book of Allahazwj Mighty and Majestic’.[232]

قَالَ وَ حَدَّثَنِي بِهَذَا الْحَدِيثِ الْمِيثَمِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ رِجَالِهِ أَوْهَمَهُ الْمِيثَمِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ).

He (the narrator) said, ‘And it was narrated to me with this Hadeeth by Al-Maysami, from Muhammad Bin Abu Hamza, from one of his men, guessing it was Al-Maysami, from Abu Abdullahasws’.

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ وَلِيتُ النَّاسَ لَأَعْلَمْتُهُمْ كَيْفَ يَنْبَغِي لَهُمْ أَنْ يُطَلِّقُوا ثُمَّ لَمْ أُوتَ بِرَجُلٍ قَدْ خَالَفَ إِلَّا وَ أَوْجَعْتُ ظَهْرَهُ وَ مَنْ طَلَّقَ عَلَى غَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

And from him, from Abdullah Bin Jabala, from Abu Al Magra, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘If Iasws were taken as a Wali (guardian to) the people, Iasws would teach them how it is befitting for them that they should be divorcing. Then they would not come to me with a man who had opposed, except Iasws would inflict pain upon his back; and the one who divorces upon other than the Sunnah, Iasws would return him to the Book of Allahazwj Mighty and Majestic, even if Iasws have to force his nose’.[233]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Umar Bin Ma’mar Bni Ata’ie Bin Washeyka who said,

‘I heard Abu Ja’farasws saying: The people would not be corrected regarding the divorce except by the sword, and if Iasws were to be taken as a Wali (guardian) them, Iasws would return them to the Book of Allahazwj Mighty and Majestic’.[234]

قَالَ أَحْمَدُ وَ ذَكَرَ بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) أَنَّهُ قَالَ لَوْ وَلِيتُ أَمْرَ النَّاسِ لَعَلَّمْتُهُمُ الطَّلَاقَ ثُمَّ لَمْ أُوتَ بِأَحَدٍ خَالَفَ إِلَّا أَوْجَعْتُهُ ضَرْباً .

Ahmad said, and he mentioned one of our companions, from Abu Abdullahasws, and Muhammad Bin Sama’at, from Abu Baseer,

(It has been narrated) from Al-Abd Al-Salihasws (7th Imamasws) having said: ‘If Iasws am entrusted with the affairs of the people, Iasws would teach them the divorce, then they would not come with anyone who opposed, except that Iasws would Obligate the whipping (on him)’.[235]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ لَوْ مَلَكْتُ مِنْ أَمْرِ النَّاسِ شَيْئاً لَأَقَمْتُهُمْ بِالسَّيْفِ وَ السَّوْطِ حَتَّى يُطَلِّقُوا لِلْعِدَّةِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of our companions, from Aban, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘By Allahazwj! If Iasws owned anything from the affairs of the people, Iasws would straighten them by the sword and the whip until they would be divorcing to the waiting period just as Allahazwj Mighty and Majestic has Commanded’.[236]

باب مَنْ طَلَّقَ لِغَيْرِ الْكِتَابِ وَ السُّنَّةِ

Chapter 4 – The one who divorces to other than the Book and the Sunnah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ عَمْرِو بْنِ رِيَاحٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ بَلَغَنِي أَنَّكَ تَقُولُ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ أَنَّكَ لَا تَرَى طَلَاقَهُ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا أَقُولُهُ بَلِ اللَّهُ عَزَّ وَ جَلَّ يَقُولُهُ أَمَا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا شَرّاً مِنْكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ إِلَى آخِرِ الْآيَةِ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, both together from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer, from Amro Bin Riyah,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘It has reached me that youasws said: ‘The one who divorces to other than the Sunnah, youasws do not view his divorce as anything?’ So Abu Ja’farasws said: ‘Iasws am not saying it, but Allahazwj Mighty and Majestic is Saying it. By Allahazwj! If weasws were to issue a Verdict/Fatwas with the inequity weasws would be more evil than you all because Allahazwj Mighty and Majestic is Saying [5:63] Why do not the Rabbis and the Monks prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? – up to the end of the Verse’.[237]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ السُّنَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abdullah Bin Suleyman Al Sayrafi,

(It has been narrated) from Abu Ja’farasws having said: ‘Everything which opposes the Book of Allahazwj Mighty and Majestic is to be returned to the Book of Allahazwj Mighty and Majestic, and the Sunnah’.[238]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حَائِضٌ قَالَ الطَّلَاقُ عَلَى غَيْرِ السُّنَّةِ بَاطِلٌ قُلْتُ فَالرَّجُلُ يُطَلِّقُ ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Muhammad Al Halby who said,

‘I said to Abu Abdullahasws, ‘The man divorces his wife and she is menstruating’. Heasws said : ‘The divorce upon other than the Sunnah is invalid’. I said, ‘So the man divorces three (times) in one sitting?’ Heasws said: ‘He is to be returned to the Sunnah’.[239]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Abdullah Bin Jabala, from Abu Al Magra, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who divorces to other than the Sunnah, should be returned to the Book of Allahazwj Mighty and Majestic, even if his nose it to be forced’.[240]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الطَّلَاقِ إِذَا لَمْ يُطَلِّقْ لِلْعِدَّةِ فَقَالَ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the divorce, when he does not divorce to the waiting period. So heasws said: ‘Return him to the Book of Allahazwj Mighty and Majestic’.[241]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حَائِضٌ فَقَالَ الطَّلَاقُ لِغَيْرِ السُّنَّةِ بَاطِلٌ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Halby, said,

‘I asked Abu Abdullahasws about a man who divorces his wife and she is menstruating’. So heasws said: ‘The divorce to other than the Sunnah is invalid’.[242]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ طَلَّقَ ثَلَاثاً فِي مَجْلِسٍ عَلَى غَيْرِ طُهْرٍ لَمْ يَكُنْ شَيْئاً إِنَّمَا الطَّلَاقُ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَمَنْ خَالَفَ لَمْ يَكُنْ لَهُ طَلَاقٌ وَ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَأَمَرَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَنْ يَنْكِحَهَا وَ لَا يَعْتَدَّ بِالطَّلَاقِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘The one who divorces three (times) in one sitting upon other than purity (menstruation), will not amount to anything. But rather, the divorce is which Allahazwj Mighty and Majestic Commanded has with. So the one who opposed, there would be no divorce for him, and that the son of Umar divorced his wife three (divorces) in one sitting, and she was menstruating. So the Prophetsaww ordered that he should sleep with her and not to exceed with the divorce’. 

قَالَ وَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي طَلَّقْتُ امْرَأَتِي قَالَ أَ لَكَ بَيِّنَةٌ قَالَ لَا فَقَالَ اعْزُبْ.

Heasws said: ‘And a man came over to Amir Al-Momineenasws, so he said, ‘O Amir Al-Momineenasws! I divorced my wife’. Heasws said: ‘Is there any proof (two witnesses) for you?’ He said, ‘No’. So heasws said: ‘Single’.[243]

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ طَلَّقَهَا زَوْجُهَا لِغَيْرِ السُّنَّةِ وَ قُلْنَا إِنَّهُمْ أَهْلُ بَيْتٍ وَ لَمْ يَعْلَمْ بِهِمْ أَحَدٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Ja’far Abu Al Abbas, from Ayoub Bin Nuh, from Safwan, from Yaqoub Bin Shuayb who said, ‘I heard Abu Baseer saying,

‘I asked Abu Ja’farasws about a woman whose husband had divorced her to other than the Sunnah, and we said they are a family, and there is no one who knows them. So heasws said: ‘It is not with anything’.[244]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَسَأَلَ عُمَرُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأَمَرَهُ أَنْ يُرَاجِعَهَا فَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ إِنَّمَا طَلَّقَهَا وَاحِدَةً وَ هِيَ حَائِضٌ فَقَالَ فَلِأَيِّ شَيْ‏ءٍ سَأَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ هُوَ أَمْلَكَ بِرَجْعَتِهَا كَذَبُوا وَ لَكِنَّهُ طَلَّقَهَا ثَلَاثاً فَأَمَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُرَاجِعَهَا ثُمَّ قَالَ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Saeed Al A’raj who said,

‘I heard Abu Abdullahasws saying: ‘Ibn Umar divorced his wife three (times) and she was menstruating. So Umar asked Rasool-Allahsaww, so hesaww ordered him that he should return to her’. So I said, ‘The people are saying that, rather his divorce was one divorce, and she was menstruating’. So heasws said: ‘So for which thing did he ask Rasool-Allahsaww, when he had the control with returning to her? They are lying! But he divorced her three (times), so Rasool-Allahsaww ordered him that he should return to her, then said: ‘If you so desire, so divorce, and if you so desire, so keep’.[245]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ سَمِعَتْ أَنَّ رَجُلًا طَلَّقَهَا وَ جَحَدَ ذَلِكَ أَ تُقِيمُ مَعَهُ قَالَ نَعَمْ فَإِنَّ طَلَاقَهُ بِغَيْرِ شُهُودٍ لَيْسَ بِطَلَاقٍ وَ الطَّلَاقُ لِغَيْرِ الْعِدَّةِ لَيْسَ بِطَلَاقٍ وَ لَا يَحِلُّ لَهُ أَنْ يَفْعَلَ فَيُطَلِّقَهَا بِغَيْرِ شُهُودٍ وَ لِغَيْرِ الْعِدَّةِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having been asked about a woman who heard that a man divorced her, and he denied that. Should she stay with him?’ Heasws said: ‘Yes, for a divorce without witnesses is not a divorce, and the divorce to other than the waiting period is not a divorce, it is not Permissible for him that he should do so by divorcing her without witnesses and to other than the waiting period which Allahazwj Mighty and Majestic has Commanded with’.[246]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدٍ وَ فُضَيْلٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا طَلَّقَ الرَّجُلُ فِي دَمِ النِّفَاسِ أَوْ طَلَّقَهَا بَعْدَ مَا يَمَسُّهَا فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ وَ إِنْ طَلَّقَهَا فِي اسْتِقْبَالِ عِدَّتِهَا طَاهِراً مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Zurara, and Muhammad Bin Muslim, and Bukeyr Bin Ayn, and Bureyd, and Fuzayl, and Ismail Al Azraq, and Ma’mar Bin Yahya,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both of them having said: ‘When the man divorces during blood of the childbirth, or divorces her after having touched her, so his divorcing her is not with a (valid) divorce, and if he divorces her during the commencement of her waiting period, (when she is) clean from other than copulation, and two just witnesses did not witness upon that, so his divorcing her is not a (valid) divorce’.[247]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا مِنْ يَوْمِهِ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ آخَرَ قَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who divorced his wife during (her being) clean without copulating with her. Then he returned to her from that day. Then divorced her, manifesting from it with three divorces during one purity’. So heasws said: ‘Opposite to the Sunnah’. I said, ‘So is it not befitting for him when he returns to her that he should divorce her except during another purity?’ Heasws said: ‘Yes’. I said, ‘Until he sleeps with her?’ Heasws said: ‘Yes’.[248]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ بِغَيْرِ شُهُودٍ فَلَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who divorces without witnesses, so it is not with anything’.[249]

سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَدِمَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) بِالْكُوفَةِ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي بَعْدَ مَا طَهُرَتْ مِنْ مَحِيضِهَا قَبْلَ أَنْ أُجَامِعَهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَشْهَدْتَ رَجُلَيْنِ ذَوَيْ عَدْلٍ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَا فَقَالَ اذْهَبْ فَإِنَّ طَلَاقَكَ لَيْسَ بِشَيْ‏ءٍ .

Sahl, from Ahmad Bin Muhammad, from Muhammad Bin Sama’at, from Umar Bin Yazeed, from Muhammad Bin Muslim who said,

‘A man came over to Amir Al-Momineenasws at Al-Kufa, so he said, ‘I divorced my wife after she was clean from her menstruation, before I slept with her’. So Amir Al-Momineenasws said: ‘Did you get two just witnesses just as Allahazwj Mighty and Majestic had Commanded?’ So he said, ‘No’. So heasws said: ‘Go, for your divorce is not with anything’.[250]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَلَيْسَ بِشَيْ‏ءٍ وَ قَدْ رَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَاقَ عَبْدِ اللَّهِ بْنِ عُمَرَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَأَبْطَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ الطَّلَاقَ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from al Halby,

(It has been narrated) from Abu Abdullahasws having said; ‘The one who divorces his wife three (times) in one sitting, and she is menstruating, so it is invalid, and Rasool-Allahsaww had rejected a divorce of Abdullah Bin Umar when he divorced his wife three (times) and she was menstruating. So Rasool-Allahsaww invalidated that divorce’.

وَ قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ رَدٌّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ لَا طَلَاقَ إِلَّا فِي عِدَّةٍ .

And heasws said: ‘Everything which opposes the Book of Allahazwj Mighty and Majestic, so it is returned to the Book of Allahazwj Mighty and Majestic’. And heasws said: ‘There is no divorce except in a waiting period’.[251]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَأَلْتُ عَمْرَو بْنَ عُبَيْدٍ عَنْ طَلَاقِ ابْنِ عُمَرَ فَقَالَ طَلَّقَهَا وَ هِيَ طَامِثٌ وَاحِدَةً قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ فَلَا قُلْتُمْ لَهُ إِذَا طَلَّقَهَا وَاحِدَةً وَ هِيَ طَامِثاً كَانَتْ أَوْ غَيْرَ طَامِثٍ فَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَالَ قَدْ قُلْتُ لَهُ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ بَلْ طَلَّقَهَا ثَلَاثاً فَرَدَّهَا النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ أَمْسِكْ أَوْ طَلِّقْ عَلَى السُّنَّةِ إِنْ أَرَدْتَ أَنْ تُطَلِّقَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Ali Bin Al Noman, from Saeed Al A’araj who said,

‘I said to Abu Abdullahasws, ‘I asked Amro Bin Ubeyd about divorce of Ibn Umar, so he said, ‘He divorced her and she was with one menstruation’. Abu Abdullahasws said: ‘So did you not say to him, ‘When he divorced her and she was with a menstruation, or she was without a menstruation, so he had control with returning to her?’ He said, ‘I had said that to him’. So Abu Abdullahasws said: ‘He has lied against him, may Allahazwj Curse him. But he divorced her three (times), so the Prophetsaww rejected it, so hesaww said: ‘Keep or divorce upon the Sunnah, if you intend to divorce’.[252]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ لِغَيْرِ الْعِدَّةِ فَلَيْسَ بِطَلَاقٍ أَنْ يُطَلِّقَهَا وَ هِيَ حَائِضٌ أَوْ فِي دَمِ نِفَاسِهَا أَوْ بَعْدَ مَا يَغْشَاهَا قَبْلَ أَنْ تَحِيضَ فَلَيْسَ طَلَاقُهَا بِطَلَاقٍ فَإِنْ طَلَّقَهَا لِلْعِدَّةِ أَكْثَرَ مِنْ وَاحِدَةٍ فَلَيْسَ الْفَضْلُ عَلَى الْوَاحِدَةِ بِطَلَاقٍ وَ إِنْ طَلَّقَهَا لِلْعِدَّةِ بِغَيْرِ شَاهِدَيْ عَدْلٍ فَلَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا تَجُوزُ فِيهِ شَهَادَةُ النِّسَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bukeyr, and someone else,

(It has been narrated) from Abu Ja’farasws having said: ‘Every divorce without a waiting period, is not with a (valid) divorce, if he divorces her and she is menstruating, or in blood of childbirth, or after he had overwhelmed (copulated) with her before she menstruated, so his divorce is not a (valid) divorce. So if he were to divorce her to the waiting period more than once, so there is no preference (of the second one) over the one with a divorce; and if he divorces her to the waiting period without two just witnesses, so his divorce is not with a (valid) divorce, nor is there allowed with regards to it, the testimony of the women’.[253]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنْتُ عِنْدَهُ إِذْ مَرَّ بِهِ نَافِعٌ مَوْلَى ابْنِ عُمَرَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْتَ الَّذِي تَزْعُمُ أَنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَاحِدَةً وَ هِيَ حَائِضٌ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُمَرَ أَنْ يَأْمُرَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ فَقَالَ لَهُ كَذَبْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَى ابْنِ عُمَرَ أَنَا سَمِعْتُ ابْنَ عُمَرَ يَقُولُ طَلَّقْتُهَا عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثاً فَرَدَّهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيَّ وَ أَمْسَكْتُهَا بَعْدَ الطَّلَاقِ فَاتَّقِ اللَّهَ يَا نَافِعُ وَ لَا تَرْوِ عَلَى ابْنِ عُمَرَ الْبَاطِلَ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I was in hisasws presence when Nafau, a slave of Ibn Umar passed by. So (I recalled) Abu Ja’farasws said to him: ‘Are you the one who is alleging that Ibn Umar divorced his wife once and she was menstruating, so Rasool-Allahsaww ordered Umar that he should instruct him to return to her?’ He said, ‘Yes’. So heasws said to him: ‘You lie, by the Oneazwj there is not God except for Himazwj, upon Ibn Umar. Iasws heard Ibn Umar saying: ‘I divorced her in the era of Rasool-Allahsaww three (times), so Rasool-Allahsaww rejected it upon me, and I kept her after the divorce. Therefore, fear Allahazwj, O Nafau, and do not report falsehood upon Ibn Umar!’[254]

باب أَنَّ الطَّلَاقَ لَا يَقَعُ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ

Chapter 5 – The divorce does not occur except for the one who intended the divorce

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no divorce except when what is intended by it is the divorce’.[255]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا قَالَا لَا طَلَاقَ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Al Yas’a, from Abu Abdullahasws, and from Abdul Wahid Bin Al Mukhtar,

(It has been narrated) from Abu Ja’farasws, both of themasws having said: ‘There is no divorce except for the one who intended the divorce’.[256]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ وَ لَمْ يَنْوِ الطَّلَاقَ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Bukeyr, from Zurara, from Al Yas’a who said,

‘I heard Abu Ja’farasws saying: ‘There is no divorce except upon the Sunnah, and there is no divorce upon the Sunnah except upon purity from without copulation, and there is no divorce upon Sunnah, and upon purity without copulation except with proof (two witnesses); and if a man were to divorce upon Sunnah, and upon purity from without copulation, and does not have it witnessed, his divorce would not happen to be a divorce; and if a man were to divorce upon Sunnah, and upon purity from without copulation, and have it witnessed, and did not intend the divorce, his divorce would not happen to be a divorce’.[257]

باب أَنَّهُ لَا طَلَاقَ قَبْلَ النِّكَاحِ

Chapter 6 – There is no divorce before the copulation

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ سُلَيْمَانَ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ فَسَأَلْتُ عَنْهُ فَأُخْبِرْتُ بِاسْمِهِ فَقُمْتُ إِلَيْهِ أَنَا وَ غَيْرِي فَاكْتَنَفْنَاهُ فَسَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ مَا تَرَى فِي رَجُلٍ سَمَّى امْرَأَةً بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا هِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Yunus, from Hamza Bin Humran, from Abdullah Bin Suleyman, from his father Suleyman who said,

‘I was in the Masjid, so Aliasws Bin Al-Husaynasws entered, and I was not sure of it. So I asked about himasws, so I was informed with hisasws name. So I and others arose to go to himasws. So we encircled himasws and greeted himasws. So a man said to himasws, ‘May Allahazwj Keep youasws well! What is yourasws view regarding a man who names a woman exactly and says on the day he marries her that she is divorced three (times), then changes his mind and marries her. Is that correct for him?’ So heasws said: ‘But rather, the divorce is after the marriage’.[258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ يَوْمَ أَتَزَوَّجُ فُلَانَةَ فَهِيَ طَالِقٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ إِنَّهُ لَا يَكُونُ طَلَاقٌ حَتَّى يَمْلِكَ عُقْدَةَ النِّكَاحِ .

A number of our companions, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, form his father, from Usman Bin Isa, from sama’at who said,

‘I asked himasws about the man saying on a day, ‘I shall marry so and so woman, so she is divorced’. So heasws said: ‘It is nothing. It does not happen to be a divorce until he has contracted the marriage’.[259]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الَّذِينَ مِنْ قَبْلِنَا يَقُولُونَ لَا عَتَاقَ وَ لَا طَلَاقَ إِلَّا بَعْدَ مَا يَمْلِكُ الرَّجُلُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Shuayb Bin Yaqoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The onesasws before usasws were saying: ‘There is neither emancipation nor a divorce except after what the man owns’.[260]

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ فَقُلْتُ لِرَجُلٍ قَرِيبِ الْمَجْلِسِ مِنِّي مَنْ هَذَا الشَّيْخُ فَقَالَ مَا لَكَ لَمْ تَسْأَلْنِي عَنْ أَحَدٍ دَخَلَ الْمَسْجِدَ غَيْرِ هَذَا الشَّيْخِ قَالَ فَقُلْتُ لَهُ لَمْ أَرَ أَحَداً دَخَلَ الْمَسْجِدَ أَحْسَنَ هَيْئَةً فِي عَيْنِي مِنْ هَذَا الشَّيْخِ فَلِذَلِكَ سَأَلْتُكَ عَنْهُ قَالَ فَإِنَّهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام )

Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Hareyz, from Hamza Bin Humran, from Abdullah Bin Suleyman, form his father who said,

‘I was in the Masjid, so Aliasws Bin Al-Husaynasws entered, and I was not sure of it, and upon him was a black turban, and both its ends (of the turban) were between hisasws shoulders (one at the front and one at the back). So I said to a man sitting near me, ‘Who is this Sheykh?’ So he said, ‘What is the matter with you. You did not ask men about anyone who entered the Masjid apart from this Sheykh?’ I said to him, ‘I did not see anyone enter the Masjid to have better appearance in my eyes than this Sheykh, thus it is due to that, I ask about him’. He said, ‘So he is Aliasws Bin Al-Husaynasws’.

قَالَ فَقُمْتُ وَ قَامَ الرَّجُلُ وَ غَيْرُهُ فَاكْتَنَفْنَاهُ وَ سَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ الرَّجُلُ مَا تَرَى أَصْلَحَكَ اللَّهُ فِي رَجُلٍ سَمَّى امْرَأَتَهُ بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا فَهِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ

He (the narrator) said, ‘So I arose, and the man and others arose. So we encircled himasws and we greeted himasws. So the man said to himasws, ‘What is your view, may Allahazwj Keep youasws well, regarding a man who mentions his wife exactly and said on the day he marries her, so she is divorced three (times). Then changes his mind and marries her, is that correct for him?’ So heasws said: ‘But rather, the divorce is after the marriage’.

قَالَ عَبْدُ اللَّهِ فَدَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَحَدَّثَهُ أَبِي بِهَذَا الْحَدِيثِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْتَ تَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) بِهَذَا الْحَدِيثِ قَالَ نَعَمْ .

Abdullah (son of the narrator) said, ‘So I and my father went over to Abu Abdullahasws Ja’far Bin Muhammadasws. So my father narrated to himasws with this Hadeeth. So Abu Abdullahasws said to him: ‘You are a witness upon Aliasws Bin Al-Husaynasws with this Hadeeth?’ He said, ‘Yes’.[261]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ وَ إِنِ اشْتَرَيْتُ فُلَاناً فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ لِلْمَسَاكِينِ فَقَالَ لَيْسَ بِشَيْ‏ءٍ لَا يُطَلِّقُ إِلَّا مَا يَمْلِكُ وَ لَا يَتَصَدَّقُ إِلَّا بِمَا يَمْلِكُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) Abu Ja’farasws, said, ‘I asked himasws about a man who said, ‘I shall marry so and so woman, so she is divorced, and I shall buy so and so (slave) so he is free, and if I were to buy this cloth, so it is for the poor’. So heasws said: ‘It is not with anything. There is neither a divorce except what he owns, not a charity except with what he owns’.[262]

باب الرَّجُلِ يَكْتُبُ بِطَلَاقِ امْرَأَتِهِ

Chapter 7 – The man writes with a divorce to his wife

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِرَجُلٍ اكْتُبْ يَا فُلَانُ إِلَى امْرَأَتِي بِطَلَاقِهَا أَوِ اكْتُبْ إِلَى عَبْدِي بِعِتْقِهِ يَكُونُ ذَلِكَ طَلَاقاً أَوْ عِتْقاً فَقَالَ لَا يَكُونُ طَلَاقاً وَ لَا عِتْقاً حَتَّى يَنْطِقَ بِهِ لِسَانُهُ أَوْ يَخُطَّهُ بِيَدِهِ وَ هُوَ يُرِيدُ الطَّلَاقَ أَوِ الْعِتْقَ وَ يَكُونَ ذَلِكَ مِنْهُ بِالْأَهِلَّةِ وَ الشُّهُودِ وَ يَكُونَ غَائِباً عَنْ أَهْلِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly who said,

‘I asked Abu Ja’farasws about a man who says to a man, ‘Write, O so and so, to my wife, in regard to her divorce’, or ‘Write to my slave with his emancipation (libration)’. Does that happen to be a divorce or an emancipation?’ So heasws said: ‘Neither does a divorce happen nor an emancipation until it is spoken with by his tongue, or he writes it by his own handwriting, and he intends the divorce or the emancipation, and that happens from him with (counting the) the new moons, and the witnesses, and he happens to be absent from his wife’.[263]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ كَتَبَ بِطَلَاقِ امْرَأَتِهِ أَوْ بِعِتْقِ غُلَامِهِ ثُمَّ بَدَا لَهُ فَمَحَاهُ قَالَ لَيْسَ ذَلِكَ بِطَلَاقٍ وَ لَا عَتَاقٍ حَتَّى يَتَكَلَّمَ بِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, or Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,

‘I said to Abu Ja’farasws, ‘A man wrote with a divorce to his wife, or with an emancipation (liberation) of his clave. Then he changed his mind for it, so he deleted it’. Heasws said: ‘That is not with a divorce nor an emancipation, until he speaks with it’.[264]

باب تَفْسِيرِ طَلَاقِ السُّنَّةِ وَ الْعِدَّةِ وَ مَا يُوجِبُ الطَّلَاقَ

Chapter 8 – Interpretation of the divorce of the Sunnah, and the waiting period, and what Obligates the divorce

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ يُطَلِّقُهَا تَطْلِيقَةً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ نَكَحَتْهُ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ تَمْضِيَ أَقْرَاؤُهَا فَتَكُونُ عِنْدَهُ عَلَى التَّطْلِيقَةِ الْمَاضِيَةِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ja’far Abu Al Abbas Al Razaz, from Ayoub Bin Nuh, and Ali Bin Ibrahim, from his father, both together, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Divorce of the Sunnah is (where) he divorces her with a (valid) divorce, meaning upon the purity from without copulation, with a testimony of two witnesses. Then he leaves her until she completes her menstruation. So when her menstruation is gone, so she is irrevocably divorced from him, and he would be an proposer from the proposers if he so desires to marry her (again); and if he intends to return to her, he should keep a witness upon returning to her before her menstruation passes, so he would be upon the past divorce’.

قَالَ وَ قَالَ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ التَّطْلِيقَةُ الثَّانِيَةُ التَّسْرِيحُ بِإِحْسَانٍ .

He (the narrator) said, ‘And Abu Baseer, from Abu Abdullahasws (having said): ‘These are the Words of Allahazwj Mighty and Majestic [2:229] Divorce (is only Permissible) twice, then keep (them) in good fellowship or let (them) go with kindness. (In) the second divorce is the letting go with kindness’.[265]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ كُلُّ طَلَاقٍ لَا يَكُونُ عَلَى السُّنَّةِ أَوْ طَلَاقٍ عَلَى الْعِدَّةِ فَلَيْسَ بِشَيْ‏ءٍ

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahboub, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Every divorce which does not take place upon the Sunnah, or a divorce upon the waiting period, so it is nothing’.

قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فَسِّرْ لِي طَلَاقَ السُّنَّةِ وَ طَلَاقَ الْعِدَّةِ فَقَالَ أَمَّا طَلَاقُ السُّنَّةِ فَإِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَلْيَنْتَظِرْ بِهَا حَتَّى تَطْمَثَ وَ تَطْهُرَ فَإِذَا خَرَجَتْ مِنْ طَمْثِهَا طَلَّقَهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَلَى ذَلِكَ ثُمَّ يَدَعُهَا حَتَّى تَطْمَثَ طَمْثَتَيْنِ فَتَنْقَضِيَ عِدَّتُهَا بِثَلَاثِ حِيَضٍ وَ قَدْ بَانَتْ مِنْهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَتَزَوَّجْهُ وَ عَلَيْهِ نَفَقَتُهَا وَ السُّكْنَى مَا دَامَتْ فِي عِدَّتِهَا وَ هُمَا يَتَوَارَثَانِ حَتَّى تَنْقَضِيَ الْعِدَّةُ

Zurara narrates, I said to Abu Ja’farasws, ‘Explain for me a divorce of the Sunnah, and a divorce of the waiting period’. So heasws said: ‘As for a divorce of the Sunnah, so when the man intends to divorce his wife, so let him wait with her until she menstruates and is pure. So when she comes out from her menstruation, he divorces her with a divorce from without copulation, and he have it witnessed by two witnesses upon that. Then he leaves until she menstruates with two menstruations. Thus, she fulfills her waiting period by three menstruations, and she would be irrevocably divorced from him, and he would happen to be a proposer from the proposers, if he so desires to marry her. And if he desires not to marry her, and upon him is her expenses and her dwelling for as long as she is in her waiting period; and they would both be inheriting (each other) until she fulfills the waiting period’.

قَالَ وَ أَمَّا طَلَاقُ الْعِدَّةِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ فَإِذَا أَرَادَ الرَّجُلُ مِنْكُمْ أَنْ يُطَلِّقَ امْرَأَتَهُ طَلَاقَ الْعِدَّةِ فَلْيَنْتَظِرْ بِهَا حَتَّى تَحِيضَ وَ تَخْرُجَ مِنْ حَيْضِهَا ثُمَّ يُطَلِّقُهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ وَ يُرَاجِعُهَا مِنْ يَوْمِهِ ذَلِكَ إِنْ أَحَبَّ أَوْ بَعْدَ ذَلِكَ بِأَيَّامٍ أَوْ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ يَكُونُ مَعَهَا حَتَّى تَحِيضَ فَإِذَا حَاضَتْ وَ خَرَجَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً أُخْرَى مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ ثُمَّ يُرَاجِعُهَا أَيْضاً مَتَى شَاءَ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ تَكُونُ مَعَهُ إِلَى أَنْ تَحِيضَ الْحَيْضَةَ الثَّالِثَةَ فَإِذَا خَرَجَتْ مِنْ حَيْضَتِهَا الثَّالِثَةِ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ بِغَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ

Heasws said: ‘And as for a divorce of the waiting period which Allahazwj Mighty and Majestic Speaks of [65:1] When you divorce women, divorce them for their prescribed time, and calculate the number of the days prescribed. So when the man from you intends to divorce his wife by a divorce of the waiting period, so let him wait with her until she menstruates, and comes out from her menstruation. Then he divorces her with a divorce without copulation, and have it witnessed by two just witnesses, and he can return to her from that day of his if he so likes, or after that by (some) days, or before she menstruates, and he should have it witnessed upon his returning to her, and copulate with her, and be with her until she menstruates. So when she menstruates and comes out from her menstruation, divorces her with another divorce from without copulation, and have it witnessed upon that. Then he returns to her again whenever he so desires to before she menstruates, and have it witnessed upon his returning to her; and he copulates with her and happens to be with her up to her menstruating with the third menstruation. So when she comes out from her third menstruation, divorces her with the third divorce without copulation, and have it witnessed upon that.

فَإِذَا فَعَلَ ذَلِكَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قِيلَ لَهُ فَإِنْ كَانَتْ مِمَّنْ لَا تَحِيضُ فَقَالَ مِثْلُ هَذِهِ تُطَلَّقُ طَلَاقَ السُّنَّةِ .

So when he does that, so she is irrevocably divorced from him, and she is not Permissible unto him until she marries another husband’. It was said to himasws, ‘Supposing she is from the ones who does not menstruate?’ So heasws said: ‘For the likes of these is a divorce of the Sunnah’.[266]

ابْنُ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ أُحِبُّ لِلرَّجُلِ الْفَقِيهِ إِذَا أَرَادَ أَنْ يُطَلِّقَ امْرَأَتَهُ أَنْ يُطَلِّقَهَا طَلَاقَ السُّنَّةِ

Ibn Mahboub, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘Iasws would love it for the understanding man when he intends to divorce his wife that he should divorce her with a divorce of the Sunnah’.

قَالَ ثُمَّ قَالَ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً يَعْنِي بَعْدَ الطَّلَاقِ وَ انْقِضَاءِ الْعِدَّةِ التَّزْوِيجَ لَهُمَا مِنْ قَبْلِ أَنْ تَزَوَّجَ زَوْجاً غَيْرَهُ

He (the narrator) said, ‘Then heasws said: ‘And it is that which Allahazwj Mighty and Majestic Says [65:1] Perhaps Allah may, after that, bring about a matter – Meaning, after the divorce and the fulfilling of the waiting period, the marriage of them both from before she marries another husband’.

قَالَ وَ مَا أَعْدَلَهُ وَ أَوْسَعَهُ لَهُمَا جَمِيعاً أَنْ يُطَلِّقَهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ تَطْلِيقَةً بِشُهُودٍ ثُمَّ يَدَعَهَا حَتَّى يَخْلُوَ أَجَلُهَا ثَلَاثَةَ أَشْهُرٍ أَوْ ثَلَاثَةَ قُرُوءٍ ثُمَّ يَكُونَ خَاطِباً مِنَ الْخُطَّابِ .

Heasws said: ‘How much justice there is, and leeway for both of them together, that he divorces her upon purity from without copulation with a divorce by witnesses, then leaves her until her term is free with three months, or three menstruations, then he happens to be a proposer from the proposers’.[267]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ أَوْ غَيْرِهِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ قَالَ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَدَعُهَا إِنْ كَانَ قَدْ دَخَلَ بِهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا طَهُرَتْ طَلَّقَهَا وَاحِدَةً بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ تَزَوَّجَهَا بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ عَلَى اثْنَتَيْنِ بَاقِيَتَيْنِ وَ قَدْ مَضَتِ الْوَاحِدَةُ

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, or someone else, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about divorce of the Sunnah. Heasws said: ‘Divorce of the Sunnah is when the man intends to divorce his wife, he leaves her if he had copulated with her, until she menstruates, then is pure. So when she is pure, he divorces her once with the witnesses of two witnesses. Then he leaves her until she waits for three menstruation. So when she fulfills three menstruations, so she is irrevocably divorced from him, once, and her husband is (now) a proposer from the proposers, if she so desires to, she marries him, and if she so desires to, does not do it. So if he marries her with a new dowry, so she would be in his presence upon the two remaining (divorces), and the one would have passed’.

فَإِنْ هُوَ طَلَّقَهَا وَاحِدَةً أُخْرَى عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ تَرَكَهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا مِنْ قَبْلِ أَنْ يُرَاجِعَهَا فَقَدْ بَانَتْ مِنْهُ بِاثْنَتَيْنِ وَ مَلَكَتْ أَمْرَهَا وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ هُوَ تَزَوَّجَهَا تَزْوِيجاً جَدِيداً بِمَهْرٍ جَدِيدٍ كَانَتْ مَعَهُ بِوَاحِدَةٍ بَاقِيَةٍ وَ قَدْ مَضَتِ اثْنَتَانِ

So if he were to divorce her with another one upon purity from without copulation, with a testimony of two witnesses, then leaves her until she fulfills her menstruation. So when she fulfils her menstruation from before he returns to her, so she is irrevocably divorced from him with the two (divorces) and is in control of her affairs, and she is free to re-marry, and her (ex) husband would be a proposer from the proposers if she so desires to, she marries him, and if she so desires to, does not do it. So if he were to marry her with a new marriages, with a new dowry, she would be with him with one (divorce) remaining, and two would have passed.

فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ تَرَكَهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى طَلَاقِهَا تَطْلِيقَةً وَاحِدَةً ثُمَّ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

So if he intends to divorce her with a divorce, there is no Permissibility for him until she marries another husband, who leave her until when she menstruates, and is pure, have it witnessed upon her divorce with one divorce, then she is not Permissible for him until she marries another husband.

وَ أَمَّا طَلَاقُ الرَّجْعَةِ فَأَنْ يَدَعَهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقَهَا بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يُرَاجِعَهَا وَ يُوَاقِعَهَا ثُمَّ يَنْتَظِرَ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى تَطْلِيقَةٍ أُخْرَى ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى التَّطْلِيقَةِ الثَّالِثَةِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا أَنْ تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ مِنْ يَوْمَ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ

And as for a divorce of the reversion, so he leaves her until she menstruates and is pure, then he divorces her with a testimony of two witnesses. Then he returns to her, and copulates with her. Then he waits with her for the purity. So when she has menstruated and is pure, witnesses it with two witnesses upon his another divorce. Then he returns to her and copulates with her, then waits with her for the purity. So when she has menstruated and is pure, has it witnessed by two witnesses upon the third divorce. Then she would not be Permissible for him, ever, until she marries another husband, and it is upon her that she waits for three menstruations from the day she is divorced with her third divorce.

فَإِنْ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ انْتَظَرَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُرَاجِعَهَا لَمْ يَكُنْ طَلَاقُهُ الثَّانِيَةُ طَلَاقاً لِأَنَّهُ طَلَّقَ طَالِقاً لِأَنَّهُ إِذَا كَانَتِ الْمَرْأَةُ مُطَلَّقَةً مِنْ زَوْجِهَا كَانَتْ خَارِجَةً مِنْ مِلْكِهِ حَتَّى يُرَاجِعَهَا فَإِذَا رَاجَعَهَا صَارَتْ فِي مِلْكِهِ مَا لَمْ يُطَلِّقِ التَّطْلِيقَةَ الثَّالِثَةَ فَإِذَا طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَقَدْ خَرَجَ مِلْكُ الرَّجْعَةِ مِنْ يَدِهِ فَإِنْ طَلَّقَهَا عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ انْتَظَرَ بِهَا الطُّهْرَ مِنْ غَيْرِ مُوَاقَعَةٍ فَحَاضَتْ وَ طَهُرَتْ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُدَنِّسَهَا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ لَمْ يَكُنْ طَلَاقُهُ لَهَا طَلَاقاً لِأَنَّهُ طَلَّقَهَا التَّطْلِيقَةَ الثَّانِيَةَ فِي طُهْرِ الْأُولَى وَ لَا يُنْقَضُ الطُّهْرُ إِلَّا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ

Then her divorce is once, upon purity, with witnesses. Then she would be awaited with until she menstruates and is pure. Then he divorces her before he returns to her, the second divorce would not take place because he would be divorcing a divorced woman, because when the woman was divorced from her husband, she would have come out from his ownership until he returns to her. So when he returns to her, she comes to be in his ownership for as long as he does not divorce her with the third divorce.

So when he divorces her with the third divorce, so she would have come out from the bounds of the return from his hands. So if he divorces her upon purity with witnesses, then returns to her, and waits with her for the purity from without copulation, so she menstruates and is pure, then he divorces her before he violates by copulating with her after the return, his divorcing her would not happen to be a divorce because he would have divorced her with the second divorce in the first purity, and the purity is not passed except by copulation after the reversion.

وَ كَذَلِكَ لَا تَكُونُ التَّطْلِيقَةُ الثَّالِثَةُ إِلَّا بِمُرَاجَعَةٍ وَ مُوَاقَعَةٍ بَعْدَ الْمُرَاجَعَةِ ثُمَّ حَيْضٍ وَ طُهْرٍ بَعْدَ الْحَيْضِ ثُمَّ طَلَاقٍ بِشُهُودٍ حَتَّى يَكُونَ لِكُلِّ تَطْلِيقَةٍ طُهْرٌ مِنْ تَدْنِيسِ الْمُوَاقَعَةِ بِشُهُودٍ .

And similar to that, the third divorce does not happen except by the reversion and copulation after the reversion, then she menstruates and is pure after the menstruation, then there is a divorce with witnesses, until there happens for each divorce, a purity from the violation of the copulation, by witnesses’.[268]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ جَمِيعاً عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ كَيْفَ يُطَلِّقُ الرَّجُلُ امْرَأَتَهُ فَقَالَ يُطَلِّقُهَا فِي طُهْرٍ قَبْلَ عِدَّتِهَا مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ فَإِنْ طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ إِنْ رَاجَعَهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ مَاضِيَةٍ وَ بَقِيَ تَطْلِيقَتَانِ

Abu Ali Al Ashary, from Muhammad Bni Abdul Jabbar, from Safwan Bin Yahya, and a number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Biin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, both together from Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about divorce, how should the man divorce his wife. So heasws said: ‘He should divorce her during purity, before her waiting period from without copulation, with witnesses. So if he divorces her once, then leaves her until she is free from her term, so she is irrevocably divorced from him, and he would be a proposer from the proposers. And if he reverts to her, so she would be with him upon a previous divorce, and there would remain two divorces.

فَإِنْ طَلَّقَهَا الثَّانِيَةَ وَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ إِنْ هُوَ أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ مَاضِيَتَيْنِ وَ بَقِيَتْ وَاحِدَةٌ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

So if he were to divorce her for the second (divorce), and leaves her until she is free from her term, so she would be irrevocably divorced from him, and if he has taken witnesses upon returning to her before she is free from her term, so she would be with him upon two previous divorces, and there would remain one (divorce). So if he were to divorce her for the third (divorce) so she would be irrevocably divorced from him, and she would not be Permissible for him until she marries another husband, and she would inherit him and he would inherit her for as long as there is (the right of) reversion for him to her, from the two former divorces’.[269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَهَادَةِ عَدْلَيْنِ فَقَالَ لَيْسَ هَذَا بِطَلَاقٍ فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ طَلَاقُ السُّنَّةِ فَقَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassanasws about a man who divorced his wife after having copulated with her, with two just witnesses. So heasws said: ‘This is not with a (valid) divorce’. So I said, ‘May I be sacrificed for youasws! How is the divorce of the Sunnah?’ So heasws said: ‘He divorces her when she is pure from her menstruation, before he copulates with her, with two just witnesses, just as Allahazwj Mighty and Majestic has Said in Hisazwj Book. So if he were to oppose that, he has to be returned to the Book of Allahazwj Mighty and Majestic’.

فَقُلْتُ لَهُ فَإِنْ طَلَّقَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدٍ وَ امْرَأَتَيْنِ فَقَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ وَ قَدْ تَجُوزُ شَهَادَتُهُنَّ مَعَ غَيْرِهِنَّ فِي الدَّمِ إِذَا حَضَرَتْهُ فَقُلْتُ فَإِنْ أَشْهَدَ رَجُلَيْنِ نَاصِبِيَّيْنِ عَلَى الطَّلَاقِ أَ يَكُونُ طَلَاقاً فَقَالَ مَنْ وُلِدَ عَلَى الْفِطْرَةِ أُجِيزَتْ شَهَادَتُهُ عَلَى الطَّلَاقِ بَعْدَ أَنْ تَعْرِفَ مِنْهُ خَيْراً .

So I said to himasws, ‘Suppose if he divorces her upon purity from without copulation, with one (male) witness and two women?’ So heasws said: ‘It is not allowed, the testimony of the women in the (matter of) divorce, and their testimony has been allowed along with another, in the (matter of) the blood, when she is present’. So I said, ‘Supposing two men, Hostile ones (Nasibis) were to witness upon the divorce, would that divorce take place?’ So heasws said: ‘The one who is born upon the nature, his testimony is allowed upon the divorce after you recognise the goodness from him’.[270]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ الطَّلَاقَ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فِي كِتَابِهِ وَ الَّذِي سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُخَلِّيَ الرَّجُلُ عَنِ الْمَرْأَةِ فَإِذَا حَاضَتْ وَ طَهُرَتْ مِنْ مَحِيضِهَا أَشْهَدَ رَجُلَيْنِ عَدْلَيْنِ عَلَى تَطْلِيقَةٍ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ ثَلَاثَةُ قُرُوءٍ وَ كُلُّ طَلَاقٍ مَا خَلَا هَذَا فَبَاطِلٌ لَيْسَ بِطَلَاقٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ibn Bukeyr, and someone else,

(It has been narrated) from Abu Abu Ja’farasws having said: ‘The divorce which Allahazwj Mighty and Majestic Commanded with in Hisazwj Book, and which is a Sunnah of Rasool-Allahsaww is that the man isolates from the wife. So when she menstruates and is pure from her menstruation, two just men bear witness upon a divorce, and she is pure from without copulation, and he is more rightful with reverting back to her, for as long as she has not fulfilled three menstruations; and every divorce apart from this, so it is invalid, it is not a divorce’.[271]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ إِذَا طَهُرَتِ الْمَرْأَةُ فَلْيُطَلِّقْهَا وَاحِدَةً مَكَانَهَا مِنْ غَيْرِ جِمَاعٍ يُشْهِدُ عَلَى طَلَاقِهَا فَإِذَا أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى الْمُرَاجَعَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Zurara,

Abu Ja’farasws has said: ‘A divorce of the Sunnah is when the woman is pure, so he divorces her in one place, from without copulation, keeping witnesses upon her divorce. So when he intends to revert to her, he should keep witnesses upon the return’.[272]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَرَادَ الرَّجُلُ الطَّلَاقَ طَلَّقَهَا فِي قُبُلِ عِدَّتِهَا بِغَيْرِ جِمَاعٍ فَإِنَّهُ إِذَا طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا إِنْ شَاءَ أَنْ يَخْطُبَ مَعَ الْخُطَّابِ فَعَلَ فَإِنْ رَاجَعَهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا أَوْ بَعْدَهُ كَانَتْ عِنْدَهُ عَلَى تَطْلِيقَةٍ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When the man intends the divorce, he divorces her before her waiting period, without copulation. So if he divorces her once, then leaves her until she is free from her term, if he so desires to he can propose with the proposers, he can do so. So if he reverts to her before she is free from her term, or after it, she would be with him upon a (previous) divorce.

فَإِنْ طَلَّقَهَا الثَّانِيَةَ أَيْضاً فَشَاءَ أَنْ يَخْطُبَهَا مَعَ الْخُطَّابِ إِنْ كَانَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَإِنْ شَاءَ رَاجَعَهَا قَبْلَ أَنْ يَنْقَضِيَ أَجَلُهَا فَإِنْ فَعَلَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَلَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَتْ فِي الدَّمِ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

So if he divorces her for the second (divorce) as well, so if he so desires he can propose to her along with the (other proposers), if he had left her until she was free from her term, so if he so desires to he can revert to her before she has fulfilled her term. So if he does so, so she would be with him upon two (previous) divorces. So if he divorces her for the third (divorce), so she would not be Permissible for him until she marries another husband, and she would inherit from him and he would inherit her for as long as she was in the blood from the two former divorces’.[273]

باب مَا يَجِبُ أَنْ يَقُولَ مَنْ أَرَادَ أَنْ يُطَلِّقَ

Chapter 9 – What is Obligated in saying for the one who intends to divorce

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ أَوْ بَائِنَةٌ أَوْ بَتَّةٌ أَوْ بَرِيئَةٌ أَوْ خَلِيَّةٌ قَالَ هَذَا كُلُّهُ لَيْسَ بِشَيْ‏ءٍ إِنَّمَا الطَّلَاقُ أَنْ يَقُولَ لَهَا فِي قُبُلِ الْعِدَّةِ بَعْدَ مَا تَطْهُرُ مِنْ مَحِيضِهَا قَبْلَ أَنْ يُجَامِعَهَا أَنْتِ طَالِقٌ أَوِ اعْتَدِّي يُرِيدُ بِذَلِكَ الطَّلَاقَ وَ يُشْهِدُ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ibn Rabat, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, both together, from Ibn Azina,

(It has been narrated) from Muhammad Bin Muslim who asked Abu Ja’farasws about a man who says to his wife, ‘You are forbidden unto me’, or ‘a stranger’, or ‘cut-off’, or ‘disavowed’, or ‘free’. Heasws said: ‘All these are not with anything. But rather, the divorce is that he should be saying to her in the beginning of the waiting period, after what she had been purified from her menstruation, before he copulates with her, ‘You are divorced’, or ‘Begin your waiting period’, intending the divorce by that, and there witness upon that, two just men’.[274]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ أَنْ يَقُولَ لَهَا اعْتَدِّي أَوْ يَقُولَ لَهَا أَنْتِ طَالِقٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorce is that he is saying to her, ‘Begin your waiting period’, or is saying to her, ‘You are divorced’.[275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الطَّلَاقُ لِلْعِدَّةِ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عِنْدَ كُلِّ طُهْرٍ يُرْسِلُ إِلَيْهَا أَنِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ طَلَّقَكِ قَالَ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ عِدَّتُهَا .

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The divorce for the waiting period is that the man divorces his wife during every purity, sending a message to her that, ‘Begin her waiting period, for so and so has divorced you’. Heasws said: ‘And he is in control with reverting back to her for as long as she has not fulfilled her waiting period’.[276]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُرْسِلُ إِلَيْهَا فَيَقُولُ الرَّسُولُ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘He sends her a message so the messenger is saying, ‘Begin your waiting period, for so and so had separated from you’.[277]

باب مَنْ طَلَّقَ ثَلَاثاً عَلَى طُهْرٍ بِشُهُودٍ فِي مَجْلِسٍ أَوْ أَكْثَرَ إِنَّهَا وَاحِدَةٌ

Chapter 10 – The one who divorces three (divorces) upon purity, with witnesses, in one sitting, or more, it is one (divorce)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ أَوْ أَكْثَرَ وَ هِيَ طَاهِرٌ قَالَ هِيَ وَاحِدَةٌ.

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about a man who divorced his wife three (divorces) in one sitting, or more, and she was pure. Heasws said: ‘It is one’.[278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الَّذِي يُطَلِّقُ فِي حَالِ طُهْرٍ فِي مَجْلِسٍ ثَلَاثاً قَالَ هِيَ وَاحِدَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about those who divorce during a state of purity, in a sitting, three (divorces). Heasws said: ‘It is one’.[279]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي بَصِيرٍ الْأَسَدِيِّ وَ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ ثَلَاثاً فِي غَيْرِ عِدَّةٍ إِنْ كَانَتْ عَلَى طُهْرٍ فَوَاحِدَةٌ وَ إِنْ لَمْ يَكُنْ عَلَى طُهْرٍ فَلَيْسَ بِشَيْ‏ءٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ja’far Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together, from Safwan, from Mansour Bin Hazim, from Abu Baseer Al Asady, and Muhammad Bin Ali Al Halby, and Umar Bin Al Hanzala,

(It has been narrated) from Abu Abdullahasws having said: ‘The three divorces without a waiting period, even if it was upon purity, so it is one, and if it did not happen upon purity, so it is nothing’.[280]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَمْرِو بْنِ الْبَرَاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَقُولُونَ إِنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَةً مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ وَ قَدْ كَانَ يَبْلُغُنَا عَنْكَ وَ عَنْ آبَائِكَ ( عليهم السلام ) أَنَّهُمْ كَانُوا يَقُولُونَ إِذَا طَلَّقَ مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ فَقَالَ هُوَ كَمَا بَلَغَكُمْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, and Ali Bin Halid, from Abdul Kareem Bin Amro, from Amro Bin Al Bara’a who said,

‘I said to Abu Abdullahasws, ‘Our companions are saying that the man, when he divorces a woman once, or a hundred times, but rather it is one, and it had reached us from youasws, and from yourasws forefathersasws that theyasws were saying: ‘When a divorce is one, or one hundred times, but rather it is one’. So heasws said: ‘It is just as it has reached you’.[281]

باب مَنْ طَلَّقَ وَ فَرَّقَ بَيْنَ الشُّهُودِ أَوْ طَلَّقَ بِحَضْرَةِ قَوْمٍ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا

Chapter 11 – The one who divorces and separates between the witnesses, or divorces in the presence of a group and does not say to them, ‘Bear witness’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ الْيَوْمَ رَجُلًا ثُمَّ مَكَثَ خَمْسَةَ أَيَّامٍ ثُمَّ أَشْهَدَ آخَرَ فَقَالَ إِنَّمَا أُمِرَ أَنْ يُشْهَدَا جَمِيعاً .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassanasws about a man who divorces his wife upon purity, from without copulation, and keeps a man as a witness on that day, then remains for five days, then keeps another. So heasws said: ‘But rather, he is ordered to have both witnesses together’.[282]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هِيَ شَهَادَةٌ أَ فَتُتْرَكُ مُعَلَّقَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ali Bin Ahmad Bin Asheym who said,

‘I asked himasws about a man whose wife was pure from her menstruation, so he said, ‘So and so woman is divorced, and a group was listening his speech, and he did not tell them, ‘Bear witness’, has his divorced occurred upon her?’ He said, ‘Yes, it is a witnessing (otherwise) she would be left hanging’.[283]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا فَجَاءَ إِلَى جَمَاعَةٍ فَقَالَ فُلَانَةُ طَالِقٌ يَقَعُ عَلَيْهَا الطَّلَاقُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, who said,

‘I asked Abu Al-Hassanasws about a man for whom was a wife who was pure from her menstruation, so he went to a group, so he said, ‘So and so woman is divorced’. Does the divorce occur upon her, and he did not say to them, ‘Bear witness’?’ Heasws said: ‘Yes’.[284]

عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هَذِهِ شَهَادَةٌ .

Ali, from his father, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘Heasws was asked about a man whose wife was pure from her menstruation, so he said, ‘So and so woman is divorced’, and a group was listening to his speech, and he did not say to them, ‘Bear witness’. Does the divorce occur upon her?’ Heasws said: ‘Yes, this is witnessing’.[285]

باب مَنْ أَشْهَدَ عَلَى طَلَاقِ امْرَأَتَيْنِ بِلَفْظَةٍ وَاحِدَةٍ

Chapter 12 – The one who keeps witnesses upon divorcing two wives with one word

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ أَحْضَرَ شَاهِدَيْنِ عَدْلَيْنِ وَ أَحْضَرَ امْرَأَتَيْنِ لَهُ وَ هُمَا طَاهِرَتَانِ مِنْ غَيْرِ جِمَاعٍ ثُمَّ قَالَ اشْهَدَا أَنَّ امْرَأَتَيَّ هَاتَيْنِ طَالِقٌ وَ هُمَا طَاهِرَتَانِ أَ يَقَعُ الطَّلَاقُ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, from Ibn Bukeyr, from Zurara who said,

‘I said to Abu Ja’farasws, ‘What are youasws saying regarding a man who presents two just witnesses, and presents two wives of his, and they are both pure (from menstruation) from without copulation, then says, ‘Bear witness that these two wives of mine are divorced’, and they are both pure. So the divorce occurs?’ Heasws said: ‘Yes’.[286]

––––––––

باب الْإِشْهَادِ عَلَى الرَّجْعَةِ

Chapter 13 – The witnessing upon the reversion

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الَّذِي يُرَاجِعُ وَ لَمْ يُشْهِدْ قَالَ يُشْهِدُ أَحَبُّ إِلَيَّ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the one who reverts (back to his wife) and does not keep witnesses. Heasws said: ‘Witnessing is more beloved to measws, and Iasws do not see any problem with what he has done’.[287]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُشْهِدُ رَجُلَيْنِ إِذَا طَلَّقَ وَ إِذَا رَجَعَ فَإِنْ جَهِلَ فَغَشِيَهَا فَلْيُشْهِدِ الْآنَ عَلَى مَا صَنَعَ وَ هِيَ امْرَأَتُهُ فَإِنْ كَانَ لَمْ يُشْهِدْ حِينَ طَلَّقَ فَلَيْسَ طَلَاقُهُ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Two men should bear witness when there is a divorce and when there is a reversion. If he is ignorant (of it), so he copulates with her, so let him keep witnesses now upon what he has done, and she is his wife. So if he had not kept witnesses when he divorced her, so his divorce is nothing’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الطَّلَاقَ لَا يَكُونُ بِغَيْرِ شُهُودٍ وَ إِنَّ الرَّجْعَةَ بِغَيْرِ شُهُودٍ رَجْعَةٌ وَ لَكِنْ لَيُشْهِدُ بَعْدُ فَهُوَ أَفْضَلُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from urara, and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The divorce does not happen without witnesses, and the reversion without witnesses is a (valid) reversion, but let him keep witnesses afterwards, for it is preferable’.[289]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ رَاجَعَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ هِيَ امْرَأَتُهُ مَا لَمْ تَنْقَضِ عِدَّتُهَا وَ قَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُشْهِدَ عَلَى رَجْعَتِهَا فَإِنْ جَهِلَ ذَلِكَ فَلْيُشْهِدْ حِينَ عَلِمَ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنَّ كَثِيراً مِنَ النَّاسِ لَوْ أَرَادُوا الْبَيِّنَةَ عَلَى نِكَاحِهِمُ الْيَوْمَ لَمْ يَجِدُوا أَحَداً يُثْبِتُ الشَّهَادَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِمَا وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنْ يُشْهِدْ فَهُوَ أَحْسَنُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from one of his companions, from Aban, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws was asked about a man who divorces his wife, then reverts back to her before she fulfils her waiting period, and does not keep a witness upon his reversion. Heasws said: ‘She is his wife for as long as her waiting period is not fulfilled, and it would have been befitting for him if he kept a witness upon his reversion to her. So if he was ignorant of that, so let him keep a witness when he knows, and Iasws do not see any problem with what he has done; and that a lot of the people, if the proof was wanted upon their marriages, they would not find anyone who would affirm the testimony upon what was from their matters, and Iasws do not see any problem with that which he has done, and if he were to keep witnesses, so it would be better’.[290]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً قَالَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ الْعِدَّةُ قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ فَلْيُشْهِدْ قُلْتُ فَإِنْ غَفَلَ عَنْ ذَلِكَ قَالَ فَلْيُشْهِدْ حِينَ يَذْكُرُ وَ إِنَّمَا جُعِلَ الشُّهُودُ لِمَكَانِ الْمِيرَاثِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws, said, ‘I asked himasws about a man who divorces his wife, once. Heasws said: ‘He is in control with reverting back to her for as long as she has not fulfilled her waiting period’. I said, ‘So if he does not keep witnesses upon his reversion?’ Heasws said: ‘So let him keep witnesses’. I said, ‘So if he is oblivious (unaware) from that?’ Heasws said: ‘So let him keep witnesses when he remembers, and rather the witnesses have been made for the place of inheritance’.[291]

باب أَنَّ الْمُرَاجَعَةَ لَا تَكُونُ إِلَّا بِالْمُوَاقَعَةِ

Chapter 14 – The reversion does not happen except with the copulation

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُرَاجَعَةُ هِيَ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The reversion, it is the copulation, or else, rather it is one (divorce)’.[292]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ لَهُ أَنْ يُرَاجِعَ وَ قَالَ لَا يُطَلِّقُ التَّطْلِيقَةَ الْأُخْرَى حَتَّى يَمَسَّهَا .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Abdullahasws said regarding a man who divorced his wife: ‘It is for him that he reverts’. And heasws said: ‘He cannot divorce her with another divorce until he touches her’.[293]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ عَدْلَيْنِ فِي قُبُلِ عِدَّتِهَا فَلَيْسَ لَهُ أَنْ يُطَلِّقَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا إِلَّا أَنْ يُرَاجِعَهَا .

Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Bukeyr who said,

‘I heard Abu Ja’farasws sayig: ‘When the man divorces his wife, and two just witnesses witness it prior to her waiting period, so it is not for him that he should divorce her until she has completed her waiting period, except if he reverts to her’.[294]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا فِي يَوْمِهِ ذَلِكَ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ فَقَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abul Jabbar, from Safwan, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who divorces his wife during purity, from without sleeping with her, then reverts back to her during that very day, then divorces her with three divorces during one purity. So heasws said: ‘Opposite to the Sunnah’. I said, ‘So it is not befitting for him when he reverts to her, if he were to divorce her except during a purity?’ So heasws said: ‘Yes’. I said, ‘Until he sleeps with her?’ Heasws said: ‘Yes’.[295]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الرَّجْعَةُ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The reversion is the copulation with her, or else, rather it is one (divorce)’.[296]

باب

Chapter 15 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ ادَّعَتْ عَلَى زَوْجِهَا أَنَّهُ طَلَّقَهَا تَطْلِيقَةً طَلَاقَ الْعِدَّةِ طَلَاقاً صَحِيحاً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ لَهَا شُهُوداً عَلَى ذَلِكَ ثُمَّ أَنْكَرَ الزَّوْجُ بَعْدَ ذَلِكَ فَقَالَ إِنْ كَانَ إِنْكَارُهُ الطَّلَاقَ قَبْلَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ إِنْكَارَهُ لِلطَّلَاقِ رَجْعَةٌ لَهَا وَ إِنْ كَانَ أَنْكَرَ الطَّلَاقَ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُفَرِّقَ بَيْنَهُمَا بَعْدَ شَهَادَةِ الشُّهُودِ بَعْدَ أَنْ يَسْتَحْلِفَ أَنَّ إِنْكَارَهُ لِلطَّلَاقِ بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, form Ibn Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a woman who claimed upon her husband, that he had divorced her with a divorce of the waiting period, being a correct divorce, meaning upon purity from without copulating, and witnesses testified for her upon that. Then the husband denied after that. So heasws said: ‘If his denial of the divorce was before the fulfillment of the waiting period, so his denial of the divorce, there is reversion to her, and if his denial of the divorce was after the fulfillment of the waiting period, so it is upon the Imamasws that he effects separated between them, both after the testimony of the witnesses, after having him swear on oath that his denial of the divorce was after the waiting period, and he would be a proposer from the proposers’.[297]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الْمَرْزُبَانِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ اعْتَدِّي فَقَدْ خَلَّيْتُ سَبِيلَكِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا بَعْدَ ذَلِكَ بِأَيَّامٍ ثُمَّ غَابَ عَنْهَا قَبْلَ أَنْ يُجَامِعَهَا حَتَّى مَضَتْ لِذَلِكَ أَشْهُرٌ بَعْدَ الْعِدَّةِ أَوْ أَكْثَرُ فَكَيْفَ تَأْمُرُهُ قَالَ إِذَا أَشْهَدَ عَلَى رَجْعَتِهِ فَهِيَ زَوْجَتُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad, from Al Marzuban who said,

‘I asked Abu Al-Hassan Al-Rezaasws about a man who says to his wife, ‘Begin your waiting period for I have freed your way, and keeps witnesses upon his reversion after a few days, then remains absent from her before he copulates with her until months pass by for that after the waiting period, or more. So how would youasws order him?’ Heasws said: ‘When he kept witnesses over his reversion, so she is his wife’.[298]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا سِرّاً مِنْهَا وَ اسْتَكْتَمَ ذَلِكَ الشُّهُودَ فَلَمْ تَعْلَمِ الْمَرْأَةُ بِالرَّجْعَةِ حَتَّى انْقَضَتْ عِدَّتُهَا قَالَ تَخَيَّرُ الْمَرْأَةُ فَإِنْ شَاءَتْ زَوْجَهَا وَ إِنْ شَاءَتْ غَيْرَ ذَلِكَ وَ إِنْ تَزَوَّجَتْ قَبْلَ أَنْ تَعْلَمَ بِالرَّجْعَةِ الَّتِي أَشْهَدَ عَلَيْهَا زَوْجُهَا فَلَيْسَ لِلَّذِي طَلَّقَهَا عَلَيْهَا سَبِيلٌ وَ زَوْجُهَا الْأَخِيرُ أَحَقُّ بِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said regarding a man who divorces his wife, and two witnesses bear witness. Then he keeps witnesses upon his reversion a secret from her, and those witnesses conceal it. So the woman does not know with the reversion until her waiting period has passed. Heasws said: ‘The woman has a choice, is she desires her husband, or if she desires other than that, and if she were to get married before she knows about the reversion which her husband had witnesses upon, so it is not for the one who divorced her, anyway, and the later husband would be more rightful with her’.[299]

باب

Chapter 16 – A Chapter

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً ثُمَّ يُرَاجِعُهَا فِي مَجْلِسٍ ثُمَّ يُطَلِّقُهَا ثُمَّ فَعَلَ ذَلِكَ فِي آخِرِ الثَّلَاثَةِ الْأَشْهُرِ أَيْضاً قَالَ فَقَالَ إِذَا أَدْخَلَ الرَّجْعَةَ اعْتَدَّتْ بِالتَّطْلِيقَةِ الْأَخِيرَةِ وَ إِذَا طَلَّقَ بِغَيْرِ رَجْعَةٍ لَمْ يَكُنْ لَهُ طَلَاقٌ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who divorces his wife with a divorce, then leaves her until she fulfils three months, except for one day, then he reverts back to her in a gathering. Then he divorces her, then does that again at the end of the three months. So heasws said: ‘When the reversion begins, she would observe the waiting period with the last divorce, and when a divorce is without reversion, the divorce does not occur for him’.[300]

باب الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

Chapter 17 – (That) which does not make her to be Permissible for her husband unless she married another husband

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الطَّلَاقِ الَّذِي لَا يَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَقَالَ أُخْبِرُكَ بِمَا صَنَعْتُ أَنَا بِامْرَأَةٍ كَانَتْ عِنْدِي وَ أَرَدْتُ أَنْ أُطَلِّقَهَا فَتَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدْتُ عَلَى ذَلِكَ شَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ تَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَانَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشُهُودٍ وَ إِنَّمَا فَعَلْتُ ذَلِكَ بِهَا إِنَّهُ لَمْ يَكُنْ لِي بِهَا حَاجَةٌ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I asked Abu Ja’farasws about the divorce which results in her not being Permissible for him unless she marries another husband. So heasws said: ‘Iasws hereby inform you with what Iasws did with a woman who was with me, and Iasws intended to divorce her. So Iasws left her until when she menstruated and was pure, Iasws divorced her from without touching her, and Iasws had witnesses upon that, two witnesses. Then Iasws left her until she very nearly fulfilled her waiting period, Iasws reverted back to her, and slept with her, and left her until when she menstruated and was pure. Then Iasws divorced her upon purity from without touching her, with two witnesses. Then Iasws left her until when she was facing the fulfillment of her waiting period, Iasws reverted back to her and slept with her until when she menstruated and was pure, Iasws divorced her upon purity without touching her, with witnesses; and, but rather Iasws did that with her, (because) there did not happen to be any need for measws, with her’.[301]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ فَهِيَ الَّتِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ الرَّجْعَةُ بِالْجِمَاعِ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr and Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin Sama’at, and Ali Bin Khalid, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The woman who is not Permissible for her husband until she marries another husband’. Heasws said: ‘She is (one) who is divorced, then reverted to, then divorced, then reverted to, then divorced. So she is (one) who is nor Permissible for him until she marries another husband’. And heasws said: ‘The reversion is with the copulation, or else, rather it is one (divorce)’.[302]

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَهِيَ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Humeyd Bin Ziyad, from Ibn Sama’at, all of them from Safwan, from Ibn Muskan, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The woman who is not Permission for her husband until she marries another husband’. Heasws said: ‘She is who is divorced, then reverted to, then divorced, then reverted to, then divorced for the third (divorce), so she is (the one) who is not Permissible for her husband until she marries another husband, and he tastes her honey (sleeps with her)’.[303]

صَفْوَانُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يُرَاجِعُهَا بَعْدَ انْقِضَاءِ عِدَّتِهَا فَإِذَا طَلَّقَهَا الثَّالِثَةَ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا تَزَوَّجَهَا غَيْرُهُ وَ لَمْ يَدْخُلْ بِهَا وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا لَمْ تَحِلَّ لِزَوْجِهَا الْأَوَّلِ حَتَّى يَذُوقَ الْآخَرُ عُسَيْلَتَهَا .

Safwan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws: ‘Regarding the man who divorces his wife, then reverts back to her after the fulfillment of her waiting period. So when he divorces her for the third (divorce), she is not Permissible for him until she marries another husband. So when another one marries her, and does not copulated with her, and divorces her, or dies from her, she would (still) not be Permissible for her first husband until another (husband) tastes her honey’.[304]

صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُطَلَّقَةِ التَّطْلِيقَةَ الثَّالِثَةَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws: ‘Regarding the divorced woman with the third divorce, she is not Permissible for him until she married another husband and he tastes her honey (sleeps with her)’.[305]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) رَجُلٌ طَلَّقَ امْرَأَتَهُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا غُلَامٌ لَمْ يَحْتَلِمْ قَالَ لَا حَتَّى يَبْلُغَ فَكَتَبْتُ إِلَيْهِ مَا حَدُّ الْبُلُوغِ فَقَالَ مَا أَوْجَبَ عَلَى الْمُؤْمِنِينَ الْحُدُودَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Ali Bin Al Fazl Al Wasity who said,

‘I wrote to Al-Rezaasws, ‘A man divorced his wife with the divorce which made her to be not Permissible for him until she marries another husband. So she married a slave who had yet to bed-wet’. Heasws said: ‘No, until he reaches adulthood’. So I wrote to himasws, ‘What is a limit of the adulthood?’ So heasws said: ‘Whatever makes the legal penalties (Hadd) to be Obligated upon the Believers’.[306]

باب مَا يَهْدِمُ الطَّلَاقَ وَ مَا لَا يَهْدِمُ

Chapter 18 – What demolishes the divorce and what does not demolish

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ مِنْ غَيْرِ أَنْ يُرَاجِعَهَا يَعْنِي يَمَسَّهَا قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from Shuayb Al Hadda, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws regarding a man who divorced his wife, then did not revert back to her until she menstruated with three menstruation. Then he married her, then divorced her. So he left her until she menstruated with three menstruations from without him reverting back to her, meaning touching her’. Heasws said: ‘For him is that he can marry her forever for as long as he does not revert back to her and touches’.[307]

حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يُرَاجِعَهَا ثُمَّ تَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ

Humeyd Bin Ziyad, from Ubeydullah Bin Ahmad, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from Shuayb Al Haddad, from Al Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws regarding a man who divorced his wife, then did not revert to her until she menstruated three menstruation. Then he married her, then divorced her. So he left her until she menstruation three menstruation, then married her, then divorced her without reverting back to her. Then he left her until she menstruation three menstruations. Heasws said: ‘For him is that he can marry her forever for as long as he does not revert and touches’.

وَ كَانَ ابْنُ بُكَيْرٍ وَ أَصْحَابُهُ يَقُولُونَ هَذَا فَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ قَالَ قُلْتُ لَهُ مِنْ أَيْنَ قُلْتَ هَذَا قَالَ قُلْتُهُ مِنْ قِبَلِ رِوَايَةِ رِفَاعَةَ رَوَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ يَهْدِمُ مَا مَضَى قَالَ قُلْتُ لَهُ فَإِنَّ رِفَاعَةَ إِنَّمَا قَالَ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ ثُمَّ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا الْأَوَّلُ إِنَّ ذَلِكَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ .

And Ibn Bukeyr and his companions were saying, this is what Abdullah Bin Al-Mugheira informed me saying, ‘I said to him, ‘From where do you say this?’ He said, ‘I say it from a report which Rafa’at reported from Abu Abdullahasws that it demolishes whatever is past. I said to him, ‘So if Rafa’at, rather said, ‘He divorced her, then a (another) man married her. Then he divorced her, then the first one married her. That demolished the first divorce’.[308]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ حَتَّى بَانَتْ مِنْهُ وَ انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَتْ زَوْجاً آخَرَ فَطَلَّقَهَا أَيْضاً ثُمَّ تَزَوَّجَهَا زَوْجُهَا الْأَوَّلُ أَ يَهْدِمُ ذَلِكَ الطَّلَاقَ الْأَوَّلَ قَالَ نَعَمْ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad and Safwan, from Rafa’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who divorces his wife until she becomes irrevocably divorced from him, and fulfils her waiting period. Then she marries another husband, so he divorces her as well. Then she marries her first husband. Does that demolish the first divorce?’ Heasws said; ‘Yes’.[309]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا قَالَ هِيَ مَعَهُ كَمَا كَانَتْ فِي التَّزْوِيجِ قَالَ قُلْتُ لَهُ فَإِنَّ رِوَايَةَ رِفَاعَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ فَقَالَ لِي عَبْدُ اللَّهِ هَذَا زَوْجٌ وَ هَذَا مِمَّا رَزَقَ اللَّهُ مِنَ الرَّأْيِ وَ مَتَى مَا طَلَّقَهَا وَاحِدَةً فَبَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا زَوْجٌ آخَرُ ثُمَّ طَلَّقَهَا زَوْجُهَا فَتَزَوَّجَهَا الْأَوَّلُ فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ كَمَا كَانَتْ

Muhammad Bin Abu Abdullah, from Muawiya Bin Hukeym, from Abdullah Bin Al Mugheira who said,

‘I asked Abdullah Bin Bukeyr about a man who divorces his wife once, then leaves her until she irrevocably divorced from him. Then he re-marries her. He said, ‘She is with him as she was regarding the marriage’. I said to him, So in the report of Rafa’at is, ‘When there is a husband between the two’. So Abdullah said to me, ‘This is a husband, and this is from what Allahazwj has Granted from the opinion, and when he divorces her once, so she becomes irrevocably divorced from him, then she marries another husband. Then her husband divorces her, so she marries her former husband, so she would be with him accepted as she used to be’.

قَالَ فَقُلْتُ لِعَبْدِ اللَّهِ هَذَا بِرِوَايَةِ مَنْ فَقَالَ هَذَا مِمَّا رَزَقَ اللَّهُ قَالَ مُعَاوِيَةُ بْنُ حُكَيْمٍ رَوَى أَصْحَابُنَا عَنْ رِفَاعَةَ بْنِ مُوسَى أَنَّ الزَّوْجَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ فَإِنْ تَزَوَّجَهَا فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَهْدِمُ الثَّلَاثَ وَ لَا يَهْدِمُ الْوَاحِدَةَ وَ الثِّنْتَيْنِ .

He (the narrator) said, ‘So I said to Abdullah, ‘With whose report is this, ‘So he said, ‘This is from what Allahazwj has Granted’?’ He said, ‘Muawiya Bin Hukeym reported, from our companions, from Rafa’at Bin Musa that the husband demolishes the first divorce. So if he were to marry her, so she would be with him, acceptable’. So Abu Abdullahasws said: ‘The third (divorce) demolishes, and the first and the second do not’.

وَ رِوَايَةُ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الَّذِي احْتَجَّ بِهِ ابْنُ بُكَيْرٍ .

And in a report of Rafa’at, from Abu Abdullahasws, it is that which Ibn Bukeyr argues by’.[310]

باب الْغَائِبِ يَقْدَمُ مِنْ غَيْبَتِهِ فَيُطَلِّقُ عِنْدَ ذَلِكَ أَنَّهُ لَا يَقَعُ الطَّلَاقُ حَتَّى تَحِيضَ وَ تَطْهُرَ

Chapter 19 – The absentee comes back from his absence, so he divorces during that, so that divorce does not occur until she menstruates and is pure

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَجَّاجٍ الْخَشَّابِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ فِي سَفَرٍ فَلَمَّا دَخَلَ الْمِصْرَ جَاءَ مَعَهُ بِشَاهِدَيْنِ فَلَمَّا اسْتَقْبَلَتْهُ امْرَأَتُهُ عَلَى الْبَابِ أَشْهَدَهُمَا عَلَى طَلَاقِهَا قَالَ لَا يَقَعُ بِهَا طَلَاقٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hajjaj Al Khashab who said,

‘I asked Abu Abdullahasws about a man who was on a journey. So when he entered the city, he came over with two witnesses, and when he faced his wife at the door, made them bear witness upon him divorcing her. Heasws said: ‘A divorce did not occur by it’.[311]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَابَ الرَّجُلُ عَنِ امْرَأَتِهِ سَنَةً أَوْ سَنَتَيْنِ أَوْ أَكْثَرَ ثُمَّ قَدِمَ وَ أَرَادَ طَلَاقَهَا وَ كَانَتْ حَائِضاً تَرَكَهَا حَتَّى تَطْهُرَ ثُمَّ يُطَلِّقُهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hakam Bin Miskeen, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man is absent from his wife for a year, or two years, or more, then comes over and intends to divorce her, and she was menstruating, he has to leave her until she is pure, then divorces her’.[312]

باب النِّسَاءِ اللَّاتِي يُطَلَّقْنَ عَلَى كُلِّ حَالٍ

Chapter 20 – The women who can be divorces upon every state

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلِّقُهُنَّ الرَّجُلُ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْحَيْضِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘There are five whom the man can divorce upon every state – The pregnant, and the one whom her husband had not slept with, and the absentee from her husband, and the one who does not menstruate, and the one who has despaired from the menstruation (menopause)’.[313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِطَلَاقِ خَمْسٍ عَلَى كُلِّ حَالٍ الْغَائِبِ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْحُبْلَى وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with a divorce of five upon every state – the one from whom her husband was absent, and the one who does not menstruate, and the one whom her husband had not slept with, and the pregnant, and the one who has despaired from the menstruations (menopause)’.[314]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا .

Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabalat, and Ja’far Bin Sama’at, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Five can be divorced upon every state – the pregnant, and the one from whom her husband was absent, and one who does not menstruate, and the one who has despaired from the menstruation (menopause), and one who has not been slept with’.

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws, similar to it.[315]

باب طَلَاقِ الْغَائِبِ

Chapter 21 – Divorce by the absentee

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ بُكَيْرٍ قَالَ أَشْهَدُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنِّي سَمِعْتُهُ يَقُولُ الْغَائِبُ يُطَلِّقُ بِالْأَهِلَّةِ وَ الشُّهُورِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara, from Bukeyr who said,

‘I hereby testify upon Abu Ja’farasws that I heard himasws saying: ‘The absentee should divorce by the (counting of the) new-moons and the months’.[316]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Usman, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said:’ Then absentee, when he intends to divorce her, should leave her for a month’.[317]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, and Husayn Bin Usman, form Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The absentee, when he intends to divorce her, should leave her for a month’.[318]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ فِي بَلْدَةٍ أُخْرَى وَ أَشْهَدَ عَلَى طَلَاقِهَا رَجُلَيْنِ ثُمَّ إِنَّهُ رَاجَعَهَا قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ يُشْهِدْ عَلَى الرَّجْعَةِ ثُمَّ إِنَّهُ قَدِمَ عَلَيْهَا بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ قَدْ تَزَوَّجَتْ رَجُلًا فَأَرْسَلَ إِلَيْهَا أَنِّي قَدْ كُنْتُ رَاجَعْتُكِ قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ أُشْهِدْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih who said,

‘I asked Ja’farasws Bin Muhammadasws about a man who divorces his wife and he is absent in another city, and two men bear witness upon his divorcing her. Then he returns before the fulfillment of the waiting period and does not keep witnesses upon the reversion. Then he comes over to her after the fulfillment of the waiting period, and she had married (again) to a man. So he sends her a message to her, ‘I had reverted to you before the fulfillment of the waiting period, and did not keep a witness.

قَالَ فَقَالَ لَا سَبِيلَ لَهُ عَلَيْهَا لِأَنَّهُ قَدْ أَقَرَّ بِالطَّلَاقِ وَ ادَّعَى الرَّجْعَةَ بِغَيْرِ بَيِّنَةٍ فَلَا سَبِيلَ لَهُ عَلَيْهَا وَ لِذَلِكَ يَنْبَغِي لِمَنْ طَلَّقَ أَنْ يُشْهِدَ وَ لِمَنْ رَاجَعَ أَنْ يُشْهِدَ عَلَى الرَّجْعَةِ كَمَا أَشْهَدَ عَلَى الطَّلَاقِ وَ إِنْ كَانَ قَدْ أَدْرَكَهَا قَبْلَ أَنْ تَزَوَّجَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .

He (the narrator) said, ‘So heasws said: ‘There is no way for him to her, because he had accepted with the divorce, and left the reversion without a proof. Thus, there is no way for him to her, and due to that it befits the one who divorces that he keeps witnesses, and for the one who reverts, that he should keep witnesses upon the reversion, just as there are witnesses upon the divorce. Had he been there before her marriage, he would have been a proposer from the proposers’.[319]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ وَ أَشْهَدَ عَلَى طَلَاقِهَا ثُمَّ قَدِمَ فَأَقَامَ مَعَ الْمَرْأَةِ أَشْهُراً لَمْ يُعْلِمْهَا بِطَلَاقِهَا ثُمَّ إِنَّ الْمَرْأَةَ ادَّعَتِ الْحَبَلَ فَقَالَ الرَّجُلُ قَدْ طَلَّقْتُكِ وَ أَشْهَدْتُ عَلَى طَلَاقِكِ قَالَ يُلْزَمُ الْوَلَدَ وَ لَا يُقْبَلُ قَوْلُهُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about a man who divorces his wife and he is absent, and keeps witnesses upon divorcing her. Then he comes over, so he lives with the woman for months, not letting her know of her divorce. Then the woman claims the pregnancy, so the man says, ‘I had divorced you, and I kept witnesses upon your divorce’. Heasws said: ‘The child would be necessitated upon him, and his words would not be accepted’.[320]

عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ طَلَّقَ وَاحِدَةً مِنْهُنَّ وَ هُوَ غَائِبٌ عَنْهُنَّ مَتَى يَجُوزُ لَهُ أَنْ يَتَزَوَّجَ قَالَ بَعْدَ تِسْعَةِ أَشْهُرٍ وَ فِيهَا أَجَلَانِ فَسَادُ الْحَيْضِ وَ فَسَادُ الْحَمْلِ .

Ali, from his father, from Ahmad Bin Muhammad, from Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding a man for whom are four women. He divorces one of them, and he is absent from them. When would he be allowed to marry?’ Heasws said:’ After nine months, and in it are two terms – the duration of the menstruation, and the duration of the pregnancy’.[321]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ قَالَ يَجُوزُ طَلَاقُهُ عَلَى كُلِّ حَالٍ وَ تَعْتَدُّ امْرَأَتُهُ مِنْ يَوْمَ طَلَّقَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the man who divorces his wife and he is absent. Heasws said: ‘His divorce is allowed upon every state, and his wife should observe the waiting period from the day of her divorce’.[322]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ أَبِي حَمْزَةَ مَتَى يُطَلِّقُ الْغَائِبُ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ عَمَّارٍ أَوْ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا مَضَى لَهُ شَهْرٌ .

Humeyd Bin Razeyn, form Ibn Sama’at who said,

‘I asked Muhammad Bin Abu Hamza, ‘When can the absentee divorce?’ He said, ‘Is’haq Bin ammar narrated to me, or Is’haq Bin Ammar reported from Abu Abdullahasws, or Abu Al-Hasanasws having said: ‘When a month passes by for him’.[323]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ مَوَالِينَا إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ مَعِيَ امْرَأَةً عَارِفَةً أَحْدَثَ زَوْجُهَا فَهَرَبَ عَنِ الْبِلَادِ فَتَبِعَ الزَّوْجَ بَعْضُ أَهْلِ الْمَرْأَةِ فَقَالَ إِمَّا طَلَّقْتَ وَ إِمَّا رَدَدْتُكَ فَطَلَّقَهَا وَ مَضَى الرَّجُلُ عَلَى وَجْهِهِ فَمَا تَرَى لِلْمَرْأَةِ فَكَتَبَ بِخَطِّهِ تَزَوَّجِي يَرْحَمُكِ اللَّهُ .

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahiyar, from Muhammad Bin Al Hassan Al Ashary who said,

‘One of our friends wrote to Abu Ja’farasws that, ‘With me is a woman I know. Something occurred with her husband, so he fled from the city. So, some of the family members of the wife followed him, so they said, ‘Either you divorce her, or revert back to her’. So he divorced her, and the man went upon his direction. So what is yourasws view for the woman?’ So heasws wrote by hisasws own handwriting: ‘You can marry her, may Allahazwj have Mercy on you’.[324]

باب طَلَاقِ الْحَامِلِ

Chapter 22 – Divorce of the pregnant woman

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The pregnant woman is divorced with one divorce’.[325]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ وَ عِدَّتُهَا أَقْرَبُ الْأَجَلَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinani,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the pregnant woman is once, and her waiting period is the closest of the two terms (three menstruations or the childbirth)’.[326]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Abdullah Bin Jabala, and Ha’far Bin Sama’at, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘A divorce of the pregnant woman is once. So when she places what is in her belly (gives birth), so she is irrevocably divorced’.[327]

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .

And from him, from Abdullah Bin Jabala, and Safwan Bin Yahya, from Ibn Bukeyr, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The pregnant woman is divorced with one divorce’.[328]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ مِنْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Divorce of a pregnant woman is once. So when she places what is in her belly, so she has been irrevocably divorced from him’.[329]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together from Safwan, from Ibn Muskan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Divorce of the pregnant woman is once, and her term is that she places her load (gives birth), and it is the closest of the two terms (three menstruations or giving birth)’.[330]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْحُبْلَى فَقَالَ وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, both together from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about divorce of a pregnant woman, so heasws said: ‘Once, and her term is that she places her load (gives birth)’.[331]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said; ‘Divorce of the pregnant woman is once, and her term is that she places her load (gives birth), and it is the closest of the two terms (three menstruations or giving birth)’.[332]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ وَ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى إِذَا طَلَّقَهَا زَوْجُهَا فَوَضَعَتْ سِقْطاً تَمَّ أَوْ لَمْ يَتِمَّ أَوْ وَضَعَتْهُ مُضْغَةً قَالَ كُلُّ شَيْ‏ءٍ وَضَعَتْهُ يَسْتَبِينُ أَنَّهُ حَمْلٌ تَمَّ أَوْ لَمْ يَتِمَّ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ كَانَتْ مُضْغَةً .

Humeyd Bin Ziyad, from Ibn Sama’at, from Al Husayn Bin Hashim and Muhammad Bin Ziyad, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the pregnant woman when her husband divorces her, so she places a miscarried, complete or incomplete, or places a lump’. Heasws said: ‘Everything she places (gives birth to) proves that she was pregnant, complete or incomplete, so she has fulfilled her waiting period, even if it was a lump’.[333]

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ عِمْرَانَ الشَّفَا عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حُبْلَى وَ كَانَ فِي بَطْنِهَا اثْنَانِ فَوَضَعَتْ وَاحِداً وَ بَقِيَ وَاحِدٌ قَالَ قَالَ تَبِينُ بِالْأَوَّلِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَضَعَ مَا فِي بَطْنِهَا .

And from him, from Ja’far Bin Sama’at, from Ali Bin Imran Sl Shafa, from Rabie Bin Abdullah, from Abdul Rahman Bin Abu Abdullah Al Basry,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who divorced his wife and she was pregnant, and in her belly were two (twins). So she placed one, and there remained one’. Heasws said: ‘It is proved by the first one, and she is not Permissible for the marriage until she places what is in her belly’.[334]

وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ وَ هِيَ حَامِلٌ فَأَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ إِنْ وَضَعَتْ مِنْ سَاعَتِهَا .

And from him, from Safwan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the woman is divorced and she is pregnant, so her term is that she places her load (gives birth), even if she were to places it within an hour’.[335]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ طَلَاقِ الْحُبْلَى فَقَالَ يُطَلِّقُهَا وَاحِدَةً لِلْعِدَّةِ بِالشُّهُورِ وَ الشُّهُودِ قُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ وَ هِيَ امْرَأَتُهُ قُلْتُ فَإِنْ رَاجَعَهَا وَ مَسَّهَا ثُمَّ أَرَادَ أَنْ يُطَلِّقَهَا تَطْلِيقَةً أُخْرَى قَالَ لَا يُطَلِّقُهَا حَتَّى يَمْضِيَ لَهَا بَعْدَ مَا مَسَّهَا شَهْرٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Yazeed Al Kunasy who said,

‘I asked Abu Ja’farasws about divorce of the pregnant woman, so heasws said: ‘He would divorce her once for the waiting period by the months, and the witnesses’. I said to himasws, ‘So is it for him to reverts back to her?’ Heasws said: ‘Yes, and she is his wife’. I said, ‘So if he reverts back to her and touches her, then intends to divorce her with another divorce?’ Heasws said: ‘He cannot divorce her until there pass by for her one month after him having touched her’.

قُلْتُ فَإِنْ طَلَّقَهَا ثَانِيَةً وَ أَشْهَدَ ثُمَّ رَاجَعَهَا وَ أَشْهَدَ عَلَى رَجْعَتِهَا وَ مَسَّهَا ثُمَّ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ وَ أَشْهَدَ عَلَى طَلَاقِهَا لِكُلِّ عِدَّةٍ شَهْرٌ هَلْ تَبِينُ مِنْهُ كَمَا تَبِينُ الْمُطَلَّقَةُ عَلَى الْعِدَّةِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ نَعَمْ قُلْتُ فَمَا عِدَّتُهَا قَالَ عِدَّتُهَا أَنْ تَضَعَ مَا فِي بَطْنِهَا ثُمَّ قَدْ حَلَّتْ لِلْأَزْوَاجِ .

I said, ‘So if he divorces her second (divorce), and keeps witnesses, then reverts back to her, and keeps witnesses upon his reversion, and touches her, then divorces her with the third divorce, and keeps witnesses upon divorcing her, with every waiting period being a month. Would there be manifested from him just as it is manifest from the divorced woman, upon the waiting period which she would not be Permissible for her husband until she marries another husband?’ Heasws said: ‘Yes’. I said, ‘So what is her waiting period?’ Heasws said: ‘Her waiting period is that she places what is in her belly, then she would be permitted for the marriage’.[336]

باب طَلَاقِ الَّتِي لَمْ يُدْخَلْ بِهَا

Chapter 23 – Divorce of the one who has not been consummated

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا طَلَّقَ امْرَأَتَهُ وَ لَمْ يَدْخُلْ بِهَا فَقَالَ قَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا.

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man when he divorces his wife, and without consummating his marriage. So heasws said: ‘She is irrevocably divorced from him and she can re-marry if she so desire to from that very moment’.[337]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ الَّتِي لَمْ يُدْخَلْ بِهَا بَانَتْ بِتَطْلِيقَةٍ وَاحِدَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘When the woman is divorced, the one whose marriage has not been consummated, she is irrevocably divorced with the one divorce’.[338]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his wife before he consummated marriage, so there is no waiting period upon her. She can re-marry from that very moment if she so desires to, and one divorce would make her irrevocably divorced; and if a dower was Obligated for her, so for her would be half the obligation’.[339]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً بِكْراً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا ثَلَاثَ تَطْلِيقَاتٍ كُلَّ شَهْرٍ تَطْلِيقَةً قَالَ بَانَتْ مِنْهُ فِي التَّطْلِيقَةِ الْأُولَى وَ اثْنَتَانِ فَضْلٌ وَ هُوَ خَاطِبٌ يَتَزَوَّجُهَا مَتَى شَاءَتْ وَ شَاءَ بِمَهْرٍ جَدِيدٍ قِيلَ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا إِذَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا إِنَّمَا كَانَ يَكُونُ لَهُ أَنْ يُرَاجِعَهَا لَوْ كَانَ دَخَلَ بِهَا أَوَّلًا فَأَمَّا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَا رَجْعَةَ لَهُ عَلَيْهَا قَدْ بَانَتْ مِنْهُ مِنْ سَاعَةٍ طَلَّقَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, and Ali Bin Raib, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who married a virgin woman, then divorced her without consummating, three divorces, each month one divorce. Heasws said: ‘She is irrevocably divorced from during the first divorce, and the other two are superfluous, and he is a proposer to marry her when she so desire, and if he so desire, by a new dower’. It was said to himasws, ‘Is it for him to revert back to her when he divorces her with a divorce before the passing of three months?’ Heasws said: ‘No. But rather, there would happen to be for him (the right) to revert back to her if he had slept with her firstly. So as for before he slept with her, so there is no reversion for him to her. She is irrevocably divorced from him from the moment he divorces her’.[340] 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ وَ تَزَوَّجُ مَنْ شَاءَتْ مِنْ سَاعَتِهَا وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham, from Sabit Bin Shreyh, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When he marries a woman, so he divorces her before going to bed with her, so there is no waiting period upon her, and she can marry the one whom she so desires to, from that very moment, and the one divorce makes her to be irrevocably divorced’.

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَالِحِ بْنِ خَالِدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Salih Bin Khalid and Ubeys Bin Hisham, from Sabit in Shurayh, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws – similar to it’.[341]

أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا تَطْلِيقَةً وَاحِدَةً فَقَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ .

Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his wife before he sleeping with her, one divorce, she is irrevocably divorced from him, and she can marry from that very moment if she so desires to’.[342]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْعِدَّةُ مِنَ الْمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The waiting period is from the water’.[343]

باب طَلَاقِ الَّتِي لَمْ تَبْلُغْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ

Chapter 24 – Divorce of the woman who has yet to mature, and one who has despaired from the menstruation (menopause)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُطَلِّقُ الصَّبِيَّةَ الَّتِي لَمْ تَبْلُغْ وَ لَا تَحْمِلُ مِثْلُهَا وَ قَدْ كَانَ دَخَلَ بِهَا وَ الْمَرْأَةَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ ارْتَفَعَ حَيْضُهَا فَلَا تَلِدُ مِثْلُهَا قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دَخَلَ بِهِمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who divorces the child who has yet to mature and the likes of her cannot get pregnant, and he had slept with her; and the woman who has despaired from the menstruation (in menopause), and her menstruation are lifted, so she cannot give birth. Heasws said: ‘There is no waiting period upon her, even if he has slept with them both’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darrah,f rom one of our companions – similar to it.[344]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّبِيَّةِ الَّتِي لَا تَحِيضُ مِثْلُهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دُخِلَ بِهِمَا .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Hammad Bin Usman,

(It has been narrated) reporting from Abu Abdullahasws regarding the young girl the likes of whom do not menstruate, and the woman who has despaired from the menstruation (in menopause). Heasws said: ‘There is no waiting period upon both of them, even if they had both been copulated with’.[345]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الَّتِي لَا تَحْبَلُ مِثْلُهَا لَا عِدَّةَ عَلَيْهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at both together, from Safwan, from Muhammad Bin Hakeem, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The woman the likes of whom do not get pregnant, there is no waiting period upon her’.[346]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ يَتَزَوَّجْنَ عَلَى كُلِّ حَالٍ الَّتِي لَمْ تَحِضْ وَ مِثْلُهَا لَا تَحِيضُ قَالَ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا أَتَى لَهَا أَقَلُّ مِنْ تِسْعِ سِنِينَ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ مِثْلُهَا لَا تَحِيضُ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا كَانَ لَهَا خَمْسُونَ سَنَةً .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Abdullahasws said: ‘Three women can marry upon every state – the one who does not menstruate, and the likes of whom who cannot menstruate’. I said, ‘And what is her limit?’ Heasws said: ‘When there have come for her less than nine years, and one who has not been slept with, and one who has despaired from the menstruation (in menopause), and the likes of the her who cannot menstruate’. I said, ‘And what is her limit?’ Heasws said: ‘When there are for her, fifty years’.[347]

بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فِي الْمَرْأَةِ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ بَانَتْ مِنْهُ وَ لَا عِدَّةَ عَلَيْهَا .

One of our companions, from Ahmad Bin Muhammad, from Safwan, from Muhammad Bin Hakeem, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying regarding the woman who has despaired from the menstruation: ‘She is irrevocably divorced from him, and there is no waiting period for her’.

وَ قَدْ رُوِيَ أَيْضاً أَنَّ عَلَيْهِنَّ الْعِدَّةَ إِذَا دُخِلَ بِهِنَّ .

And it has been reported as well that: ‘Upon her is the waiting period when she has been slept with’.[348]

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باب فِي الَّتِي يَخْفَى حَيْضُهَا

Chapter 25 – The woman whose menstruation is obscure

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً سِرّاً مِنْ أَهْلِهَا وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ طَمْثَهَا إِذَا طَمِثَتْ وَ لَا يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ قَالَ فَقَالَ هَذَا مِثْلُ الْغَائِبِ عَنْ أَهْلِهِ يُطَلِّقُهَا بِالْأَهِلَّةِ وَ الشُّهُورِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, form his father, both together from Ibn Mahboub, from Abdul Raham Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about a man who married a woman secretly from her family and she was in the house of her family, and had intended to divorce her, and he could not go to her. So he knew her menstruation when she menstruated, and did not know of her purity when she was pure. So heasws said: ‘This is like the absentee from his wife. He divorces her by the new-moons and the months’.

قُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا الْأَحْيَانَ وَ الْأَحْيَانَ لَا يَصِلُ إِلَيْهَا فَيَعْلَمَ حَالَهَا كَيْفَ يُطَلِّقُهَا فَقَالَ إِذَا مَضَى لَهُ شَهْرٌ لَا يَصِلُ إِلَيْهَا فِيهِ يُطَلِّقُهَا إِذَا نَظَرَ إِلَى غُرَّةِ الشَّهْرِ الْآخَرِ بِشُهُودٍ وَ يَكْتُبُ الشَّهْرَ الَّذِي يُطَلِّقُهَا فِيهِ وَ يُشْهِدُ عَلَى طَلَاقِهَا رَجُلَيْنِ فَإِذَا مَضَى ثَلَاثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ عَلَيْهِ نَفَقَتُهَا فِي تِلْكَ الثَّلَاثَةِ الْأَشْهُرِ الَّتِي تَعْتَدُّ فِيهَا .

I said, ‘What is yourasws view if he could sometimes go to her and sometimes he could not go to her, so he would know of her state, how should he divorce her?’ So heasws said: ‘When a month passes by for him, not being able to go to her in it, he can divorce her by looking at the onset of the month, with witnesses, and he writes down the month in which he divorces her, and keeps two men as witnesses upon his divorcing her. So when three months pass by, so she is irrevocably divorced from him, and he is a proposer from the proposers, and upon him is her expenses in the third month which she had her waiting period in’.[349]

باب الْوَقْتِ الَّذِي تَبِينُ مِنْهُ الْمُطَلَّقَةُ وَ الَّذِي يَكُونُ فِيهِ الرَّجْعَةُ مَتَى يَجُوزُ لَهَا أَنْ تَتَزَوَّجَ

Chapter 26 – The time which she becomes irrevocably divorced from him, and in which there happens to be the reversion, when is it allowed for her to re-marry?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ فَقَالَ إِذَا دَخَلَتْ فِي الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ حَلَّتْ لِلْأَزْوَاجِ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنَّ أَهْلَ الْعِرَاقِ يَرْوُونَ عَنْ عَلِيٍّ ( صلوات الله عليه ) أَنَّهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَغْتَسِلْ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَالَ فَقَدْ كَذَبُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(The narrator says) ‘I said to Abu Ja’farasws, ‘May Allahazwj Keep youasws well! A man divorces his wife upon purity, from without sleeping with her, with two just witnesses. So heasws said; ‘When she enters into the third menstruation, so she has fulfilled her waiting period, and she is Permissible for her husband’. I said to himasws, ‘May Allahazwj Keep youasws well! The people of Al-Iraq are reporting from Aliasws that heasws said: ‘He is more rightful with reverting back to her for as long as she has not washed from her third menstruation’. So he said, ‘They are lying’.[350]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .

Ali, from his father, from Ibn Abu Umeyr, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, both together, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The divorced woman, when she sees the blood from her third menstruation, so she is irrevocably divorced from him’.[351]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضَةِ الثَّالِثَةِ قَالَ قُلْتُ بَلَغَنِي أَنَّ رَبِيعَةَ الرَّأْيِ قَالَ مِنْ رَأْيِي أَنَّهَا تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ فَقَالَ كَذَبَ مَا هُوَ مِنْ رَأْيِهِ إِنَّمَا هُوَ شَيْ‏ءٌ بَلَغَهُ عَنْ عَلِيٍّ ( عليه السلام ) .

Ali, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, and Jameel Bin Darraj, and Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorced woman becomes irrevocably divorced during the first drop from the third menstruation’. I said, ‘It has reached me that Rabi’e Al-Raiy said, ‘It is from my opinion that she becomes irrevocably divorced during the first drop of blood’. So heasws said: ‘A lie! It is not from his opinion. But rather, it is a thing which reached him from Aliasws’.[352]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ مِنَ الْحَيْضَةِ الثَّالِثَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ishaq Bin Ammar, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘A man divorces his wife’. Heasws said: ‘He is more rightful with reverting back to her for as long as blood has not fallen from the third menstruation’.[353]

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُطَلَّقَةُ تَرِثُ وَ تُورَثُ حَتَّى تَرَى الدَّمَ الثَّالِثَ فَإِذَا رَأَتْهُ فَقَدِ انْقَطَعَ .

And from him, from Safwan, from Ibn Muskan, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The divorced woman inherits and is inherited (from) until she sees the third blood. So when she sees it, so she is cut-off’.[354]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلٍ كُلِّهِمْ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوَّلُ دَمٍ رَأَتْهُ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Jameel Bin Darraj, and Safwan Bin Yahya, from Ibn Bukeyr, and Ja’far Bin Sama’at, from Ibn Bukeyr, and Jameel, all of them from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The first blood she sees from the third menstruation, so she is irrevocably divorced from him’.[355]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ مِثْلَهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Zurara – similar to it’.

صَفْوَانُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الدَّمِ فِي الْقُرْءِ الْأَخِيرِ .

Safwan, from Ibn Bukeyr, from Zurara,from Abu Ja’farasws, said,

‘I heard himasws saying: ‘The divorced woman is irrevocably divorced during the first drop of the blood in the last menstruation’.[356]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ فَقَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ الثَّالِثِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Is’haq Bin Ammar, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws regarding the man who divorces his wife, so heasws said: ‘He is more rightful with reverting back to her, for as long as the blood has not fallen regarding the third (menstruation)’.[357]

عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ بَانَتْ مِنْهُ وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ زَعَمَ أَنَّهُ إِنَّمَا أَخَذَ ذَلِكَ بِرَأْيِهِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَذَبَ لَعَمْرِي مَا قَالَ ذَلِكَ بِرَأْيِهِ وَ لَكِنَّهُ أَخَذَهُ عَنْ عَلِيٍّ ( عليه السلام )

From him, from Safwan, from Musa Bin Bakr, from Zurara who said,

‘I said to Abu Ja’farasws, ‘I heard Rabi’at Al-Ra’iy saying, ‘When she sees the blood from the third menstruation, she is irrevocably divorced from him, and rather the period is what is between the two menstruations’, and claimed that he rather took that by his own opinion’. So Abu Ja’farasws said: ‘He lied! By myasws life, he did not say that by his own opinion, but he took is from Aliasws’.

قَالَ قُلْتُ لَهُ وَ مَا قَالَ فِيهَا عَلِيٌّ ( عليه السلام ) قَالَ كَانَ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ لَيْسَ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ .

He (the narrator) said, ‘I said to himasws, ‘And what did Aliasws say with regards to it?’ Heasws said: ‘Heasws was saying: ‘When she sees the blood from the third menstruation, so she has fulfilled her waiting period, and there is no way for him upon her, and rather the period is what is between the two menstruations, and it is not for her that she should re-marry until she has washed from the third menstruation’.[358]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ إِذَا طَلَّقَهَا زَوْجُهَا مَتَى تَكُونُ هِيَ أَمْلَكَ بِنَفْسِهَا فَقَالَ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَهِيَ أَمْلَكُ بِنَفْسِهَا

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the woman when her husband divorces her, when would she come to be in control of herself?’ So heasws said: ‘When she sees the blood from the third menstruation, so she is in control of herself’.

قُلْتُ فَإِنْ عَجِلَ الدَّمُ عَلَيْهَا قَبْلَ أَيَّامِ قُرْئِهَا فَقَالَ إِذَا كَانَ الدَّمُ قَبْلَ عَشَرَةِ أَيَّامٍ فَهُوَ أَمْلَكُ بِهَا وَ هُوَ مِنَ الْحَيْضَةِ الَّتِي طَهُرَتْ مِنْهَا وَ إِنْ كَانَ الدَّمُ بَعْدَ الْعَشَرَةِ الْأَيَّامِ فَهُوَ مِنَ الْحَيْضَةِ الثَّالِثَةِ وَ هِيَ أَمْلَكُ بِنَفْسِهَا .

I said, ‘So if the blood hastens to her before the days of the period?’ So heasws said: ‘When the blood was before ten days, so he is in control of her, and it would be from the menstruation that she had been purified from; and if the blood was after the ten days, so it is from the third menstruation, and she is in control of herself’.[359]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هِلَالٍ أَوْ عَلِيَّ بْنَ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ مَتَى تَبِينُ مِنْهُ قَالَ حِينَ يَطْلُعُ الدَّمُ مِنَ الْحَيْضَةِ الثَّالِثَةِ تَمْلِكُ نَفْسَهَا قُلْتُ فَلَهَا أَنْ تَتَزَوَّجَ فِي تِلْكَ الْحَالِ قَالَ نَعَمْ وَ لَكِنْ لَا تُمَكِّنُ مِنْ نَفْسِهَا حَتَّى تَطْهُرَ مِنَ الدَّمِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husay, from one of his companions, he thinks it was Muhammad Bin Abdullah Bin Hilal or Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the man who divorces his wife, when would she be irrevocably divorced from him?’ Heasws said: ‘When the blood emerges from the third menstruation, she would be in control of herself’. I said, ‘So, for her is that she can re-marry during that state?’ Heasws said: ‘Yes, but she cannot let her husband able over herself until she has purified from the blood’.[360]

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باب مَعْنَى الْأَقْرَاءِ

Chapter 27 – Meaning of Al-Aqra’a (the menses-free period)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ مِنْ رَأْيِي أَنَّ الْأَقْرَاءَ الَّتِي سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ إِنَّمَا هُوَ الطُّهْرُ فِيمَا بَيْنَ الْحَيْضَتَيْنِ فَقَالَ كَذَبَ لَمْ يَقُلْهُ بِرَأْيِهِ وَ لَكِنَّهُ إِنَّمَا بَلَغَهُ عَنْ عَلِيٍّ ( صلوات الله عليه ) فَقُلْتُ أَصْلَحَكَ اللَّهُ أَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ ذَلِكَ فَقَالَ نَعَمْ إِنَّمَا الْقُرْءُ الطُّهْرُ يَقْرِي فِيهِ الدَّمَ فَيَجْمَعُهُ فَإِذَا جَاءَ الْمَحِيضُ دَفَقَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,

‘I heard Rabiat Al-Raiy saying, ‘It is from my opinion that Al-Quroo is that which Allahazwj Mighty and Majestic Specified in the Quran, but rather it is the clean period in what is between the two menstruations’. So heasws said: ‘He lied! He did not say it by his own opinion, but rather it reached him from Aliasws’. So, I said, ‘May Allahazwj Keep youasws well! Aliasws was saying that?’ So heasws said: ‘Yes, rather Al-Quroo is the pure, during which the blood stops, so it coagulates. So when the menstruation comes, it streams out’.[361]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, altogether from jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Quroo, it is what is between the two menstruations’.[362]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Quroo is what is between the two menstruations’.[363]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْأَقْرَاءُ هِيَ الْأَطْهَارُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from sa’alba, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘A- Aqra’a, these are the pure ones’.[364]

باب عِدَّةِ الْمُطَلَّقَةِ وَ أَيْنَ تَعْتَدُّ

Chapter 28 – Waiting period of the divorced woman, and where she waits

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةَ قُرُوءٍ أَوْ ثَلَاثَةَ أَشْهُرٍ إِنْ لَمْ تَحِضْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the divorced woman that she goes out except by the permission of her husband until she fulfils her waiting period of three Quroos (pure periods), or three months if she does not menstruate’.[365]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ لَمْ تَكُنْ تَحِيضُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘The waiting period of the divorced woman is three Quroos (pure periods), or three months if she does not happen to menstruate’.[366]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Humeyd, from Ibn Sama’at, from Ja’far Bin Sama’at, from Dawood Bin Sirhan, from Abu Abdullahasws – similar to it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ قَالَ فِي بَيْتِهَا لَا تَخْرُجُ وَ إِنْ أَرَادَتْ زِيَارَةً خَرَجَتْ بَعْدَ نِصْفِ اللَّيْلِ وَ لَا تَخْرُجُ نَهَاراً وَ لَيْسَ لَهَا أَنْ تَحُجَّ حَتَّى تَنْقَضِيَ عِدَّتُهَا

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from sama’at Bin Mihran who said,

‘I asked himasws about the divorced woman, from where she waits. Heasws said: ‘In her house, she should not go out; and if she wants to visit, she should go out from after midnight, and not to go out by day, and it is not for her that she should go for Hajj until she has fulfilled her waiting period’.

وَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ كَذَلِكَ هِيَ قَالَ نَعَمْ وَ تَحُجُّ إِنْ شَاءَتْ .

And I asked himasws about the one widowed from her husband, is she like that?’ Heasws said: ‘Yes, but she can go to Hajj if she so desires to’.[367]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَعْتَدُّ فِي بَيْتِهَا وَ لَا يَنْبَغِي لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا وَ عِدَّتُهَا ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِلَّا أَنْ تَكُونَ تَحِيضُ .

Ali, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The divorced woman waits in her house and it is not befitting for her that she goes out until she has fulfilled her waiting period; and her waiting period is of three Quroos (pure periods), or three months, except if she happens to menstruate’.[368]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) عَنْ شَيْ‏ءٍ مِنَ الطَّلَاقِ فَقَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ طَلَاقاً لَا يَمْلِكُ فِيهِ الرَّجْعَةَ فَقَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا وَ مَلَكَتْ نَفْسَهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ تَعْتَدُّ حَيْثُ شَاءَتْ وَ لَا نَفَقَةَ لَهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from sa’ad Bin Abu Khalaf who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws about something from the divorce. So heasws said: ‘When the man divorces his wife with a divorce in which he has no control regarding the reversion, so she is irrevocably divorced from him the moment he divorces her, and she is in control of herself, and there is no way for him upon her, and she would wait wherever she so desires to, and there is no expenses for her’.

قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ قَالَ فَقَالَ إِنَّمَا عَنَى بِذَلِكَ الَّتِي تُطَلَّقُ تَطْلِيقَةً بَعْدَ تَطْلِيقَةٍ فَتِلْكَ الَّتِي لَا تُخْرَجُ وَ لَا تَخْرُجُ حَتَّى تُطَلَّقَ الثَّالِثَةَ فَإِذَا طُلِّقَتِ الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا نَفَقَةَ لَهَا وَ الْمَرْأَةُ الَّتِي يُطَلِّقُهَا الرَّجُلُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى يَخْلُوَ أَجَلُهَا فَهَذِهِ أَيْضاً تَقْعُدُ فِي مَنْزِلِ زَوْجِهَا وَ لَهَا النَّفَقَةُ وَ السُّكْنَى حَتَّى تَنْقَضِيَ عِدَّتُهَا .

He (the narrator) said: ‘Is not Allahazwj Mighty and Majestic Saying [65:1] Do not drive them out of their houses, nor should they themselves go forth?’ So heasws said: ‘But rather it Means by that who is divorced with a divorce after a divorce, so she is the one who should not be driven out nor go out until she is divorced by the third divorce. So when she is divorced with the third, so she is irrevocably divorced from him, and there is no expenses for her, and the woman who the man divorces with a divorce, then leaves her until she is free from her term, so this one as well should sit a house of her husband, and for her is the expenses, and the dwelling until she fulfills her waiting period’.[369]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَعْتَدُّ الْمُطَلَّقَةُ فِي بَيْتِهَا وَ لَا يَنْبَغِي لِزَوْجِهَا إِخْرَاجُهَا وَ لَا تَخْرُجُ هِيَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorced woman would wait in her house, and it is not befitting for her husband that he should exit her nor should she go out’.[370]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَشَوَّفَتْ لِزَوْجِهَا مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ وَ لَا يَسْتَأْذِنُ عَلَيْهَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The divorced woman should yearn (beautify herself) for her husband for as long as there is reversion for him upon her, and he does not need permission to go to her’.[371]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِ زَوْجِهَا .

Humeyd Bin Ziyad, from Ibn sama’at, from Ibn Rabat, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked about the divorced woman, where she should wait’. So heasws said: ‘In the house of her husband’.[372]

عَنْهُ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِهَا إِذَا كَانَ طَلَاقاً لَهُ عَلَيْهَا رَجْعَةٌ لَيْسَ لَهُ أَنْ يُخْرِجَهَا وَ لَا لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا .

From him, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the divorced woman, where she should wait’. So heasws said: ‘In her house, when it was a divorce with a reversion being for him, it is not for him that he should exit her, nor for her that she should go out until she fulfils her husband’.[373]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .

From him, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Ali Bin Abu Hamza, from Abu Baseer – similar to it.

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ تَعْتَدُّ فِي بَيْتِهَا وَ تُظْهِرُ لَهُ زِينَتَهَا لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً .

Humeyd Bin Ziyad, from Ibn Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws): ‘Regarding the divorced woman, she should wait in her house and manifest her adornments for him, [65:1] Perhaps Allah may after that bring about reunion’.[374]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا بِثَلَاثَةِ قُرُوءٍ أَوْ ثَلَاثَةِ أَشْهُرٍ إِنْ لَمْ تَحِضْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, and al Husayn Bin saeed, from Al Wasim Bin Urwat, from Abu Al Abbas,

Heasws said: ‘It is not befitting for the divorced woman that she goes out except by the permission from her husband, until she has fulfilled her waiting period by three Al-Quroo (pure periods), or three months if she does not menstruate’.[375]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَحُجُّ فِي عِدَّتِهَا إِنْ طَابَتْ نَفْسُ زَوْجِهَا .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The divorced woman can perform Hajj during her waiting period if she appeals herself for her husband’.[376]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ الْمُطَلَّقَةُ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ .

Muhammad Bin Ismail, from Al Fazal Bin Shazan, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’la, from Muhammad Bin Muslim,

Heasws said: ‘The divorced woman can perform Hajj, and testify for the rights’.[377]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَكْتَحِلُ وَ تَخْتَضِبُ وَ تَطَيَّبُ وَ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً لَعَلَّهَا أَنْ تَقَعَ فِي نَفْسِهِ فَيُرَاجِعَهَا .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorced woman should apply Kohl, and hair dye, and perfume, and wear whatsoever she so desires to from the clothes, because Allahazwj Mighty and Majestic is Saying [65:1] Perhaps Allah may after that bring about reunion. Perhaps she would occur in his self so he would revert back to her’.[378]

باب فِي تَأْوِيلِ قَوْلِهِ تَعَالَى لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ

Chapter 29 – The explanation of the Words of the High [65:1] Do not drive them out of their houses, nor should they themselves go forth

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الرِّضَا ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ أَذَاهَا لِأَهْلِ الرَّجُلِ وَ سُوءُ خُلُقِهَا .

Ali Bin Ibrahim, from his father, from one of his companions,

(It has been narrated) from Al-Rezaasws regarding the Words of Allahazwj Mighty and Majestic [65:1] Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency. Heasws said: ‘Her hurting the family of the man and her evil manners’.[379]

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلَ الْمَأْمُونُ الرِّضَا ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ يَعْنِي بِالْفَاحِشَةِ الْمُبَيِّنَةِ أَنْ تُؤْذِيَ أَهْلَ زَوْجِهَا فَإِذَا فَعَلَتْ فَإِنْ شَاءَ أَنْ يُخْرِجَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا فَعَلَ .

One of our companions, from Ali Bin Al Hassan Al Taymuly, from Ali Bin Asbaat, from Muhammad Bin Ali Bin Ja’far who said,

‘Al-Mamoun asked Al-Rezaasws about the Words of Allahazwj Mighty and Majestic [65:1] Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency, heasws said: ‘It Means by the ‘open indecency’, if she hurts the family of her husband. So when she does that, so if he so desires to exit her from before the completion of her waiting period, so he can do it’.[380]

باب طَلَاقِ الْمُسْتَرَابَةِ

Chapter 30 – Divorce of the irregularly menstruating woman

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُسْتَرَابُ بِهَا وَ مِثْلُهَا تَحْمِلُ وَ مِثْلُهَا لَا تَحْمِلُ وَ لَا تَحِيضُ وَ قَدْ وَاقَعَهَا زَوْجُهَا كَيْفَ يُطَلِّقُهَا إِذَا أَرَادَ طَلَاقَهَا قَالَ لِيُمْسِكْ عَنْهَا ثَلَاثَةَ أَشْهُرٍ ثُمَّ يُطَلِّقُهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Dawood Bin Abu Yazeed Al Attar, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman who he is suspicious with, and the likes of her become pregnant, and the likes of her do not get pregnant and do not menstruate, and her husband has slept with her, how should he divorce her when he intends to divorce her?’ Heasws said: ‘He should withhold from her for three months, then divorces her’.[381]

باب طَلَاقِ الَّتِي تَكْتُمُ حَيْضَهَا

Chapter 31 – Divorce of the one who conceals her menstruation

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ لَهُ امْرَأَةٌ مِنْ نِسَاءِ هَؤُلَاءِ الْعَامَّةِ وَ أَرَادَ أَنْ يُطَلِّقَهَا وَ قَدْ كَتَمَتْ حَيْضَهَا وَ طُهْرَهَا مَخَافَةَ الطَّلَاقِ فَكَتَبَ ( عليه السلام ) يَعْتَزِلُهَا ثَلَاثَةَ أَشْهُرٍ وَ يُطَلِّقُهَا .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Hassan Bin Ali Bin Ali Bin Kaysan who said,

‘I wrote to Al-Rezaasws asking himasws about a man who had a wife from the women of these general Muslims, and he wanted to divorce her, and she had concealed her menstruation, and her purity fearing the divorce. So heasws wrote: ‘He should retire her for three months and divorce her’.[382]

باب فِي الَّتِي تَحِيضُ فِي كُلِّ شَهْرَيْنِ وَ ثَلَاثَةٍ

Chapter 32 – Regaring the woman who menstruates every two months or three

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ عِنْدَهُ امْرَأَةٌ شَابَّةٌ وَ هِيَ تَحِيضُ كُلَّ شَهْرَيْنِ أَوْ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً وَاحِدَةً كَيْفَ يُطَلِّقُهَا زَوْجُهَا فَقَالَ أَمْرُهَا شَدِيدٌ تُطَلَّقُ طَلَاقَ السُّنَّةِ تَطْلِيقَةً وَاحِدَةً عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ ثُمَّ تُتْرَكُ حَتَّى تَحِيضَ ثَلَاثَ حِيَضٍ مَتَى حَاضَتْ فَإِذَا حَاضَتْ ثَلَاثاً فَقَدِ انْقَضَتْ عِدَّتُهَا

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabatany,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about a man with whom was a young woman and she was menstruating every two months or three months with one menstruation, how should her husband divorce her?’ Heasws said: ‘Her matter is difficult. She would be divorced by a divorce of the Sunnah, with one divorce upon purity, from without copulation, with witnesses. Then she would be left until she menstruates with three menstruations, whenever she menstruates. So when she has menstruated thrice, so she has fulfilled her waiting period’.

قِيلَ لَهُ وَ إِنْ مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ فِيهَا ثَلَاثَ حِيَضٍ قَالَ إِذَا مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ ثَلَاثَ حِيَضٍ يُتَرَبَّصُ بِهَا بَعْدَ السَّنَةِ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدِ انْقَضَتْ عِدَّتُهَا قِيلَ فَإِنْ مَاتَ أَوْ مَاتَتْ فَقَالَ أَيُّهُمَا مَاتَ وَرِثَ صَاحِبُهُ مَا بَيْنَهُ وَ بَيْنَ خَمْسَةَ عَشَرَ شَهْراً .

It was said to himasws, ‘And if a year passes by and she has not menstruated therein with three menstruations?’ Heasws said: ‘When a year passes by and she has not menstruation with three menstruation, she would be observed with after the year, for three months. Then she has fulfilled her waiting period’. It was said, ‘Supposing he dies or she dies?’ So heasws said: ‘Whichever of the two dies, the other would inherit, during what is between it and fifteen months’.[383]

باب عِدَّةِ الْمُسْتَرَابَةِ

Chapter 33 – Waiting period of the woman with irregular menstruations

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَمْرَانِ أَيُّهُمَا سَبَقَ بَانَتْ مِنْهُ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Two matters, whichever of the two precedes, she would be irrevocably divorced from him, the divorced woman with irregular menstruation. The menstruation is irregular if a white month passes by her, not being any blood therein, she would be irrevocably divorced from him; and if three menstruations pass by her, there not being three months between the two menstruation, she would be irrevocably divorced by the menstruation’.[384]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْجَارِيَةُ الشَّابَّةُ الَّتِي لَا تَحِيضُ وَ مِثْلُهَا تَحْمِلُ طَلَّقَهَا زَوْجُهَا قَالَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abdul Kareem, from Muhammad Bin Hakeem,

(It has been narrated) from Abd Salihasws (7th Imamasws), said, ‘I said to himasws, ‘The young girl who does not menstruate, and the likes of her get pregnant, her husband divorced her’. Heasws said: ‘Her waiting period is of three months’.[385]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الَّتِي لَمْ تَحِضْ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ وَ الْقُرُوءُ جَمْعُ الدَّمِ بَيْنَ الْحَيْضَتَيْنِ.

Sahl Bin Ziyad, from Ahmad, from Abdul Kareem, from Abu Baseer, from

Abu Abdullahasws having said: ‘The waiting period of the woman who does not menstruate and the woman suffering from menstrual bleeding from which she is not pure, is of three months; and the waiting period of the woman who menstruates, and her menstruation is straight, is of three Quroo (pure periods), and Al-Quroo is the coagulation of the blood between the two menstruations’.[386]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الَّتِي تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً كَيْفَ تَعْتَدُّ قَالَ تَنْتَظِرُ مِثْلَ قُرْئِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِ فِي الِاسْتِقَامَةِ فَلْتَعْتَدَّ ثَلَاثَةَ قُرُوءٍ ثُمَّ لْتَزَوَّجْ إِنْ شَاءَتْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman who menstruates once every three months, how should she wait’. Heasws said: ‘She should wait with the likes of her Quroo (pure periods) which she used to menstruate with the straight menstruation. So let her wait for three Quroos, then let her re-marry if she so desires to’.[387]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً أَوْ فِي سِتَّةٍ أَوْ فِي سَبْعَةِ أَشْهُرٍ وَ الْمُسْتَحَاضَةِ الَّتِي لَمْ تَبْلُغِ الْحَيْضَ وَ الَّتِي تَحِيضُ مَرَّةً وَ تَرْتَفِعُ مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ ثَلَاثَةُ أَشْهُرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said regarding the woman who menstruates once in every three months, or in one year, on in seven months, and the woman suffering from vaginal bleeding and she has not reached the menstruations, and the woman who menstruates once, and it is lifted once, and the woman who has no hope of the child, and the woman whose menstruation is lifted and she claims that she has not despaired (in menopause), and the woman who sees the yellowness from a menstruation which is not with regularity. So heasws mentioned that the waiting period of all of these is of three months’.[388]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَرْأَةِ يُطَلِّقُهَا زَوْجُهَا وَ هِيَ تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً فَقَالَ إِذَا انْقَضَتْ ثَلَاثَةُ أَشْهُرٍ انْقَضَتْ عِدَّتُهَا يُحْسَبُ لَهَا لِكُلِّ شَهْرٍ حَيْضَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said regarding the two whose husband divorced her and she was menstruating every three months with a menstruation. So heasws said: ‘When she fulfils three months, her waiting period is fulfilled. Each month would be counted for her as a menstruation’.[389]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا وَلَدَتْ وَ طَهُرَتْ وَ هِيَ امْرَأَةٌ لَا تَرَى دَماً مَا دَامَتْ تُرْضِعُ مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas who said,

‘I asked Abu Abdullahasws about a man who divorced his wife after having given birth, and purified, and she is a woman who does not see blood for as long as she breast-feeds. What is her waiting period?’ Heasws said: ‘Three months’.[390]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمَرْأَةِ الَّتِي لَا تَحِيضُ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ

Ali, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The waiting period of the woman who does not menstruate, and the woman suffering from vaginal bleeding and is not pure, is of three months; and the waiting period of the menstruating woman, and her menstruation is regular, is of three Quroo (pure periods)’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ مَا الرِّيبَةُ فَقَالَ مَا زَادَ عَلَى شَهْرٍ فَهُوَ رِيبَةٌ فَلْتَعْتَدَّ ثَلَاثَةَ أَشْهُرٍ وَ لْتَتْرُكِ الْحَيْضَ وَ مَا كَانَ فِي الشَّهْرِ لَمْ تَزِدْ فِي الْحَيْضِ عَلَيْهِ ثَلَاثَ حِيَضٍ فَعِدَّتُهَا ثَلَاثُ حِيَضٍ .

He (the narrator) said, ‘And I asked himasws about the Words of Allahazwj Mighty and Majestic [65:4] if you have a doubt – what is the doubt?’ So heasws said: ‘What is increased upon a month, so it is a doubtful, therefore let her wait three months, and neglects the menstruation, and whatever was in the month does not exceed in the menstruation upon it for three menstruation, so her waiting period is of three menstruations’.[391]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَيُّ الْأَمْرَيْنِ سَبَقَ إِلَيْهَا فَقَدِ انْقَضَتْ عِدَّتُهَا إِنْ مَرَّتْ ثَلَاثَةُ أَشْهُرٍ لَا تَرَى فِيهَا دَماً فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ مَرَّتْ ثَلَاثَةُ أَقْرَاءٍ فَقَدِ انْقَضَتْ عِدَّتُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said: ‘Whichever of the two matters precedes to her, so she has fulfilled her waiting period – if three months pass by and she does not see blood therein, so she has fulfilled her waiting period; and if three Quroo (pure periods) pass by, so she has fulfilled her waiting period’.[392]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ إِذَا نَظَرَتْ فَلَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ فَإِذَا كَانَتْ لَا يَسْتَقِيمُ لَهَا حَيْضٌ تَحِيضُ فِي الشَّهْرِ مِرَاراً فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْتَحَاضَةِ ثَلَاثَةُ أَشْهُرٍ وَ إِذَا كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ .

Muhammad, from Ahmad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,

‘When she looks, so she does not find the Quroos (pure periods) except for three months, so it was such that her menstruations were not regular for her, she being menstruating time and again during the month, so her waiting period is the waiting period of the one suffering from vaginal bleeding, three months; and when it was such that her menstruations were regular menstruations, so it is one menstruation during each month, between every two menstruations being a month, and that is the Quroo (pure period)’.[393]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ طُلِّقَتْ وَ قَدْ طَعَنَتْ فِي السِّنِّ فَحَاضَتْ حَيْضَةً وَاحِدَةً ثُمَّ ارْتَفَعَ حَيْضُهَا فَقَالَ تَعْتَدُّ بِالْحَيْضَةِ وَ شَهْرَيْنِ مُسْتَقْبِلَيْنِ فَإِنَّهَا قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq Shaeer, from Haroun Bin Hamza,

(It has been narrated) from Abu Abdullahasws regarding a woman who is divorced, and she is advanced in the age. So she menstruated with one menstruation, then her menstruations were lifted. So heasws said: ‘She should wait with the menstruation and two months, consecutively, so she is one who has despaired from the menstruation (reached menopause)’.[394]

باب أَنَّ النِّسَاءَ يُصَدَّقْنَ فِي الْعِدَّةِ وَ الْحَيْضِ

Chapter 34 – The women are ratified with regards to the waiting period and the menstruation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْعِدَّةُ وَ الْحَيْضُ لِلنِّسَاءِ إِذَا ادَّعَتْ صُدِّقَتْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The waiting period, and the menstruation are for the women; when they claim, they would be ratified’.[395]

باب الْمُسْتَرَابَةِ بِالْحَبَلِ

Chapter 35 – The woman of irregular menstruation with the pregnancy

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ فَادَّعَتْ حَبَلًا انْتَظَرَ تِسْعَةَ أَشْهُرٍ فَإِنْ وَلَدَتْ وَ إِلَّا اعْتَدَّتْ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدْ بَانَتْ مِنْهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I heard Abu Ibrahimasws (7th Imamasws) saying: ‘When the man divorces his wife, so she waits while pregnant, she should wait for nine months. So if she were to give birth, or else she should wait three months, then she is irrevocably divorced from him’.[396]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا كَمْ عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَبَلُ تِسْعَةُ أَشْهُرٍ قُلْتُ تَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَا رِيبَةَ عَلَيْهَا تَزَوَّجُ إِنْ شَاءَتْ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Abu Hamza, from Muhammad Bin Hakeem,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘A young woman the likes of whom menstruate, her husband divorces her, and her menstruations are lifted. How much is her waiting period?’ Heasws said: ‘Three months’. I said, ‘So if she claims to be pregnant after three months?’ Heasws said: ‘Her waiting period is nine months’. I said, ‘So if she claims to be pregnant after nine months?’ Heasws said: ‘But rather, the pregnancy is of nine months’. I said, ‘She can marry?’ Heasws said: ‘She should be precautionary for three months’. I said, ‘So if she claimed after three months?’ Heasws said: ‘There is no doubt upon her. She can marry if she so desires to’.[397]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ ابْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ أَوْ أَبِيهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَتَقُولُ أَنَا حُبْلَى فَتَمْكُثُ سَنَةً قَالَ إِنْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَةٍ لَمْ تُصَدَّقْ وَ لَوْ سَاعَةً وَاحِدَةً فِي دَعْوَاهَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Ibn Hakeem,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), or from hisasws fatherasws having said with regards to the divorced woman, her husband divorces her so she is saying, ‘I am pregnant’. So she remains for a year’, heasws said: ‘If she comes with him after more than a year, she would not be ratified, even if it is one hour in her claim’.[398]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهَا تَزَوَّجَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ فَتَبَيَّنَ بِهَا بَعْدَ مَا دَخَلَتْ عَلَى زَوْجِهَا أَنَّهَا حَامِلٌ قَالَ هَيْهَاتَ مِنْ ذَلِكَ يَا ابْنَ حَكِيمٍ رَفْعُ الطَّمْثِ ضَرْبَانِ إِمَّا فَسَادٌ مِنْ حَيْضَةٍ فَقَدْ حَلَّ لَهَا الْأَزْوَاجُ وَ لَيْسَ بِحَامِلٍ وَ إِمَّا حَامِلٌ فَهُوَ تَسْتَبِينُ فِي ثَلَاثَةِ أَشْهُرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَهُ وَقْتاً يَسْتَبِينُ فِيهِ الْحَمْلُ

Humeyd Bin Ziyad, from Ibn Sama’at, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muhammd Bin Hakeem,

(It has been narrated) from Al-Abd Al-Salihasws (7th Imamasws), said, ‘I said to himasws, ‘The young woman, the likes of whom menstruate, her husband divorces her, so her menstruations are lifted. What is her waiting period?’ Heasws said: ‘Three months’. I said, ‘May I be sacrificed for youasws! Supposing she were to get married after three months, so it is manifested by her after having entered upon her husband, that she is pregnant?’ Heasws said: ‘Far be it from that, O Ibn Hakeem! The lifting of the menstruations is of two types – either a spoiling of a menstruation, so the husbands are Permissible for her and she is not pregnant, or if she is pregnant it would have become apparent during three months, because Allahazwj Mighty and Majestic has Made a time during which the pregnancy becomes apparent’.

قَالَ قُلْتُ فَإِنَّهَا ارْتَابَتْ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَمْلُ تِسْعَةُ أَشْهُرٍ قُلْتُ فَتَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَيْسَ عَلَيْهَا رِيبَةٌ تَتَزَوَّجُ .

He (the narrator) said, ‘I said, ‘Suppose she is of irregular menstruations?’ Heasws said: ‘Her waiting period is of nine months’. I said, ‘So if she became irregular after nine months?’ Heasws said:’ But rather, the pregnancy is of nine months’. I said, ‘So if she were to marry?’ Heasws said: ‘She should be precautionary for three monts’. I said, ‘So if she is irregular after three months?’ Heasws said: ‘There is no doubt upon her. She can get married’.[399]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ فَلَمَّا مَضَتْ ثَلَاثَةُ أَشْهُرٍ ادَّعَتْ حَبَلًا قَالَ يُنْتَظَرُ بِهَا تِسْعَةَ أَشْهُرٍ قَالَ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ذَلِكَ حَبَلًا قَالَ هَيْهَاتَ هَيْهَاتَ إِنَّمَا يَرْتَفِعُ الطَّمْثُ مِنْ ضَرْبَيْنِ إِمَّا حَبَلٍ بَيِّنٍ وَ إِمَّا فَسَادٍ مِنَ الطَّمْثِ وَ لَكِنَّهَا تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ بَعْدُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sia, from Yunus, from Muhammad Bin Hakeem,

(It has been narrated) from Abu Abdullahasws, or Abu Al-Hassanasws, said, ‘I said to himasws, ‘A man divorces his wife. So when three months pass by, she claims to be pregnant’. Heasws said: ‘He should wait with her for nine months’. I said, ‘So if she claim after to be pregnant?’ Heasws Far be it! Far be it! But rather, the lifting of the menstruation is of two types – Either a pregnancy is manifested, or there is a spoiling from the menstruations. But, she should be precautionary by three months afterwards’.

وَ قَالَ أَيْضاً فِي الَّتِي كَانَتْ تَطْمَثُ ثُمَّ يَرْتَفِعُ طَمْثُهَا سَنَةً كَيْفَ تُطَلَّقُ قَالَ تُطَلَّقُ بِالشُّهُودِ

And he (the narrator) said as well: ‘Regarding the woman who menstruates, then her menstruation is lifted for a year, how would she be divorced?’ Heasws said: ‘She would be divorced by the witnesses?’[400]

باب نَفَقَةِ الْحُبْلَى الْمُطَلَّقَةِ

Chapter 36 – Expenses of the pregnant divorced woman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَامِلُ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا بِالْمَعْرُوفِ حَتَّى تَضَعَ حَمْلَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The pregnant woman, her term is that she places her load (gives birth), and upon him is her expenses which are reasonable until she places her load (gives birth)’.[401]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا فَإِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazal, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces the woman and she is pregnant, he has to spend upon her until she places her load (gives birth). So when she has place it, he gives her recompense, and should not harm her except if he finds one who is of a cheaper recompense than her (for the breast-feeding). So if she (agrees to) breast-feed with that recompense, she is more deserving with (breast-feeding) her son until she weans him’.[402]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا إِنْ تُرْضِعْهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The pregnant divorced woman, he should spend upon her until she places her load, and she is more deserving with her son that she breas-feeds him with what another woman is accepting to do it for. Allahazwj Mighty and Majestic is Saying [2:233] neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and upon the heir is similar to that

قَالَ كَانَتِ الْمَرْأَةُ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا إِذَا أَرَادَ مُجَامَعَتَهَا فَتَقُولُ لَا أَدَعُكَ لِأَنِّي أَخَافُ أَنْ أَحْمِلَ عَلَى وَلَدِي وَ يَقُولُ الرَّجُلُ لَا أُجَامِعُكِ إِنِّي أَخَافُ أَنْ تَعْلَقِي فَأَقْتُلَ وَلَدِي فَنَهَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تُضَارَّ الْمَرْأَةُ الرَّجُلَ وَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ

Heasws said: ‘The woman from us used to raise her hands to her husband when he wanted to approach her, so she was saying, ‘I will not let you, because I fear that I would be pregnant upon my child’, and the man was saying, ‘I will not sleep with you. I fear my instinct, so I would kill my child’. So Allahazwj Mighty and Majestic Prohibited that the woman should harm the man, and he man should harm the woman. 

وَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ وَ إِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ .

And as for Hisazwj Words and upon the heir is similar to that, so Heazwj has Forbidden that the child be harmed, or his mother would harm him with regards to him being breast-fed. And it is not for her that she should take (recompense) with regards to his breast-feeding for more than two years complete. And if they both intend a wet-nurse to feed on both their behalves before that, it would be better, and the feeding, it is the weaning’.[403]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حُبْلَى قَالَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا حَتَّى تَضَعَ حَمْلَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the man who divorces his wife and she is pregnant. Heasws said: ‘Her term is that she places her burden, and upon him is her expenses until she places her load’.[404]

باب أَنَّ الْمُطَلَّقَةَ ثَلَاثاً لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ

Chapter 37 – The woman divorced thrice, there is neither a dwelling for her nor expenses

أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُطَلَّقَةَ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا هِيَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .

Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, and Humeyd Bin Ziyad, from Ibn Sama’at, all of them, from Safwan Bin yahya, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The thrice divorced woman, there are no expenses for her upon her husband. But rather it is for her husband, upon whom is (the right of) reversion’.[405]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ ثَلَاثاً عَلَى السُّنَّةِ هَلْ لَهَا سُكْنَى أَوْ نَفَقَةٌ قَالَ لَا .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman divorced thrice upon the Sunnah, is there a dwelling for her, or expenses?’ Heasws said: ‘No’.[406]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوْ رَجُلٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ ثَلَاثاً أَ لَهَا سُكْنَى وَ نَفَقَةٌ قَالَ حُبْلَى هِيَ قُلْتُ لَا قَالَ لَا .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, or a man, from Hammad, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having been asked about the woman divorced thrice, is there a dwelling for her and expenses?’ Heasws said: ‘Is she pregnant?’ I said, ‘No’. Heasws said: ‘No’.[407]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا ذَلِكَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The woman divorced three times, there are no expenses for her upon her husband. But rather, that is for the woman upon whom her husband has a right of reversion’.[408]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ الْمُطَلَّقَةُ ثَلَاثاً أَ لَهَا سُكْنَى أَوْ نَفَقَةٌ فَقَالَ حُبْلَى هِيَ فَقُلْتُ لَا قَالَ لَيْسَ لَهَا سُكْنَى وَ لَا نَفَقَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, from usman Bin Isa, from Sama’at who said,

‘I said, ‘The thrice divorced woman, is there dwelling for her, or expenses?’ So heasws said: ‘Is she pregnant?’ So I said, ‘No’. Heasws said: ‘There is neither a dwelling for her nor expenses’.[409]

باب مُتْعَةِ الْمُطَلَّقَةِ

Chapter 38 – Providing for the divorced woman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ أَ يُمَتِّعُهَا قَالَ نَعَمْ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُحْسِنِينَ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding the man who divorces his wife, shall he provide for her?’ Heasws said: ‘Yes. Does he not love to become one of the do-gooders? Does he not want to become one of the pious?’[410]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيُّ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ وَ كَيْفَ لَا يُمَتِّعُهَا وَ هِيَ فِي عِدَّتِهَا تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا مَا يَشَاءُ

Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious. Heasws said: ‘He provides for her after the fulfillment of her waiting period upon the financial solvent in accordance to his ability, and upon the poor according to his ability. And how can he not provide for her and she is in her waiting period, she is hoping for him and he is hoping for her; and Allahazwj Mighty and Majestic would bring about whatever Heazwj so Desires to’.

وَ قَالَ إِذَا كَانَ الرَّجُلُ مُوَسَّعاً عَلَيْهِ مَتَّعَ امْرَأَتَهُ بِالْعَبْدِ وَ الْأَمَةِ وَ الْمُقْتِرُ يُمَتِّعُ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً لَهُ بِأَمَةٍ وَ لَمْ يُطَلِّقِ امْرَأَةً إِلَّا مَتَّعَهَا .

And heasws said: ‘If the man was affluent upon him is the provision for his wife with the slave and the maid, and the poor should provide with the wheat, and the barley, and the raisins, and the clothes, and the Dirhams; and Al-Hassanasws Bin Aliasws provided for a wife of hisasws with a maid, and heasws did not divorce hisasws woman except that heasws provided for her’.[411]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan, and Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at, altogether,

(It has been narrated) from Abu Abdullahasws having said regarding the Words of Allahazwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious, heasws said: ‘Her provision is what her fulfillment of her waiting period, upon the affluent in accordance to his ability, and upon the poor according to his ability’.

قَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ بِالْحِنْطَةِ [بِالتَّمْرِ] وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً طَلَّقَهَا بِأَمَةٍ وَ لَمْ يَكُنْ يُطَلِّقُ امْرَأَةً إِلَّا مَتَّعَهَا .

Heasws said: ‘How can he provide for her during her waiting period and she is hoping for him and Allahazwj would Bring about whatever Heazwj so Desires to. As for the affluent man, he should provide with the slave and the maid, and the poor should provide with the wheat, and the dates, and the raisins, and the clothes, and the Dirhams; and Al-Hassanasws Bin Aliasws provided a woman heasws divorced with a slave girl, and heasws did not divorce a woman except that heasws provided for her’.

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) يُمَتِّعُ نِسَاءَهُ بِالْأَمَةِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, similar to it except that heasws said: ‘And Al-Hassanasws Bin Aliasws used to provide hisasws women with the maid’.[412]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ مُعْسِراً لَا يَجِدُ قَالَ خِمَارٌ أَوْ شِبْهُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer who said,

‘I said to Abu Ja’farasws, ‘Inform me about the Words of Allahazwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious. What is the lowest of that provision when he was financially tight, he cannot find it?’ Heasws said: ‘A scarf or something resembling it’.[413]

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باب مَا لِلْمُطَلَّقَةِ الَّتِي لَمْ يُدْخَلْ بِهَا مِنَ الصَّدَاقِ

Chapter 39 – What is for the divorced woman who has not been touched with, from the dower

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَدْ بَانَتْ مِنْهُ وَ تَتَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلْيُمَتِّعْهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, altogether from Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his woman before he sleeps with her, so she is irrevocably divorced from him, and she can marry if she so desires to from that very moment; and if a dower was Obligated for her, so for her would be half the dower; and if a dower was not Obligated for her, so let him provide for her’.[414]

صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا فَتُجِيزُ فَإِذَا عَفَا فَقَدْ جَازَ .

Safwan, from Ibn Muskan, from Abu Baseer and Ali from his father, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, altogether,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:237] And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie. Heasws said: ‘He is the father, or the brother, or the man who has been bequeathed for it and his instructions are allowed with regards to the wealth of the woman, so he should provide for her. So it would be allowed, when he excuses in accordance to what is allowed’.[415]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ مِثْلُهَا مِنَ النِّسَاءِ

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding a man who divorces his wife before he sleeps with her. Heasws said: ‘Upon him is half the dower, if something was Obligated for her; and if it was not Obligated for her, so let him provide for her approximately to what he would provide for the likes of her from the women’.

قَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبِيعُ لَهَا وَ يَشْتَرِي لَهَا فَإِذَا عَفَا فَقَدْ جَازَ .

He (the narrator) said, ‘And heasws said regarding the Words of Allahazwj Mighty and Majestic [2:237] or he should relinquish in whose hand is the marriage tie. Heasws said: ‘He is the father, or the brother, and the man who has been bequeathed to it, and the man whose instructions are allowed in the wealth of the woman, so he buys for her and he sells for her. So when he excuses, so it is allowed’.[416]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْ‏ءٍ .

Ali, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I said to Abu Abdullahasws, ‘A man who married a woman upon one hundred sheep, then ushers the sheep to her. Then he divorces her before sleeping with her, and the sheep have given birth’. Heasws said: ‘If the sheep were impregnated when they were with him, half of these would be returned with half of the children; and they were not impregnated when they were with him, half of these (sheep) would be returned and nothing from the children would be returned’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ سَاقَ إِلَيْهَا غَنَماً وَ رَقِيقاً فَوَلَدَتِ الْغَنَمُ وَ الرَّقِيقُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws, similar to it except that he said, ‘He ushered to her sheep and a slave. So the sheep and the slave gave birth’.[417]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الرَّتْقَاءَ أَوِ الْجَارِيَةَ الْبِكْرَ فَيُطَلِّقُهَا سَاعَةً تُدْخَلُ عَلَيْهِ فَقَالَ هَاتَانِ يَنْظُرُ إِلَيْهِمَا مَنْ يُوثَقُ بِهِ مِنَ النِّسَاءِ فَإِنْ كُنَّ عَلَى حَالِهِنَّ كَمَا أُدْخِلْنَ عَلَيْهِ فَإِنَّ لَهُنَّ نِصْفَ الصَّدَاقِ الَّذِي فَرَضَ لَهَا وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ .

Muhammad, from Ahmad, from Ibn Mahboub, from Ibn Bukeyr, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the man who married the woman, the non-virgin or the virgin slave girl, so he divorced her the moment she came over to him. So heasws said: ‘This is where she would be examined by the reliable ones from the women. So if she was upon her state just as she had come over to him, so for her would be half the dower which was Obligated for her, and there is no waiting period for her from it’.[418]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْدَ حِبَرَةٍ بِالْأَلْفِ الَّتِي أَصْدَقَهَا فَقَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُونُ الْعَبْدُ لَهَا .

Muhammad, from Ahmad, from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullahasws about a man who married a woman by a thousand Dirhams. So he gives her a fugitive slave of his, and a garment, a veil, with a thousand (Dirhams) which is her dower. So heasws said: ‘When she is pleased with the slave, and he had recognised it, so there is no problem when she takes possession of the clothes, and she is pleased with the slave’. I said, ‘Supposing he were to divorce her before he sleeps with her?’ Heasws said: ‘There is no dower for her, and she would return to him five hundred Dirhams, and the slave would be for her’.[419]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ جَعَلَ صَدَاقَهَا أَبَاهَا عَلَى أَنْ تَرُدَّ عَلَيْهِ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا مَا يَنْبَغِي لَهَا أَنْ تَرُدَّ عَلَيْهِ وَ إِنَّمَا لَهَا نِصْفُ الْمَهْرِ وَ أَبُوهَا شَيْخٌ قِيمَتُهُ خَمْسُمِائَةِ دِرْهَمٍ وَ هُوَ يَقُولُ لَوْ لَا أَنْتُمْ لَمْ أَبِعْهُ بِثَلَاثَةِ آلَافِ دِرْهَمٍ فَقَالَ لَا يُنْظَرُ فِي قَوْلِهِ وَ لَا تَرُدُّ عَلَيْهِ شَيْئاً .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullahasws about a man who married a woman and made her dower to be her father upon that a thousand Dirhams would be returned to him. Then he divorces her before he sleeps with her. What is befitting for her that she should return to him? And rather, for her is half the dower, and her father is an old man. His value is five hundred Dirhams, and he is saying, ‘Were it not for you, I would not sell him with three thousand Dirhams’. So heasws said: ‘There would be no consideration for his words, and nothing would be returned to him’.[420]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ شِهَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَدَّاهَا إِلَيْهَا فَوَهَبَتْهَا لَهُ وَ قَالَتْ أَنَا فِيكَ أَرْغَبُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ يَرْجِعُ عَلَيْهَا بِخَمْسِمِائَةِ دِرْهَمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Salih Bin Razeyn, from Shahaab who said,

‘I asked Abu Abdullahasws about a man who married a woman by a thousand Dirhams. So he pays it to her, but she gifts it to him and she says, ‘I am desirous of you’. So he divorces her before he sleeps with her. Heasws said: ‘There would be returned to her, five hundred Dirhams’.[421]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَمْهَرَهَا أَلْفَ دِرْهَمٍ وَ دَفَعَهَا إِلَيْهَا فَوَهَبَتْ لَهُ خَمْسَمِائَةِ دِرْهَمٍ وَ رَدَّتْهَا عَلَيْهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ الْخَمْسَمِائَةِ دِرْهَمٍ الْبَاقِيَةَ لِأَنَّهَا إِنَّمَا كَانَتْ لَهَا خَمْسُمِائَةِ دِرْهَمٍ فَهِبَتُهَا إِيَّاهَا لَهُ وَ لِغَيْرِهِ سَوَاءٌ .

Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Ibn Azina, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about a man who married a woman, so her dowry was set at a thousand Dirhams and he handed it over to her. But she gifted five hundred Dirhams to him and returned it to him. Then he divorced her before he slept with her. Heasws said: ‘The remaining five hundred would be returned back to him, because for her were five hundred Dirhams. So her gifting these to him and to someone else is the same’.[422]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ أَمْهَرَهَا أَبَاهَا وَ قِيمَةُ أَبِيهَا خَمْسُمِائَةِ دِرْهَمٍ عَلَى أَنْ تُعْطِيَهُ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ .

Muhammad, from Ahmad, from Al Husayn Bin Saeed, from Al Nazar Bin Suwed, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws regarding a man who married a woman, and set her father as her dower, and the value of her father was five hundred Dirhams upon that she would give him a thousand Dirhams. Then he divorced her before he slept with her. Heasws said: ‘There is nothing upon her’.[423]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا شَيْئاً فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ بِهِ مِثْلُهَا مِنَ النِّسَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who divorces his wife before he sleeps with her. Heasws said: ‘Upon him is half the dower, if anything was Obligated for her; and if nothing was Obligated for her, so let him provide for her upon an approximation of what similar to her from the women are provided with’.[424]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى عَبْدٍ وَ امْرَأَتِهِ فَسَاقَهُمَا إِلَيْهَا فَمَاتَتِ امْرَأَةُ الْعَبْدِ عِنْدَ الْمَرْأَةِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ إِنْ كَانَ قَوَّمَهَا عَلَيْهَا يَوْمَ تَزَوَّجَهَا فَإِنَّهُ يُقَوَّمُ الْعَبْدُ الْبَاقِي بِقِيمَتِهِ ثُمَّ يُنْظَرُ مَا بَقِيَ مِنَ الْقِيمَةِ الَّتِي تَزَوَّجَهَا عَلَيْهَا فَتَرُدُّ الْمَرْأَةُ عَلَى الزَّوْجِ ثُمَّ يُعْطِيهَا الزَّوْجُ النِّصْفَ مِمَّا صَارَ إِلَيْهِ .

Muhammad Bin Yahya, fraising it from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws the 1st regarding a man who marries a woman upon a slave and his wife. So he sends them to her. So the wife of the slave dies in the presence of the woman. Then he divorces her before he sleeps with her. Heasws said: ‘If she had been evaluated on the day he married her, so the remaining slave would be evaluated with his price. Then he would look at what remains from the price which he had married her upon, so the woman would return to the husband. Then the husband would give her the half from what had come to him’.[425]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ تَزَوَّجُ عَلَى الْوَصِيفِ فَيَكْبَرُ عِنْدَهَا فَيَزِيدُ أَوْ يَنْقُصُ ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهَا نِصْفُ قِيمَتِهِ يَوْمَ دُفِعَ إِلَيْهَا لَا يُنْظَرُ فِي زِيَادَةٍ وَ لَا نُقْصَانٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws said regarding the woman who marries upon the domestic servant. So he grew older with her, so he increased (in price) or decreased. Then he divorces her before he sleeps with her. Heasws said: ‘Upon her is half the price on the day he was handed over to her. The increase and the decreased would not be considered’.[426]

وَ بِهَذَا الْإِسْنَادِ فِي الرَّجُلِ يُعْتِقُ أَمَتَهُ فَيَجْعَلُ عِتْقَهَا مَهْرَهَا ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ نِصْفَ قِيمَتِهَا تُسْتَسْعَى فِيهَا.

And by this chain –

Regarding the man who emancipates (liberates) his slave girl, so he makes her emancipation as her dower. Then he divorces her before he sleeps with her. Heasws said: ‘She would return to him half of her price. She would have to work with regards to it’.[427]

باب مَا يُوجِبُ الْمَهْرَ كَمَلًا

Chapter 40 – What Obligates the complete dower

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ بِامْرَأَةٍ قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding a man who slept with his woman. Heasws said: ‘When two circumcisions meet, it Obligates the dower and the waiting period’.[428]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ وَ الْغُسْلُ .

Ali, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘When the two circumcisions meet, it Obligates the dower, and the waiting period, and the washing’.[429]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَوْلَجَهُ فَقَدْ وَجَبَ الْغُسْلُ وَ الْجَلْدُ وَ الرَّجْمُ وَ وَجَبَ الْمَهْرُ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, both together from Ibn Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘When he drives in, so the washing has been Obligated, and the whipping, and stoning, and it Obligates the dower’.[430]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُلَامَسَةُ النِّسَاءِ هُوَ الْإِيقَاعُ بِهِنَّ .

Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah  Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Touching the women, it is the rhythm with them’.[431]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَ لَمَسَ وَ قَبَّلَ ثُمَّ طَلَّقَهَا أَ يُوجِبُ عَلَيْهِ الصَّدَاقَ قَالَ لَا يُوجِبُ عَلَيْهِ الصَّدَاقَ إِلَّا الْوِقَاعُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about a man who married a woman, so he locked the door, and pulled the curtain, and touched, and kissed. Then he divorced her. Is the dower Obligated upon him?’ Heasws said: ‘The dower is not Obligated upon him except by the copulation’.[432]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأُدْخِلَتْ عَلَيْهِ فَلَمْ يَمَسَّهَا وَ لَمْ يَصِلْ إِلَيْهَا حَتَّى طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ مِنْهُ فَقَالَ إِنَّمَا الْعِدَّةُ مِنَ الْمَاءِ قِيلَ لَهُ فَإِنْ كَانَ وَاقَعَهَا فِي الْفَرْجِ وَ لَمْ يُنْزِلْ فَقَالَ إِذَا أَدْخَلَهُ وَجَبَ الْغُسْلُ وَ الْمَهْرُ وَ الْعِدَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘My father asked him, and I was present, about a man who married a woman. So she came over to him, but he did not touch her and did not arrive to her until he divorced her. Is there a waiting period upon her from it?’ So heasws said: ‘But rather, the waiting period is from the water’. He said to him, ‘So if he has copulated with her but it (seed) did not descend?’ So heasws said: ‘When he entered into her, it Obligated the washing, and the dower, and the waiting period’.[433]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ وَ قَدْ مَسَّ كُلَّ شَيْ‏ءٍ مِنْهَا إِلَّا أَنَّهُ لَمْ يُجَامِعْهَا أَ لَهَا عِدَّةٌ فَقَالَ ابْتُلِيَ أَبُو جَعْفَرٍ ( عليه السلام ) بِذَلِكَ فَقَالَ لَهُ أَبُوهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا أَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who divorces the woman and he had touched everything from her except that he did not copulate with her, is there a waiting period for her?’ So heasws said: ‘When the door is locked, and the curtain is pulled, it Obligates the dower and the waiting period’.[434]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ فَيُرْخِي عَلَيْهِ وَ عَلَيْهَا السِّتْرَ وَ يُغْلِقُ الْبَابَ ثُمَّ يُطَلِّقُهَا فَتُسْأَلُ الْمَرْأَةُ هَلْ أَتَاكِ فَتَقُولُ مَا أَتَانِي وَ يُسْأَلُ هُوَ هَلْ أَتَيْتَهَا فَيَقُولُ لَمْ آتِهَا فَقَالَ لَا يُصَدَّقَانِ وَ ذَلِكَ أَنَّهَا تُرِيدُ أَنْ تَدْفَعَ الْعِدَّةَ عَنْ نَفْسِهَا وَ يُرِيدُ هُوَ أَنْ يَدْفَعَ الْمَهْرَ عَنْ نَفْسِهِ . يَعْنِي إِذَا كَانَا مُتَّهَمَيْنِ

A number of our companions, from Sahl Bin Ziyad, from Ibn Raib, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The man married the woman, so he loosened (his clothes) upon it, and upon her was a veil, and he locked the door. Then he divorced her. So the woman was asked, ‘Did he come to you?’ So she is saying, ‘He did not come to me’. And he was asked, ‘Did you go to her?’ So he is saying, ‘I did not go to her?’ So heasws said: ‘Both of them would not be ratified, and that is because she want to repel the waiting period from herself, and he wants to repel the dower from himself – meaning if they were accused’.[435]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيَدْخُلُ بِهَا فَيُغْلِقُ بَاباً وَ يُرْخِي سِتْراً عَلَيْهَا وَ يَزْعُمُ أَنَّهُ لَمْ يَمَسَّهَا وَ تُصَدِّقُهُ هِيَ بِذَلِكَ عَلَيْهَا عِدَّةٌ قَالَ لَا قُلْتُ فَإِنَّهُ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ قَالَ إِنْ أَخْرَجَ الْمَاءَ اعْتَدَّتْ . يَعْنِي إِذَا كَانَا مَأْمُونَيْنِ صُدِّقَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who married the woman. So he slept with her, and he locked the door, and drew the veil upon her, and he alleged that he did not touch her, and she ratified him with that. Is there a waiting period upon her?’ Heasws said: ‘No’. I said, ‘So it is something less than something’.  Heasws said: ‘If the water came out, she would have to observe the waiting period – meaning if they were both trusted, they would both be ratified’.[436]

باب أَنَّ الْمُطَلَّقَةَ وَ هُوَ غَائِبٌ عَنْهَا تَعْتَدُّ مِنْ يَوْمَ طُلِّقَتْ

Chapter 41 – The divorced woman, and he is absent from her, would observe the waiting period from the day she is divorced

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مِنْ أَيِّ يَوْمٍ تَعْتَدُّ فَقَالَ إِنْ أَقَامَتْ لَهَا بَيِّنَةَ عَدْلٍ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ تَيَقَّنَتْ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who divorces his woman and he is absent from her, from which day should she observe the waiting period?’ So heasws said: ‘If she establishes the just proof that he divorced her during a known day, and she is convinced, so let her observe the waiting period from the day she was divorced; and if she did not memorise from which days, and during which month, so let her observe the waiting period from the day it (news) reached her’.[437]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ إِذَا طَلَّقَ امْرَأَتَهُ إِنَّهَا تَعْتَدُّ مِنَ الْيَوْمِ الَّذِي طَلَّقَهَا .

Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara and Muhammad Bin Muslim, and Bureyd Bin Muawiya,

(It has been narrated) from Abu Ja’farasws having said: ‘With regards to the absentee, when he divorces his wife, she should observe the waiting period from the day he divorces her’.[438]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مَتَى تَعْتَدُّ قَالَ إِذَا قَامَتْ لَهَا بَيِّنَةٌ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ شَهْرٍ مَعْلُومٍ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Al Musna, from Zurara who said,

‘I asked Abu Abdullahasws about a man who divorces his wife and he is absent from her, from when should she observe the waiting period?’ Heasws said: ‘When the proof is established for her that she is divorced during a known day, and a known month. So let her observe the waiting period from the day she is divorced; and if she has not mermorised during which day, and which months, so let her observe the waiting period from the day it (news) reaches her’.[439]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَلَا يُعْلِمُ إِلَّا بَعْدَ سَنَةٍ فَقَالَ إِنْ جَاءَ شَاهِدَا عَدْلٍ فَلَا تَعْتَدَّ وَ إِلَّا فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Shuayb Bin Yaqoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having been asked about the divorced woman, her husband divorces her but he does not let her know except after a year. So heasws said: ‘If two just witnesses come up so she should not observe the waiting period, or else let her observe it from the day it (news) reaches her’.[440]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَلْيُشْهِدْ عَلَى ذَلِكَ فَإِذَا مَضَى ثَلَاثَةُ أَقْرَاءٍ مِنْ ذَلِكَ الْيَوْمِ فَقَدِ انْقَضَتْ عِدَّتُهَا .

Muhammad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘When the man divorces and he is absent, so let him keep witnesses upon that. So when three Quroo (pure periods) pass by from that day, so she has fulfilled her waiting period’.[441]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ فِي الْمُطَلَّقَةِ إِذَا قَامَتِ الْبَيِّنَةُ أَنَّهُ قَدْ طَلَّقَهَا مُنْذُ كَذَا وَ كَذَا فَكَانَتْ عِدَّتُهَا قَدِ انْقَضَتْ فَقَدْ بَانَتْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said regarding the divorced woman: ‘When the proof is established for her that he has divorced her since such and such (a day), so her waiting period had passed, so she is irrevocably divorced’.[442]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى ذَلِكَ فَعِدَّتُهَا مِنْ يَوْمَ طَلَّقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr Al Wasity, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man divorces his woman, and he is absent, so the proof established for her upon that, so she observes the waiting period from that day’.[443]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَقَامَتْ لَهَا الْبَيِّنَةُ أَنَّهُ طَلَّقَهَا فِي شَهْرِ كَذَا وَ كَذَا اعْتَدَّتْ مِنَ الْيَوْمِ الَّذِي كَانَ مِنْ زَوْجِهَا فِيهِ الطَّلَاقُ وَ إِنْ لَمْ تَحْفَظْ ذَلِكَ الْيَوْمَ اعْتَدَّتْ مِنْ يَوْمَ عَلِمَتْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces and he is absent, so the proof is established for her that he divorced her during such and such a month, she would observe her waiting period from the day which therein was the divorce from her husband; and if she has not memorised that day, she would observe the waiting period from the day she knows’.[444]

باب عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ

Chapter 42 – Waiting period of the woman widowed from her husband, and he was absent (when he died)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ وَ هُوَ غَائِبٌ قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا وَفَاتُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who dies and under him (married to him) is a woman, and he is absent. Heasws said: ‘She should observe the waiting period from the day (the news) of his death reaches her’.[445]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الَّتِي يَمُوتُ عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ فَعِدَّتُهَا مِنْ يَوْمِ يَبْلُغُهَا إِنْ قَامَتِ الْبَيِّنَةُ أَوْ لَمْ تَقُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abdu Abdullahasws having said: ‘The woman from whom her husband dies and he is absent, so her waiting period is from the day (the news) reaches her, whether the proof is established or not established’.[446]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ عَنْهَا زَوْجُهَا إِذَا تُوُفِّيَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ لِأَنَّهَا تُحِدُّ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara and Muhammad Bin Muslim, and Bureyd Bin MUawiya,

(It has been narrated) from Abu Ja’farasws having said regarding the woman whose husband is absent from her, when he dies. Heasws said: ‘The woman widowed from her husband should observe the waiting period from the day the news comes to her, because she mourns over him’.[447]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ إِذَا بَلَغَهَا نَعْيُ زَوْجِهَا قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا أَنَّهَا تُرِيدُ أَنْ تُحِدَّ لَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together, from Safwan, from Ibn Muskan, from Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having said regarding the woman, when the (news of the) death of her husband reaches her. Heasws said: ‘She should observe the waiting period from the day it (news) reaches her, she would want to mourn herself for him’.[448]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ مَتَى تَعْتَدُّ فَقَالَ يَوْمَ يَبْلُغُهَا وَ ذَكَرَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ إِحْدَاكُنَّ كَانَتْ تَمْكُثُ الْحَوْلَ إِذَا تُوُفِّيَ زَوْجُهَا وَ هُوَ غَائِبٌ ثُمَّ تَرْمِي بِبَعْرَةٍ وَرَاءَهَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Rafa’at who said,

‘I asked Abu Abdullahasws about the one widowed from her husband and he is absent, when should she observe her waiting period from?’ So heasws said: ‘The day it (news) reaches her’. And heasws mentioned that Rasool-Allahsaww said: ‘One of you women used to remain waiting for a year when her husband died and he was absent, then she would throw her desires behind her back’.[449]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنْ مَاتَ عَنْهَا زَوْجُهَا يَعْنِي وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى مَوْتِهِ فَعِدَّتُهَا مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ عَلَيْهِ فِي الْمَوْتِ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَتُمْسِكَ عَنِ الْكُحْلِ وَ الطِّيبِ وَ الْأَصْبَاغِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When her husband dies from her, meaning and he is absent, so the proof is established upon his death, so her waiting period is from the day the news comes to her, four months and ten (days), because upon her is that she would mourn over him with regards to the death, four months and ten days. So she should restrain from the Kohl, and the perfume, and the dyes’.[450]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ حِينَ يَبْلُغُهَا لِأَنَّهَا تُرِيدُ أَنْ تُحِدَّ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The woman widowed from her husband should observe the waiting period when it (news) reaches her because she would want to mourn over him’.[451]

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باب عِلَّةِ اخْتِلَافِ عِدَّةِ الْمُطَلَّقَةِ وَ عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا

Chapter 43 – Reason for the difference is the waiting period of the divorced woman, and the waiting period of the woman widowed from her husband

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يَجْأَ بِهِنَّ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا اشْتَرَطَ عَلَيْهِنَّ

Ali Bin Ibrahim, from his father, from Al Husayn Bin Sayf, from Muhammad Bin Suleyman,

(It has been narrated) from Abu Ja’farasws the 2nd, said, ‘I said to himasws, ‘May I be sacrificed for youasws! How come the waiting period of the divorced woman is three menstruations, or three months, and the waiting period of the woman widowed from her husband came to be four months and ten (days)?’ So heasws said: ‘As for the waiting period of the divorced woman being three Quroos (pure periods), so it is for the freeing of the womb from the child, and as for the waiting period of the woman widowed from her husband, so Allahazwj Mighty and Majestic Stipulated a condition for the women, and Stipulated a condition against them. So Heazwj did not Seize them with regards to what Heazwj stipulated for the, and was not Unjust with regards to what Heazwj Stipulated against them.

شَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةَ أَشْهُرٍ إِذْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجَوِّزْ لِأَحَدٍ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ غَايَةُ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِ

A condition for them regarding the oath (by the husband not to copulate) is four months as Allahazwj Mighty and Majestic is Saying [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not allowed for anyone, more than four months regarding the oath, for the Blessed and High Knows that it is the limit of the patient of the woman from the man.

وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَأَخَذَ مِنْهَا لَهُ عِنْدَ مَوْتِهِ مَا أَخَذَ لَهَا مِنْهُ فِي حَيَاتِهِ عِنْدَ إِيلَائِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَمْ يَذْكُرِ الْعَشَرَةَ الْأَيَّامِ فِي الْعِدَّةِ إِلَّا مَعَ الْأَرْبَعَةِ أَشْهُرٍ وَ عَلِمَ أَنَّ غَايَةَ صَبْرِ الْمَرْأَةِ الْأَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَهُ عَلَيْهَا وَ لَهَا .

And as for what Heazwj Stipulated against them, so Heazwj Commanded her that she should wait, when her husband dies from her, for four months and ten (days). Thus, Heazwj Took from her for him during his death, what he Took for her from him during his lifetime with the oathing. Allahazwj Says [2:234] they should keep themselves in waiting for four months and ten, and did not Mention the ‘ten days’ in the waiting period except with the four months, and Knows that the limit of the patience of the woman is four months regarding the neglect of the copulation, So from then it Obligates against her and for her’.[452]

باب عِدَّةِ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ نَفَقَتِهَا

Chapter 44 – Waiting period of the pregnant woman widowed from her husband, and her expenses

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at who said,

‘Heasws said: ‘The woman widowed from her husband, the pregnant, her term is the later of the two terms when she was pregnant. So when there would be completed for her four months and ten (days) and she had not placed (given birth), so her waiting period would be to placing it (giving birth); if it was that she places her load (gives birth) before the completion of her four months and ten (days), she would wait after what she placed (gave birth to), the complete four months and ten (days), and that is the further of the two terms’.[453]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَنْقَضِي عِدَّتُهَا آخِرَ الْأَجَلَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding the woman widowed from her husband, she would fulfill her waiting period as the later one of the two terms’.[454]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِنَّهُ لَا نَفَقَةَ لَهَا .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding the pregnant woman widowed from her husband, there is not expenses for her’.[455]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا آخِرُ الْأَجَلَيْنِ لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَيْسَ عَلَيْهَا فِي الطَّلَاقِ أَنْ تُحِدَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The waiting period of the woman widowed from her husband is the later of the two terms, because upon her is that she would mourn for four months and ten (days), and it is not upon her with the divorce that she should mourn’.[456]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حُبْلَى فَوَلَدَتْ قَبْلَ أَنْ تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ فَتَزَوَّجَتْ فَقَضَى أَنْ يُخَلِّيَ عَنْهَا ثُمَّ لَا يَخْطُبَهَا حَتَّى يَنْقَضِيَ آخِرُ الْأَجَلَيْنِ فَإِنْ شَاءَ أَوْلِيَاءُ الْمَرْأَةِ أَنْكَحُوهَا وَ إِنْ شَاءُوا أَمْسَكُوهَا فَإِنْ أَمْسَكُوهَا رَدُّوا عَلَيْهِ مَالَهُ .

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws judged regarding a woman widowed from her husband, and she was pregnant. So she gave birth before the passing of four months and ten (days). So she re-married. So heasws judged that he should isolate himself from her, then not propose to her until the passing of the later of the two terms. So if the guardians of the woman so desire to, get her married, and if they so desire to, then restrain her. So if they restrain her, his wealth would be returned to him’.[457] 

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّتُهَا آخِرُ الْأَجَلَيْنِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The pregnant woman widowed from her husband, her waiting period is the later of the two terms’.[458]

عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَضَعُ وَ تَزَوَّجُ قَبْلَ أَنْ تَخْلُوَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرٌ قَالَ إِنْ كَانَ زَوْجُهَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

From him, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘The pregnant woman widowed from her husband, places (gives birth) and re-marries before the vacation of four months and ten (days)’. Heasws said: ‘If her husband who had married her had slept with her, separation would be effected between the two of them and she would observe the waiting period of whatever remained from her first waiting period, and another waiting period from the later one; and if he had not splet with her, separation would be effected between the two of them and she would observe the waiting period of whatever remained from her waiting period, and he would be a proposer from the proposers’.[459]

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ الْعَاقُولِيِّ عَنْ كَرَّامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

And from him, from Ja’far Bin Sama’at, and Ali Bin Khalid Al Aqouly, from Karram, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws – similar to it’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding the pregnant woman widowed from her husband, are there expenses for her?’ Heasws said: ‘No’.[460]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Musna Al Hannat, from Zurara,

(It has been narrated) from Abu Abdullahasws regarding the pregnant woman widowed from her husband, are there expenses for her?’ Heasws said: ‘No’.

وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا . رَوَاهُ .

And it is reported as well that her expenses are from the wealth of her child which is in her belly. (He) reported it.[461]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The pregnant woman widowed from her husband, her expenses are from the wealth of her child which is in her belly’.[462]

باب الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْمَدْخُولِ بِهَا أَيْنَ تَعْتَدُّ وَ مَا يَجِبُ عَلَيْهَا

Chapter 45 – The woman widowed from her husband who has been slept with, where should she wait from and what is Obligated upon her

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ إِلَى بَيْتِ أَبِيهَا وَ أُمِّهَا مِنْ بَيْتِهَا إِنْ شَاءَتْ فَتَعْتَدُّ فَقَالَ إِنْ شَاءَتْ أَنْ تَعْتَدَّ فِي بَيْتِ زَوْجِهَا اعْتَدَّتْ وَ إِنْ شَاءَتِ اعْتَدَّتْ فِي أَهْلِهَا وَ لَا تَكْتَحِلُ وَ لَا تَلْبَسُ حُلِيّاً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, or someone else from Aban Bin Usman, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullahasws about the woman widowed from her husband, should she go out to the house of her father and her mother from her house if she so desires to, so she observes the waiting period?’ So heasws said: ‘If she so desires to she observes the waiting period in the house of her husband, and if she so desires to she observes the waiting period among her family, and she should not apply Kohl nor wear jewellery’.[463]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَقَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَبِيتُ عَنْ بَيْتِهَا وَ تَقْضِي الْحُقُوقَ وَ تَمْتَشِطُ بِغِسْلَةٍ وَ تَحُجُّ وَ إِنْ كَانَتْ فِي عِدَّتِهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Aban, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman widowed from her husband. So heasws said: ‘She should neither apply Kohl for the adornment, nor perfume, nor wear coloured clothes, nor spend the night away from her house, and fulfill her rights, and lotion with her washing, and perform Hajj, even though she may be in her waiting period’.[464]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ قَالَ نَعَمْ .

Humeyd Bin Ziyad, from Ibn Sama’at,f rom Abdullah Bin Jabala, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws regarding the woman widowed from her husband, can she perform Hajj, or testify for the rights?’ Heasws said: ‘Yes’.[465]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُتَوَفَّى عَنْهَا زَوْجُهَا قَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَخْرُجُ نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا قُلْتُ أَ رَأَيْتَ إِنْ أَرَادَتْ أَنْ تَخْرُجَ إِلَى حَقٍّ كَيْفَ تَصْنَعُ قَالَ تَخْرُجُ بَعْدَ نِصْفِ اللَّيْلِ وَ تَرْجِعُ عِشَاءً .

Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ibn Muskan, from Abu Al Abbas who said,

‘I said to Abu Abdullahasws, ‘The woman widowed from her husband. Heasws said: ‘She should neither apply the Kohl for the adornment, nor perfume, nor wear coloured clothes, nor go out during the day, nor spend the night away from her house’. I said, ‘What is yourasws view if she wanted to go out to a right, how should she do it?’ Heasws said: ‘She should go out after midnight, and she should return by late evening’.[466] 

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا قَالَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا وَ تَحُجُّ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ .

Humeyd, from Ibn Sama’at, from Abdullah Bin Jabala, from Ibn Bukeyr,f rom Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws, said, I asked himasws about the woman widowed from her husband, can she go out from the house of her husband?’ Heasws said: ‘She can go out from the house of her husband, and perform Hajj, and transfer from a house to a house’.[467]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَيْنَ تَعْتَدُّ قَالَ حَيْثُ شَاءَتْ وَ لَا تَبِيتُ عَنْ بَيْتِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the woman widowed from her husband, where should she observe her waiting period?’ Heasws said: ‘Wherever she so desires to, and she should not spend a night away from her house’.[468]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتٍ تَمْكُثُ فِيهِ شَهْراً أَوْ أَقَلَّ مِنْ شَهْرٍ أَوْ أَكْثَرَ ثُمَّ تَتَحَوَّلُ مِنْهُ إِلَى غَيْرِهِ فَتَمْكُثُ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ إِلَيْهِ مِثْلَ مَا مَكَثَتْ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ مِنْهُ كَذَا صَنِيعُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا قَالَ يَجُوزُ ذَلِكَ لَهَا وَ لَا بَأْسَ .

Muhammad Bin Ahmad Bin Muhammad, from Al Husayn, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman widowed from her husband, should she wait in a house, remaining in it for a month, or less than a month, or more, then transfer from it to another, so she remains in the house which she moved to similar to what she remained in the house she moved from. Such is what she does until she fulfils her waiting period. Heasws said: ‘That is allowed for her, and there is no problem’.[469]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ جَاءَتِ امْرَأَةٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَسْتَفْتِيهِ فِي الْمَبِيتِ فِي غَيْرِ بَيْتِهَا وَ قَدْ مَاتَ زَوْجُهَا فَقَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ إِذَا مَاتَ زَوْجُ الْمَرْأَةِ أَحَدَّتْ عَلَيْهِ امْرَأَتُهُ اثْنَيْ عَشَرَ شَهْراً فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) رَحِمَ ضَعْفَهُنَّ فَجَعَلَ عِدَّتَهُنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ أَنْتُنَّ لَا تَصْبِرْنَ عَلَى هَذَا .

Humeyd, from Ibn Sama’at, from Muhammad Bin Abu Hamza, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘A woman who came over to Abu Abdullahasws to seek a verdict regarding the spending of a night in other than her own house, and her husband had died. So heasws said: ‘In the Pre-Islamic period, when a husband of a woman died, his wife would mourn over him for twelve months. So when Allahazwj Sent Muhammadsaww, was Merciful on their weak ones, so Heazwj Made their waiting period being of four months and ten (days), and you all are not being patient upon this?’[470]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا أَ يَصْلُحُ لَهَا أَنْ تَحُجَّ أَوْ تَعُودَ مَرِيضاً قَالَ نَعَمْ تَخْرُجُ فِي سَبِيلِ اللَّهِ وَ لَا تَكْتَحِلُ وَ لَا تَطَيَّبُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammd, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the woman whose husband died, would it be correct for her that she performs Hajj, or visits to console the sick?’ Heasws said: ‘Yes, she can go out in the Way of Allahazwj, and she should not apply Kohl, nor perfume’.[471]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا لَيْسَ لَهَا أَنْ تَطَيَّبَ وَ لَا تَزَيَّنَ حَتَّى تَنْقَضِيَ عِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman widowed from her husband, it is not for her that she perfumes, nor adorns until she fulfils her waiting period of four months and ten days’.[472]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُتَوَفَّى عَنْهَا زَوْجُهَا وَ تَكُونُ فِي عِدَّتِهَا أَ تَخْرُجُ فِي حَقٍّ فَقَالَ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) سَأَلَتْهُ فَقَالَتْ إِنَّ فُلَانَةَ تُوُفِّيَ عَنْهَا زَوْجُهَا فَتَخْرُجُ فِي حَقٍّ يَنُوبُهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُفٍّ لَكُنَّ قَدْ كُنْتُنَّ مِنْ قَبْلِ أَنْ أُبْعَثَ فِيكُنَّ وَ أَنَّ الْمَرْأَةَ مِنْكُنَّ إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا أَخَذَتْ بَعْرَةً فَرَمَتْ بِهَا خَلْفَ ظَهْرِهَا

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman widowed from her husband, and she happens to be in her waiting period, can she go out regarding a right?’ So heasws said: ‘One of the wives of the Prophetsaww asked himsaww saying, ‘So and so woman has been widowed from her husband, so she wants to go out regarding a right on his behalf’. So Rasool-Allahsaww said to her: ‘Uff! You (women), before Isaww was Sent, whenever a woman from you was widowed from her husband, would take cow dung and, so she would throw it behind her back.

ثُمَّ قَالَتْ لَا أَمْتَشِطُ وَ لَا أَكْتَحِلُ وَ لَا أَخْتَضِبُ حَوْلًا كَامِلًا وَ إِنَّمَا أَمَرْتُكُنَّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْراً ثُمَّ لَا تَصْبِرْنَ لَا تَمْتَشِطُ وَ لَا تَكْتَحِلُ وَ لَا تَخْتَضِبُ وَ لَا تَخْرُجُ مِنْ بَيْتِهَا نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا فَقَالَتْ يَا رَسُولَ اللَّهِ فَكَيْفَ تَصْنَعُ إِنْ عَرَضَ لَهَا حَقٌّ فَقَالَ تَخْرُجُ بَعْدَ زَوَالِ اللَّيْلِ وَ تَرْجِعُ عِنْدَ الْمَسَاءِ فَتَكُونُ لَمْ تَبِتْ عَنْ بَيْتِهَا

Then she said, ‘I shall neither comb (hair), nor apply Kohl, nor dye, for a whole year. But rather, Isaww have ordered you all (women) with four months and ten (days), then she is not being patient from not combing, nor applying Kohl, nor dye, nor going out from her house during the day, nor spending a night away from her house?’ So she said, ‘O Rasool-Allahsaww! So how should she act if a right presented itself to her?’ So hesaww said: ‘She can go out after the decline of the night (midnight), and return during the evening, thus she would become not having spent a night away from her house’.

قُلْتُ لَهُ فَتَحُجُّ قَالَ نَعَمْ .

I said to himasws, ‘Can she perform Hajj?’ Heasws said: ‘Yes’.[473]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّتِي تُوُفِّيَ عَنْهَا زَوْجُهَا أَ تَحُجُّ قَالَ نَعَمْ وَ تَخْرُجُ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws about the woman who is widowed from her husband, can she perform Hajj?’ Heasws said: ‘Yes, and go out, and move from a house to a house’.[474]

باب الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يُدْخَلْ بِهَا وَ مَا لَهَا مِنَ الصَّدَاقِ وَ الْعِدَّةِ

Chapter 46 – The woman widowed from her husband and not having been slept with, and what is for her from the dower, and the waiting period

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ كَامِلًا وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who dies and under him was a woman he had not slept with. Heasws said: ‘For her is half the dower, and for her is the complete inheritance, and upon her is the waiting period, complete’.[475]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ لَمْ يَدْخُلْ بِهَا قَالَ إِنْ هَلَكَتْ أَوْ هَلَكَ أَوْ طَلَّقَهَا فَلَهَا النِّصْفُ وَ عَلَيْهَا الْعِدَّةُ كَمَلًا وَ لَهَا الْمِيرَاثُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about a man who married a woman and did not sleept with her. Heasws said: ‘If she were to die, or he were to divorce her, so for her would be half (dower), and upon her is the complete waiting period, and for her is the inheritance’.[476]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا إِنَّ لَهَا نِصْفَ الصَّدَاقِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from a man,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘With regards to the woman widowed from her husband and he had not touched her, for her is half the dower, and for her is the inheritance, and upon her is the waiting period’.[477]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ لَمْ يَكُنْ قَدْ دَخَلَ بِهَا وَ قَدْ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ لَهَا وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘If she did not happen to have been slept with, and the dower was obligated for her, so for her is half of what had been obligated for her, and for her is the inheritance, and upon her is the waiting period’.[478]

عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ قَبْلَ أَنْ يُدْخَلَ بِهَا أَوْ يَمُوتُ الزَّوْجُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَالَ أَيُّهُمَا مَاتَ فَلِلْمَرْأَةِ نِصْفُ مَا فَرَضَ لَهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلَا مَهْرَ لَهَا .

Ali, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,

‘I asked himasws about the wife who died before she had been slept with, or the husband died before he had slept with her. So heasws said; ‘Whichever of the two dies, so for the woman is half of what was obligated for her, and if it was not obligated for her, so there is no dower for her’.[479]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي امْرَأَةٍ تُوُفِّيَتْ قَبْلَ أَنْ يُدْخَلَ بِهَا مَا لَهَا مِنَ الْمَهْرِ وَ كَيْفَ مِيرَاثُهَا فَقَالَ إِذَا كَانَ قَدْ فَرَضَ لَهَا صَدَاقاً فَلَهَا نِصْفُ الْمَهْرِ وَ هُوَ يَرِثُهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا صَدَاقاً فَلَا صَدَاقَ لَهَا

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said regarding a wife who died before she had been slept with, what is for her from the dower, and how is her inheritance to be? So heasws said: ‘If the dower had been obligated for her, so for her is half the dower, and he would inherit her; and if a dower was not obligated for her, so there is no dower for her’.

وَ قَالَ فِي رَجُلٍ تُوُفِّيَ قَبْلَ أَنْ يَدْخُلَ بِامْرَأَتِهِ قَالَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلَا مَهْرَ لَهَا .

And heasws said regarding a man who died before he had slept with his wife. Heasws said; ‘If a dower had been obligated for her, so for her is half, and she would inherit him; and if a dower had not been obligated for her, so there is no dower for her’.[480]

وَ بِإِسْنَادِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ فَضْلٍ أَبِي الْعَبَّاسِ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً ثُمَّ مَاتَ عَنْهَا وَ قَدْ فَرَضَ لَهَا الصَّدَاقَ فَقَالَ لَهَا نِصْفُ الصَّدَاقِ وَ تَرِثُهُ مِنْ كُلِّ شَيْ‏ءٍ وَ إِنْ مَاتَتْ فَهِيَ كَذَلِكَ.

And by his chain, from Aban Bin Usman, from Ubeyd Bin Zurara, and Fazl Abu Al Abbas both said,

‘We said to Abu Abdullahasws, ‘What are youasws saying regarding a man who marries a woman, then dies from her, and the dower was obligated for her?’ So heasws said: ‘For her is half the dower, and she would inherit him from everything, and if she had died, so it would be like that’.[481]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَمَسَّهَا قَالَ لَا تَنْكِحُ حَتَّى تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws judged regarding the woman widowed from her husband and he had not touched her. Heasws said: ‘She cannot get married until she observes the waiting period of four months and ten (days), a waiting period of the woman widowed from her husband’.[482]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ هِيَ بِمَنْزِلَةِ الْمُطَلَّقَةِ الَّتِي لَمْ يَدْخُلْ بِهَا إِنْ كَانَ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا مَهْرَ لَهَا وَ هِيَ تَرِثُهُ قُلْتُ وَ الْعِدَّةُ قَالَ كُفَّ عَنْ هَذَا .

Humeyd, from Ibn Sama’at, from Ahmad Bin Al Hassan, from Muawiya Bin Wahab, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws regarding the woman widowed from her husband, and he had not slept with her. Heasws said: ‘She is at a status of the divorced woman who had not been slept with, If a dower had been specified for her, so for her is half, and she would inherit him; and if a dower had not been specified for her, so there is no dower for her, and she would inherit him’. I said, ‘And the waiting period?’ Heasws said: ‘Refrain from this’.[483]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ وَ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

Humeyd, from Ibn Sama’at, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Al Sayqal, and Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws regarding the woman whose husband died from her before he had slept with her. Heasws said: ‘For her is half the dower, and for her is the inheritance, and upon her is the waiting period’.[484]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ هَلَكَ زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً وَ إِنْ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا شَيْ‏ءَ لَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about a woman whose husband died and he had not slept with her. Heasws said: ‘For her is the inheritance, and upon her is the waiting period; and if a dower has been specified for her, so for her would be half of it, and if a dower has not been specified for her, so there is nothing for her’.[485]

باب الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ ثُمَّ يَمُوتُ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا

Chapter 47 – The man divorces his wife, then he dies before the fulfilment of her waiting period

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً يَمْلِكُ فِيهِ الرَّجْعَةَ ثُمَّ مَاتَ عَنْهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ أَرْبَعَةِ أَشْهُرٍ وَ عَشْراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who divorces his wife with a divorce in which he has control over the reversion. Then he dies from her. Heasws said: ‘She would observe the waiting period with the further of the two terms, four months and ten (days)’.[486]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا فِي الْمُطَلَّقَةِ الْبَائِنَةِ إِذَا تُوُفِّيَ عَنْهَا وَ هِيَ فِي عِدَّتِهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ .

From him, from one of our companions,

‘With regards to the irrevocably divorced woman, when (her husband) dies from her, and she is in her waiting period, heasws said: ‘She should observe the waiting period by the further of the two terms’.[487]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ تُوُفِّيَ وَ هِيَ فِي عِدَّتِهَا قَالَ تَرِثُهُ وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا فَإِنَّهُ يَرِثُهَا وَ كُلُّ وَاحِدٍ مِنْهُمَا يَرِثُ مِنْ دِيَةِ صَاحِبِهِ مَا لَمْ يَقْتُلْ أَحَدُهُمَا الْآخَرَ

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws judged regarding a man who divorced his wife, then he died and she was in her waiting period. Heasws said: ‘She would inherit him, and if she had died while she was in her waiting period, so he would have inherited her, and each one of the two would inherit from the wergild of the other for as long as one of the two has not killed the other’.

وَ زَادَ فِيهِ مُحَمَّدُ بْنُ أَبِي حَمْزَةَ وَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

And there was an increase in it by Muhammad Bin Abu Hamza,

‘And she would observe the waiting period of the woman widowed from her husband’.[488]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِهِ .

Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The woman widowed from her husband, would be spent upon from his wealth’.[489]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا ثُمَّ مَاتَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ أَبْعَدَ الْأَجَلَيْنِ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws regarding a man under whom was a woman (wife), so he divorced her, then died from her before she had fulfilled her waiting period. Heasws said: ‘She would observe the waiting period being the further of the two terms, a waiting period of the woman widowed from her husband’.[490]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَيُّمَا امْرَأَةٍ طُلِّقَتْ ثُمَّ تُوُفِّيَ عَنْهَا زَوْجُهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهَا تَرِثُهُ ثُمَّ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهُ يَرِثُهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, and Ahmad Bin Muhammad Bin Abu Nasr, from Aasim Bin Humeyd Bin Qays,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Whichever woman was divorced, then her husband died from her before she had fulfilled her waiting period and she had not been forbidden unto him, so she would inherit him, then she would observe the waiting period of the woman widowed from her husband; and if she had died while she was in her waiting period and was not forbidden unto him, so he would inherit her’.[491]

باب طَلَاقِ الْمَرِيضِ وَ نِكَاحِهِ

Chapter 48 – Divorce by the sick (man) and his marriage

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرِيضِ أَ لَهُ أَنْ يُطَلِّقَ امْرَأَتَهُ فِي تِلْكَ الْحَالِ قَالَ لَا وَ لَكِنْ لَهُ أَنْ يَتَزَوَّجَ إِنْ شَاءَ فَإِنْ دَخَلَ بِهَا وَرِثَتْهُ وَ إِنْ لَمْ يَدْخُلْ بِهَا فَنِكَاحُهُ بَاطِلٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about the sick (man), is it for him that he divorces his wife during that state?’ Heasws said: ‘No, but for him is the he gets married if he so desires to. So if he were to copulate with her, she would inherit him, and if he does not copulate with her, so his marriage is invalid’.[492]

وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ رَبِيعٍ الْأَصَمِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ وَ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي الْوَرْدِ كِلَاهُمَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ تَطْلِيقَةً فِي مَرَضِهِ ثُمَّ مَكَثَتْ فِي مَرَضِهِ حَتَّى انْقَضَتْ عِدَّتُهَا فَإِنَّهَا تَرِثُهُ مَا لَمْ تَتَزَوَّجْ فَإِنْ كَانَتْ تَزَوَّجَتْ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّهَا لَا تَرِثُهُ .

And by his chain, from Ibn Mahboub, from Rabi’e Al Asam, from Abu Ubeyda Al Haza’a, and Maalik Bin Atiyya, from Abu Al Warad, both of them,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man divorces his wife with a divorce during his illness, then he remains in his illness until she has fulfilled her waiting period, so she would inherit him for as long as she has not re-married. So if she re-marries after the fulfillment of the waiting period, so she would not inherit him’.[493]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ إِنْ مَاتَ فِي مَرَضِهِ وَ لَمْ تَتَزَوَّجْ وَرِثَتْهُ وَ إِنْ كَانَتْ قَدْ تَزَوَّجَتْ فَقَدْ رَضِيَتْ بِالَّذِي صَنَعَ لَا مِيرَاثَ لَهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Muhammad Bin Ziyad, from Ibn Sama’at, all of them from Safwan, from Abdul Rahman Bin Hajjaj, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws regarding a man who divorces his wife and he is sick. Heasws said: ‘If her were to die in his illness and she has not re-married, she would inherit him, but if she has re-married, so she has accepted with that which has been done. There would be no inheritance for her’.[494]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ لَا يَجُوزُ طَلَاقُ الْمَرِيضِ وَ يَجُوزُ نِكَاحُهُ .

Humeyd Bin Ziyad, from Ibn sama’at, from Abdullah Bin Jabala, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorce of the sick (man) is not allowed, but his marriage is allowed’.[495]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ حَتَّى مَضَى لِذَلِكَ سَنَةٌ قَالَ تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ الَّذِي طَلَّقَهَا وَ لَمْ يَصِحَّ بَيْنَ ذَلِكَ .

From him, from Ahmad Bin Muhammad, from Muhassan, from Muawiya Bin Wahab, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who divorces his wife and he is sick, until he dies in that year. Heasws said: ‘She would inherit him when it was during his illness in which he divorced her, while he was not healthy during that (time)’.[496]

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ تَطْلِيقَةً وَ قَدْ كَانَ طَلَّقَهَا قَبْلَ ذَلِكَ تَطْلِيقَتَيْنِ قَالَ فَإِنَّهَا تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ قَالَ قُلْتُ وَ مَا حَدُّ الْمَرَضِ قَالَ لَا يَزَالُ مَرِيضاً حَتَّى يَمُوتَ وَ إِنْ طَالَ ذَلِكَ إِلَى السَّنَةِ .

And from him, from Al Hassan Bin Muhammad, from Ibn Sama’at, from Ibn Rabat, from Ibn Muskan, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to him, ‘A man divorces his wife with a divorce, and he is sick, and he had divorced her before that with two divorces. Heasws said: ‘So she would inherit him when it was during his illness’. He (the narrator) said, ‘I said, ‘And what is a limit of the illness?’ Heasws said: ‘The illness does not decline until he dies, and if that is prolonged, up to the year’.[497]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ فِي مَرَضِهِ وَرِثَتْهُ مَا دَامَ فِي مَرَضِهِ ذَلِكَ وَ إِنِ انْقَضَتْ عِدَّتُهَا إِلَّا أَنْ يَصِحَّ مِنْهُ قَالَ قُلْتُ فَإِنْ طَالَ بِهِ الْمَرَضُ قَالَ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his wife during his illness, she would inherit him for as long as (he dies) in that illness of his even if she had fulfilled her waiting period, except if he became healthy from it’. He (the narrator) said, ‘I said, ‘So if that illness is prolonged?’ Heasws said: ‘What is between that and a year’.[498]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not for the sick that he divorces but for him is that he can marry’.[499]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ تَرِثُهُ مَا دَامَتْ فِي عِدَّتِهَا وَ إِنْ طَلَّقَهَا فِي حَالِ إِضْرَارٍ فَهِيَ تَرِثُهُ إِلَى سَنَةٍ فَإِنْ زَادَ عَلَى السَّنَةِ يَوْماً وَاحِداً لَمْ تَرِثْهُ وَ تَعْتَدُّ مِنْهُ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

Muhammad, from Ahmad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara Bin Muhammad, from Sama’at who said,

‘I asked himasws about a man who divorces his wife whilst he was ill. Heasws said: ‘She would inherit him for as long as she was in her waiting period; and if he had divorced her during the state of restlessness, so she would inherit him up to a year. So if there was an increase upon the year by one day, she would not inherit him, and she would observe the waiting period from him, for four months and ten (days), a waiting period of the woman widowed from her husband’.[500]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَتَيْنِ فِي صِحَّةٍ ثُمَّ طَلَّقَ التَّطْلِيقَةَ الثَّالِثَةَ وَ هُوَ مَرِيضٌ إِنَّهَا تَرِثُهُ مَا دَامَ فِي مَرَضِهِ وَ إِنْ كَانَ إِلَى سَنَةٍ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said regarding a man who divorces his wife with two divorces during good health, then divorces with the third divorce while he was sick: ‘She would inherit him for as long as he is in his illness, even if it was up to a year’.[501]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَحْضُرُهُ الْمَوْتُ فَيُطَلِّقُ امْرَأَتَهُ هَلْ يَجُوزُ طَلَاقُهَا قَالَ نَعَمْ وَ إِنْ مَاتَ وَرِثَتْهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) who asked about the man to whom death approached, so he divorced his wife. Is his divorce allowed?’ Heasws said: ‘Yes, and if he dies, she would inherit him, and if she dies, he would not inherit her’.[502]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ فَإِنْ هُوَ تَزَوَّجَ وَ دَخَلَ بِهَا فَهُوَ جَائِزٌ وَ إِنْ لَمْ يَدْخُلْ بِهَا حَتَّى مَاتَ فِي مَرَضِهِ فَنِكَاحُهُ بَاطِلٌ وَ لَا مَهْرَ لَهَا وَ لَا مِيرَاثَ .

Ali, from his father, from Ibn Mahboub, from Ibn Raib, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘It is not for the sick that he divorces, but for him is that he can marry. So if he were to marry and copulate with her, so it is allowed, and if he does not copulate with her until he dies during his illness, so his marriage is invalid, and there is no dower for her, nor inheritance’.[503]

باب فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تُضآرُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ

Chapter 49 – Regarding the Words of Allahazwj Mighty and Majestic [65:6] and do not injure them in order that you may discipline them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُضَارَّ الرَّجُلُ امْرَأَتَهُ إِذَا طَلَّقَهَا فَيُضَيِّقَ عَلَيْهَا حَتَّى تَنْتَقِلَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ وَ لا تُضآرُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The man must not harm his wife when he divorces her, so he (financially) straitens upon her until she moves before the fulfillment of her waiting period, for Allahazwj Mighty and Majestic has Forbidden from that, so Heazwj Said [65:6] and do not injure them in order that you may straiten them’.[504]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws – similar to it’.

باب طَلَاقِ الصِّبْيَانِ

Chapter 50 – Divorce of the children

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْغُلَامِ لَمْ يَحْتَلِمْ وَ صَدَقَتِهِ فَقَالَ إِذَا طَلَّقَ لِلسُّنَّةِ وَ وَضَعَ الصَّدَقَةَ فِي مَوْضِعِهَا وَ حَقِّهَا فَلَا بَأْسَ وَ هُوَ جَائِزٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim from his father, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about divorce of the young boy who has yet to bed-wet, and his charity. So heasws said: ‘When he divorces in accordance to the Sunnah (under guidance) and places the charity in its rightful place, so there is no problem, and it is allowed’.[505]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ طَلَاقُ الصَّبِيِّ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the child is not with anything’.[506]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ طَلَاقُ الصَّبِيِّ وَ لَا السَّكْرَانِ .

Humeyd Bin ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The divorce of the child is not allowed, nor of the intoxicated ones’.[507]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الْغُلَامِ إِذَا كَانَ قَدْ عَقَلَ وَ وَصِيَّتُهُ وَ صَدَقَتُهُ وَ إِنْ لَمْ يَحْتَلِمْ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from a number of our companions, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the young boy is (not) allowed even when he had intellect, and (as well as) his bequest, and his charity even if he has yet to bed-wet’.[508]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn altogether, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws – similar to it’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الصَّبِيِّ إِذَا بَلَغَ عَشْرَ سِنِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the child is (not) allowed when he is ten years old’.[509]

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باب طَلَاقِ الْمَعْتُوهِ وَ الْمَجْنُونِ وَ طَلَاقِ وَلِيِّهِ عَنْهُ

Chapter 51 – Divorce of the feeble-minded, and the insane, and his guardian on his behalf

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ الْأَحْمَقُ الذَّاهِبُ الْعَقْلِ يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ وَ لِمَ لَا يُطَلِّقُ هُوَ قُلْتُ لَا يُؤْمَنُ إِنْ طَلَّقَ هُوَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ أَوْ لَا يُحْسِنُ أَنْ يُطَلِّقَ قَالَ مَا أَرَى وَلِيَّهُ إِلَّا بِمَنْزِلَةِ السُّلْطَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Abu Khalid Al Qammat who said,

‘I said to Abu Abdullahasws, ‘The man, the idiot, the one with the intellect gone, is the divorce of his guardian allowed over him?’ Heasws said: ‘Why does he himself does not divorce?’ I said, ‘It is not trusted if he were to divorce, and tomorrow he would be saying, ‘I did not divorce’, or he is not proficient in the divorce’. Heasws said: ‘Iasws do not see his guardian except being at the status of the Sultan (ruling authority)’.[510]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ يَعْرِفُ رَأْيَهُ مَرَّةً وَ يُنْكِرُهُ أُخْرَى يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ مَا لَهُ هُوَ لَا يُطَلِّقُ قُلْتُ لَا يَعْرِفُ حَدَّ الطَّلَاقِ وَ لَا يُؤْمَنُ عَلَيْهِ إِنْ طَلَّقَ الْيَوْمَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ قَالَ مَا أَرَاهُ إِلَّا بِمَنْزِلَةِ الْإِمَامِ يَعْنِي الْوَلِيَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at and Muhammad Bin Ismail, from Al Al Fazal Bin Shazan, altogether from safwan, from Abu Khalid Al qammat who said,

‘I said to Abu Abdullahasws, ‘A man whose opinion is recognised at one time, and denied another, is the divorce of his guardian allowed over him?’ Heasws said: ‘What is the matter with him that he does not divorce (himself)?’ I said, ‘He does not know the limit of the divorce, and is not secure upon it, if he divorces today, but he would be saying tomorrow, ‘I did not divorce’’. Heasws said: ‘Iasws do not see him except being at the status of the Imam, meaning the guardian’.[511]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ وَ فُضَيْلِ بْنِ يَسَارٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ الْمُوَلَّهَ لَيْسَ لَهُ طَلَاقٌ وَ لَا عِتْقُهُ عِتْقٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Zurara, and Bukeyr and Muhammad Bin Muslim, and Bureyd, and Fuzayl Bin Yasaar, and Ismail Al Azraq, and Moamar Bin Yahya,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws that: ‘The confused one, there is neither a divorce for him nor is his freeing (a slave) a (valid) emancipation (liberating)’.[512]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْمَعْتُوهِ الذَّاهِبِ الْعَقْلِ أَ يَجُوزُ طَلَاقُهُ قَالَ لَا وَ عَنِ الْمَرْأَةِ إِذَا كَانَتْ كَذَلِكَ أَ يَجُوزُ بَيْعُهَا أَوْ صَدَقَتُهَا قَالَ لَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Abdul Kareem, from Al Halby who said,

‘I asked Abu Abdullahasws about the deranged (unstable), the devoid of intellect, is his divorce allowed?’ Heasws said: ‘No!’ And about the woman when she was like that, is her selling or her charity allowed?’ Heasws said: ‘No!’[513]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَعْتُوهُ الَّذِي لَا يُحْسِنُ أَنْ يُطَلِّقَ يُطَلِّقُ عَنْهُ وَلِيُّهُ عَلَى السُّنَّةِ قُلْتُ فَإِنْ جَهِلَ فَطَلَّقَهَا ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ فَإِذَا مَضَتْ ثَلَاثَةُ أَشْهُرٍ أَوْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih, from Shihab Bin Abdu Rabbihi who said,

‘Abu Abdullahasws said: ‘The deranged (unstable) who is not competent that he divorces upon the Sunnah, his guardian can divorce of his behalf’. I said, ‘Supposing he was ignorant, so he divorces her three (times) in one sitting?’ Heasws said: ‘He would be returned to the Sunnah. So when three months pass by or three Quroo (pure periods), so she has been irrevocably divorced from him, by one (divorce)’.[514]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ جَائِزٌ إِلَّا طَلَاقَ الْمَعْتُوهِ أَوِ الصَّبِيِّ أَوْ مُبَرْسَمٍ أَوْ مَجْنُونٍ أَوْ مَكْرُوهٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Every divorce is allowed except for a divorce of the deranged (unstable/mad), or the child, or the (sufferer of) pleurisy, or an insane, or a coerced one’.[515]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي طَلَاقِ الْمَعْتُوهِ قَالَ يُطَلِّقُ عَنْهُ وَلِيُّهُ فَإِنِّي أَرَاهُ بِمَنْزِلَةِ الْإِمَامِ .

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Abu Khalid Al Qammat,

(It has been narrated) from Abu Abdullahasws regarding a divorce of the deranged. Heasws said: ‘His guardian would divorce on his behalf, for I see him being at the status of the Imam’.[516]

باب طَلَاقِ السَّكْرَانِ

Chapter 52 – Divorce of the intoxicated ones

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about divorce of the intoxicated one, so heasws said: ‘It is not allowed, and there is no prestige’.[517]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ طَلَاقُ السَّكْرَانِ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce by the intoxicated one is not with anything’.[518]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .

Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about a divorce by the intoxicated one, so heasws said: ‘Not allowed, and there is no prestige’.[519]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ صَفْوَانَ جَمِيعاً عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا عِتْقُهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Rabat and Al Husayn Bin Hashim, from Safwan, altogether from Ibn Muskan, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a divorce by the intoxicated one, so heasws said: ‘Not allowed, nor his emancipation (liberation of a slave)’.[520]

باب طَلَاقِ الْمُضْطَرِّ وَ الْمُكْرَهِ

Chapter 53 – Divorce of the restless and the coerced

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَوْ أَنَّ رَجُلًا مُسْلِماً مَرَّ بِقَوْمٍ لَيْسُوا بِسُلْطَانٍ فَقَهَرُوهُ حَتَّى يَتَخَوَّفَ عَلَى نَفْسِهِ أَنْ يُعْتِقَ أَوْ يُطَلِّقَ فَفَعَلَ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from one of his companions, from Ibn Abu Umeyr, or someone else, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘If a Muslim man who passes by a people who are not with any authority, so they compel him until he fears upon himself, that he should either emancipate (liberate a slave) or divorce, so he does it, there would be nothing upon him’.[521]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْمُكْرَهِ وَ عِتْقِهِ فَقَالَ لَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا عِتْقُهُ بِعِتْقٍ فَقُلْتُ إِنِّي رَجُلٌ تَاجِرٌ أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَقَالَ غَيِّبْهُ مَا اسْتَطَعْتَ وَ ضَعْهُ مَوَاضِعَهُ فَقُلْتُ وَ إِنْ حَلَّفَنِي بِالطَّلَاقِ وَ الْعَتَاقِ فَقَالَ احْلِفْ لَهُ ثُمَّ أَخَذَ تَمْرَةً فَحَفَنَ بِهَا مِنْ زُبْدٍ كَانَ قُدَّامَهُ فَقَالَ مَا أُبَالِي حَلَفْتُ لَهُمْ بِالطَّلَاقِ وَ الْعَتَاقِ أَوْ أَكَلْتُهَا .

Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a divorce of the coerced, and his emancipation (liberation of a slave). So heasws said: ‘His divorce is not with a (valid) divorce, nor is his emancipation a (valid) emancipation’. So I said, ‘I am a businessman. I pass by the tax collector and with me is wealth’. So heasws said: ‘Hide from him according to your capacity, and place it in its (proper) place’. So I said, ‘And if he makes me swear an oath with the divorce and the emancipation (of a slave)?’ So heasws said: ‘Swear for him’. Then heasws took a date, so he scooped with it from butter which was in front of himasws, so heasws said: ‘Iasws don’t mind if you swear for them with the divorce, and the emancipation (of a slave), or Iasws eat it (the date)’.[522]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عُبَيْسِ بْنِ هِشَامٍ وَ صَالِحِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) وَ هُوَ بِالْعُرَيْضِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ تَزَوَّجْتُ امْرَأَةً وَ كَانَ تُحِبُّنِي فَتَزَوَّجْتُ عَلَيْهَا ابْنَةَ خَالِي وَ قَدْ كَانَ لِي مِنَ الْمَرْأَةِ وَلَدٌ فَرَجَعْتُ إِلَى بَغْدَادَ فَطَلَّقْتُهَا وَاحِدَةً ثُمَّ رَاجَعْتُهَا ثُمَّ طَلَّقْتُهَا الثَّانِيَةَ ثُمَّ رَاجَعْتُهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهَا أُرِيدُ سَفَرِي هَذَا حَتَّى إِذَا كُنْتُ بِالْكُوفَةِ أَرَدْتُ النَّظَرَ إِلَى ابْنَةِ خَالِي فَقَالَتْ أُخْتِي وَ خَالَتِي لَا تَنْظُرُ إِلَيْهَا وَ اللَّهِ أَبَداً حَتَّى تُطَلِّقَ فُلَانَةَ فَقُلْتُ وَيْحَكُمْ وَ اللَّهِ مَا لِي إِلَى طَلَاقِهَا سَبِيلٌ

Humeyd Bin Ziyad, from Ibn sama’at, from Ubeys Bin Hisham, and Salih Bin Khalid, from Mansour Bin Yunus who said,

‘Al-Abd Al-Salihasws (7th Imamasws) was asked, and heasws was at Al-Urayz, so I said to himasws, ‘May I be sacrificed for youasws! I have married a woman and she used to love me, then I married upon her a daughter of my maternal uncle, and there was a son for me from the woman. So I returned to Baghdad, so I divorced her once. Then I reverted to her, then divorced her the second (divorce). Then I went from her presence intending this journey, until I was at Al-Kufa. I wanted to look at the daughter of my maternal uncle, so my sister and my maternal aunt said, ‘You will not look at her ever, by Allahazwj, until you divorce so and so’. So I said, ‘Woe be unto you! By Allahazwj, there is no way for me to divorce her’. 

فَقَالَ لِي هُوَ مِنْ شَأْنِكَ لَيْسَ لَكَ إِلَى طَلَاقِهَا سَبِيلٌ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُ كَانَتْ لِي مِنْهَا بِنْتٌ وَ كَانَتْ بِبَغْدَادَ وَ كَانَتْ هَذِهِ بِالْكُوفَةِ وَ خَرَجْتُ مِنْ عِنْدِهَا قَبْلَ ذَلِكَ بِأَرْبَعٍ فَأَبَوْا عَلَيَّ إِلَّا تَطْلِيقَهَا ثَلَاثاً وَ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا أَرَدْتُ اللَّهَ وَ مَا أَرَدْتُ إِلَّا أَنْ أُدَارِيَهُمْ عَنْ نَفْسِي وَ قَدِ امْتَلَأَ قَلْبِي مِنْ ذَلِكَ جُعِلْتُ فِدَاكَ

So heasws said to me: ‘It is from your affairs, there is no way for you to divorce her’. So I said, ‘May I be sacrificed for you! There was a daughter for me from her, and she was at Baghdad, and this one is at Al-Kufa, and I went out from her presence before that by four (days), so they refused me (to see her) except that I divorce her three times, and no, by Allahazwj, may I be sacrificed for youasws! I did not intend (for the Sake of) Allahazwj except that I manage them from myself, and it has afflicted my heart due to that, may I be sacrificed for youasws!’

فَمَكَثَ طَوِيلًا مُطْرِقاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ وَ هُوَ مُتَبَسِّمٌ فَقَالَ أَمَّا مَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْ‏ءٍ وَ لَكِنْ إِذَا قَدَّمُوكَ إِلَى السُّلْطَانِ أَبَانَهَا مِنْكَ .

So heasws remained silent for a long time, then raised hisasws head towards me, and heasws was smiling. So heasws said: ‘As for what is between you and Allahazwj Mighty and Majestic, so it is not with anything, but, when they proceed you to the Sultan (ruling authority), they would irrevocably divorce her from you’.[523]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا يَجُوزُ الطَّلَاقُ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ عِتْقٌ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ يَمِينٌ فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي شَيْ‏ءٍ مِنْ مَعْصِيَةِ اللَّهِ فَمَنْ حَلَفَ أَوْ حُلِّفَ فِي شَيْ‏ءٍ مِنْ هَذَا وَ فَعَلَهُ فَلَا شَيْ‏ءَ عَلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yahya Bin Abdullah Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The divorce is not allowed during the compulsion, nor an emancipation (liberation of a slave) during compulsion, nor is an oath allowed regarding cutting-off of a relationship, nor with regards to something from the disobedience to Allahazwj. So the one who swears or be made to swear regarding something from this, and he does it, so there is nothing upon him’.

قَالَ وَ إِنَّمَا الطَّلَاقُ مَا أُرِيدَ بِهِ الطَّلَاقُ مِنْ غَيْرِ اسْتِكْرَاهٍ وَ لَا إِضْرَارٍ عَلَى الْعِدَّةِ وَ السُّنَّةِ عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ وَ شَاهِدَيْنِ فَمَنْ خَالَفَ هَذَا فَلَيْسَ طَلَاقُهُ وَ لَا يَمِينُهُ بِشَيْ‏ءٍ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Heasws said: ‘But rather, the divorce is what is intended by it, the divorce from without compulsion, nor any harm upon the waiting period, and the Sunnah upon purity without copulation, and two witnesses. So, the one who opposes this, so neither his divorce nor his oath is with anything. He would be returned to the Book of Allahazwj Mighty and Majestic’.[524]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَلَمْ يَرَ ذَلِكَ رَسُولُ اللَّهِ شَيْئاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Ismail Al Ju’fy who said,

‘I said to Abu Ja’farasws, ‘I pass by the tax collector and with me is wealth, so he makes me swear an oath. So if I were to swear for him, he leave me (alone), and if I do not swear for him, so he ransacks me and oppresses me’. So heasws said: ‘Swear for him’. I said, ‘Suppose he makes me swear with the divorce?’ So heasws said: ‘Swear for him’. I said, ‘So if the wealth does not happen to be mine?’ Heasws said: ‘So (do it) for (the sake of) the wealth of your brother. Rasool-Allahsaww rebuffed a divorce of Ibn Umar and he had divorced his wife three (divorces) and she was menstruating. Thus Rasool-Allahsaww viewed that (divorce) as nothing’.[525]

باب طَلَاقِ الْأَخْرَسِ

Chapter 54 – Divorce of the mute

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ تَكُونُ عِنْدَهُ الْمَرْأَةُ ثُمَّ يَصْمُتُ فَلَا يَتَكَلَّمُ قَالَ يَكُونُ أَخْرَسَ قُلْتُ نَعَمْ فَيُعْلَمُ مِنْهُ بُغْضٌ لِامْرَأَتِهِ وَ كَرَاهَتُهُ لَهَا أَ يَجُوزُ أَنْ يُطَلِّقَ عَنْهُ وَلِيُّهُ قَالَ لَا وَ لَكِنْ يَكْتُبُ وَ يُشْهِدُ عَلَى ذَلِكَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu nasr who said,

‘I asked Abu Al-Hassanasws about the man who happened to have the woman with him. Then he kept silent and could not speak’. Heasws said: ‘He became mute?’ I said, ‘Yes. So it was known from him to be with hatred for his wife and his abhorrence for her. Is it allowed that his guardian divorces on his behalf?’ Heasws said: ‘No. But, he can write it out and keep witnesses upon that’.

قُلْتُ لَا يَكْتُبُ وَ لَا يَسْمَعُ كَيْفَ يُطَلِّقُهَا فَقَالَ بِالَّذِي يُعْرَفُ مِنْهُ مِنْ فِعَالِهِ مِثْلِ مَا ذَكَرْتَ مِنْ كَرَاهَتِهِ وَ بُغْضِهِ لَهَا .

I said, ‘He can neither write nor hear, how would he divorce her?’ So heasws said: ‘By that which is recognised from him from his actions the likes of what you mentioned from his abhorrence, and his hatred for her’.[526]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْخَرْسَاءِ قَالَ يَلُفُّ قِنَاعَهَا عَلَى رَأْسِهَا وَ يَجْذِبُهُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Aban Bin Usman who said,

‘I asked Abu Abdullahasws about a divorce of the mute. Heasws said: ‘He should wrap her scarf upon her head and pull it away’.[527]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْأَخْرَسِ أَنْ يَأْخُذَ مِقْنَعَتَهَا فَيَضَعَهَا عَلَى رَأْسِهَا وَ يَعْتَزِلَهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the mute is that he takes her veil, so he places it upon her head, and he takes it off’.[528]

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ فِي رَجُلٍ أَخْرَسَ كَتَبَ فِي الْأَرْضِ بِطَلَاقِ امْرَأَتِهِ قَالَ إِذَا فَعَلَ ذَلِكَ فِي قُبُلِ الطُّهْرِ بِشُهُودٍ وَ فُهِمَ عَنْهُ كَمَا يُفْهَمُ عَنْ مِثْلِهِ وَ يُرِيدُ الطَّلَاقَ جَازَ طَلَاقُهُ عَلَى السُّنَّةِ .

Ali, from his father, from Ismail Bin Marrar, from Yunus,

‘With regards to a mute man who writes in the ground with a divorce of his wife. Heasws said: ‘When he does that, accepting the purity, with witnesses, and it is understood from him just as it is understood the likes of it, and he intends the divorce, so his divorce is allowed upon the Sunnah’.[529]

باب الْوَكَالَةِ فِي الطَّلَاقِ

Chapter 55 – The representation in the divorce

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Razzaz, from Ayoub Bin Nuh and Humeyd Bin Ziyad, from Ibn Sama’at, altogether from Safwan Bin yahya, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who made the matter of his wife to a man, so he said, ‘Bear witness that I made the matter of so and so woman to so and so man’. Is that allowed for the man?’ Heasws said: ‘Yes’.[530]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَجْعَلُ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي قَدْ جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ فَيُطَلِّقُهَا أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, altogether from Ali Bin Al Nu’man, from Saeed Al A’raj,

(It has been narrated) from Abu Abdullahasws regarding a man making a matter of his wife to a man, so he  said, ‘Bear witness that I have made a matter of so and so woman to so and so man’. So he (the representative) divorced her. Is that allowed for the man?’ Heasws said: ‘Yes’.[531]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى طَلَاقٍ .

Ali Bin Ibrahim, from his father, from al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said regarding a man who made a divorce of his wife in the hands of two men. So one of them divorced her and the other one refused. So Amir Al-Momineenasws refused that until both of them form a consensus upon the divorce’.[532]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي هِلَالٍ الرَّازِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ وَكَّلَ رَجُلًا بِطَلَاقِ امْرَأَتِهِ إِذَا حَاضَتْ وَ طَهُرَتْ وَ خَرَجَ الرَّجُلُ فَبَدَا لَهُ فَأَشْهَدَ أَنَّهُ قَدْ أَبْطَلَ مَا كَانَ أَمَرَهُ بِهِ وَ أَنَّهُ قَدْ بَدَا لَهُ فِي ذَلِكَ قَالَ فَلْيُعْلِمْ أَهْلَهُ وَ لْيُعْلِمِ الْوَكِيلَ .

Muhammad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Muskan, from Abu Hilal Al Razy who said,

‘I said to Abu Abdullahasws, ‘A man appointed a man with the divorce of his wife when she menstruation and was pure, and the man went out. So he (later on) changed his mind, and kept witnesses that he has invalidated that matter, and that he had changed his mind with regards to that’. Heasws said: ‘So let him inform his wife, and let him inform the representative’.[533]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى عَلِيٌّ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا عَلَى الطَّلَاقِ جَمِيعاً .

A number of our companioins, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws regarding a man who made the divorce of his wife in the hands of two men. So one of the two divorced and the other one refused. So Aliasws refused to allowed that until they both gather upon the divorce together’.

وَ رُوِيَ أَنَّهُ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .

And it is reported that heasws did not allow the representation in the divorce.[534]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, and Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin Sama’at, altogether from Hammad Bin Usman, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The representative is not allowed in the divorce’.[535]

باب الْإِيلَاءِ

Chapter 56 – The solemn oath

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْإِيلَاءِ إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ وَ لَا يَمَسَّهَا وَ لَا يَجْمَعَ رَأْسَهُ وَ رَأْسَهَا فَهُوَ فِي سَعَةٍ مَا لَمْ تَمْضِ الْأَرْبَعَةُ الْأَشْهُرِ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ فَإِمَّا أَنْ يَفِي‏ءَ فَيَمَسَّهَا وَ إِمَّا أَنْ يَعْزِمَ عَلَى الطَّلَاقِ فَيُخَلِّيَ عَنْهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ يُجَامِعَهَا بِشَهَادَةِ عَدْلَيْنِ ثُمَّ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ الثَّلَاثَةُ الْأَقْرَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya who said,

‘I heard Abu Abdullahasws saying regarding the solemn oath when the man oaths that he would not approach his wife and will not touch her, nor gather his head and her head, so he is in a leeway for as long as four months do not pass by. So when four months pass by, he pauses. So either he fulfils, so he touches her, and if he is determined upon the divorce, so he separates from her until she menstruates and is pure from her menstruation, divorces her with one divorce before he sleeps with her, with two just witnesses. Then he is more rightful with reverting back to her for as long as three Quroos (pure periods) do not pass by her’.[536]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَهْجُرُ امْرَأَتَهُ مِنْ غَيْرِ طَلَاقٍ وَ لَا يَمِينٍ سَنَةً لَمْ يَقْرَبْ فِرَاشَهَا قَالَ لِيَأْتِ أَهْلَهُ وَ قَالَ أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ لَا وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا فَإِنَّهُ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَيُوقَفُ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَإِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ أَيْضاً بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ يُجْبَرُ عَلَى أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the man who abandons his wife from without a divorce and oaths that for a year he would not go near her bed’. Heasws said: ‘Let him go to his wife’. And heasws said: ‘Whichever man solemnly oaths from his wife, and the solemn oath is that he is saying, ‘No, by Allahazwj, I will not sleep with you, such and such’, and he is saying, ‘By Allahazwj, I shall constrict you (due to my anger with you), then he is angry with her, so he awaits with her for four months. Then he should be seized by it, after four months. So he pauses, and he meets and the meeting is that he reconciles with his wife, so Allahazwj is most Forgiving more Merciful. So if he does not meet, he is compelled that he divorces, and a divorce does not happen between the two of them until he pauses, even if it was as well after the four months, he would be compelled upon that he either meets (reconciles) or divorces’.[537]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا آلَى الرَّجُلُ مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا ثُمَّ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ أَوْ يُطَلِّقَ عِنْدَ ذَلِكَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ حَتَّى يَفِي‏ءَ أَوْ يُطَلِّقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying, ‘When the man solemnly oaths from his wife, and the solemn oath is that he is saying, ‘By Allahazwj I will not sleep with you, such and such’, and is saying, ‘By Allahazwj, and he is saying, ‘By Allahazwj, I shall constrict you (due to my anger with you), then he is angry with her, then she is awaited with for four months. So if he meets, and the meeting is that he reconciles with his wife, or he divorces during that, and a divorce does not happen between the two of them until he pauses, even if it is after the four months, until he either meets (reconciles) or divorces’.[538]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ فَلَيْسَ لَهَا قَوْلٌ وَ لَا حَقٌّ فِي الْأَرْبَعَةِ الْأَشْهُرِ وَ لَا إِثْمَ عَلَيْهِ فِي كَفِّهِ عَنْهَا فِي الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ مَضَتِ الْأَرْبَعَةُ الْأَشْهُرِ قَبْلَ أَنْ يَمَسَّهَا فَسَكَتَتْ وَ رَضِيَتْ فَهُوَ فِي حِلٍّ وَ سَعَةٍ

Ali, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Bukeyr Bin Ayn and Bureyd Bin Muawiya,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws, both of themasws having said: ‘When the man solemnly oaths that he would not go near his wife, so it is not for her to say (anything), nor any right during the four months, nor is there a sin upon him with regards to his refraining from her during the four months. So when the four months pass by before him having touched her, so she is silent and pleased, so he is in a solution and a leeway.

فَإِنْ رَفَعَتْ أَمْرَهَا قِيلَ لَهُ إِمَّا أَنْ تَفِي‏ءَ فَتَمَسَّهَا وَ إِمَّا أَنْ تُطَلِّقَ وَ عَزْمُ الطَّلَاقِ أَنْ يُخَلِّيَ عَنْهَا فَإِذَا حَاضَتْ وَ طَهُرَتْ طَلَّقَهَا وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ ثَلَاثَةُ قُرُوءٍ فَهَذَا الْإِيلَاءُ الَّذِي أَنْزَلَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

So if she raises her matter, it would be said to him, ‘Either you meet, so you touch her, or you divorce, and if the divorce is determined if you stay clear from her’. So when she menstruates and is pure, he divorces her, and he is more rightful with reverting back to her for as long as three Quroos (pure periods) do not pass by. So this is the solemn oath which Allahazwj Blessed and High Revealed in Hisazwj Book, and a Sunnah of Rasool-Allahsaww’.[539]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ امْرَأَتِي أَرْضَعَتْ غُلَاماً وَ إِنِّي قُلْتُ وَ اللَّهِ لَا أَقْرَبُكِ حَتَّى تَفْطِمِيهِ فَقَالَ لَيْسَ فِي الْإِصْلَاحِ إِيلَاءٌ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘A man came over to Amir Al-Momineenasws, so he said, ‘O Amir Al-Momineenasws! My wife breast-fed a boy and I said, ‘By Allahazwj, I shall not go near you until you wean him’. So heasws said: ‘There is not solemn oath in the reconciliation’.[540]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ بَعْدَ مَا دَخَلَ بِهَا فَقَالَ إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ وَ إِنْ كَانَ بَعْدَ حِينٍ فَإِنْ فَاءَ فَلَيْسَ بِشَيْ‏ءٍ وَ هِيَ امْرَأَتُهُ وَ إِنْ عَزَمَ الطَّلَاقَ فَقَدْ عَزَمَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man who solemnly oathed from his wife after having slept with her. So heasws said: ‘When four months pass by, he pause, even if it was after a while. So if he meets (reconciles) so it is not with anything, and she is (still) his wife, and if he is determined upon the divorced, so it is determined’.

وَ قَالَ الْإِيلَاءُ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] وَ لَأَسُوءَنَّكِ ثُمَّ يَهْجُرَهَا وَ لَا يُجَامِعَهَا حَتَّى تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ فَقَدْ وَقَعَ الْإِيلَاءُ وَ يَنْبَغِي لِلْإِمَامِ أَنْ يُجْبِرَهُ عَلَى أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ فَإِنْ فَاءَ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ عَزَمَ الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ.

And he said, ‘The solemn oath is that the man is saying to his wife, ‘By Allahazwj, I shall constrict you (due to my anger with you), and worsen you’. Then he abandons her and does not go near her until four months pass by. So when four months pass by, so the solemn oath has occurred, and it is befitting for the Imamasws that heasws compels him upon that he either meets (reconciles) or divorces. [2:226] so if they meet, then Allah is surely Forgiving, Merciful [2:227] And if they have resolved upon the divorce, then Allah is surely Hearing, Knowing’.[541]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤْلِي يُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ شَاءَ إِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ فَإِنْ عَزَمَ الطَّلَاقَ فَهِيَ وَاحِدَةٌ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abu Maryam,

(It has been narrated) from Abu Ja’farasws having said: ‘The one with solemn oath is paused after the four months, so if he so desires to he [2:229] then keeps in good fellowship or lets go with kindness. So if the divorce is determines, so it is the one, and he is in control with reverting back to her’.[542]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِيلَاءِ مَا هُوَ فَقَالَ هُوَ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] فَيُتَرَبَّصَ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ فَيُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ فَاءَ وَ هُوَ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ طَلَاقٌ فِيمَا بَيْنَهُمَا وَ لَوْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ مَا لَمْ يَرْفَعْهُ إِلَى الْإِمَامِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and abu Al Abbas Muhammad Bin Ja’far, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from al Fazl Bin Shzaan, and Humey Bin Ziyad, from Ibn Sama’at, altogether from Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the solemn oath, what is it?’ Heasws said: ‘It is if he, the man, is saying to his wife, ‘By Allahazwj, I will not sleep with you such and such’, and he is saying, ‘By Allahazwj, I shall constrict you (due to my anger with you)’. So she would be awaited with for four months, then he would be seized. So he would be paused after the four months, so if he meets, and it is that he reconciles with his wife, so Allahazwj is most Forgiving and most Merciful; and if he does not meet, he would be compelled upon that he divorces her, and a divorce does not happen in what is between the two of them, even though it be after the four months, what has not been raised to the Imamasws’.[543]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُؤْلِي إِذَا أَبَى أَنْ يُطَلِّقَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَجْعَلُ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ يَحْبِسُهُ فِيهَا وَ يَمْنَعُهُ مِنَ الطَّعَامِ وَ الشَّرَابِ حَتَّى يُطَلِّقَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said regarding the one who solemn oath when he refuses to divorce: ‘Amir Al-Momineenasws had made an enclosure from canes, and imprisoned him in it, and prevented him from the food and the drink until he divorces’.[544]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُؤْلِي إِمَّا أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ فَإِنْ فَعَلَ وَ إِلَّا ضُرِبَتْ عُنُقُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Khalaf Bin Hammad,

(It has been narrated) from Abu Abdullahasws regarding the solemn oather, either he meets (reconciles) or he divorces. So if he does it, or else his neck is struck’.[545]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَاضَبَ الرَّجُلُ امْرَأَتَهُ فَلَمْ يَقْرَبْهَا مِنْ غَيْرِ يَمِينٍ أَرْبَعَةَ أَشْهُرٍ فَاسْتَعْدَتْ عَلَيْهِ فَإِمَّا أَنْ يَفِي‏ءَ وَ إِمَّا أَنْ يُطَلِّقَ فَإِنْ تَرَكَهَا مِنْ غَيْرِ مُغَاضَبَةٍ أَوْ يَمِينٍ فَلَيْسَ بِمُؤْلٍ .

Ali Bin Ibrahim, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man is angered over his wife, so he does not go near her from without an oath for four months, so he would be disciplined over it. So either he meets (reconciles) or he divorces. So if he neglects her from other than anger, or an oath, so it is not a solemn oath’.[546]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ إِسْحَاقَ بْنِ بُنَانٍ عَنِ ابْنِ بَقَّاحٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَبَى الْمُؤْلِي أَنْ يُطَلِّقَ جَعَلَ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ أَعْطَاهُ رُبُعَ قُوتِهِ حَتَّى يُطَلِّقَ .

Al Husayn Bin Muhammad, from Hamdan Al Qalanasy, from Is’haq Bin Bunan, from Ibn Baqqah, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws, when the solemn oather refused to divorce, heasws made an enclosure from cane, and gave him a quarter of his provision until he divorces’.[547]

باب أَنَّهُ لَا يَقَعُ الْإِيلَاءُ إِلَّا بَعْدَ دُخُولِ الرَّجُلِ بِأَهْلِهِ

Chapter 57 – The solemn oath does not occur except after the sleeping of the man with his wife

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقَعُ الْإِيلَاءُ إِلَّا عَلَى امْرَأَةٍ قَدْ دَخَلَ بِهَا زَوْجُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, fom Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The solemn oath does not occur except upon a man who had slept with her’.[548]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُؤْلِي مِنِ امْرَأَتِهِ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا يَقَعُ الْإِيلَاءُ حَتَّى يَدْخُلَ بِهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The man solemnly oath from his wife before he slept with her’. Heasws said: ‘The solemn oath does not occur until he sleeps with her’.[549]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ لَا أَعْلَمُهُ إِلَّا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ مُؤْلِياً حَتَّى يَدْخُلَ بِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina who said, ‘I have no knowledge of it except from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘He does not happen to be a solemn oather until he sleeps with her’.[550]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ لَمْ يَدْخُلْ بِهَا قَالَ لَا إِيلَاءَ حَتَّى يَدْخُلَ بِهَا فَقَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا حَلَفَ أَنْ لَا يَبْنِيَ بِأَهْلِهِ سَنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَ كَانَ يَكُونُ إِيلَاءً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was asked about a man who solemnly swore from his wife and did not sleep with her’. Heasws said: ‘There is no solemn oath until he sleeps with her’. So heasws said, ‘Do you not see that if a man were to oath that he would not make up with his wife for two years or more than that, would that be a solemn oath?’[551]

باب الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ حَرَامٌ

Chapter 58 – The man is saying to his wife that she is prohibited unto him

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَقَالَ لِي لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ وَ قُلْتُ لَهُ اللَّهُ أَحَلَّهَا لَكَ فَمَا حَرَّمَهَا عَلَيْكَ إِنَّهُ لَمْ يَزِدْ عَلَى أَنْ كَذَبَ فَزَعَمَ أَنَّ مَا أَحَلَّ اللَّهُ لَهُ حَرَامٌ وَ لَا يَدْخُلُ عَلَيْهِ طَلَاقٌ وَ لَا كَفَّارَةٌ

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Muhammad Bin Sama’at, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man who says to his wife, ‘You are prohibited unto me’. So heasws said to me: ‘If there was authority for measws upon him, Iasws would have pained his head, and said to him: ‘Allahazwj has Made her Permissible for you, so what is prohibiting her unto you?’ It does not increase upon a lie if he claims that whatever Allahazwj has Permitted for him is prohibited, and a divorce does not enter upon him, nor an expiation’.

فَقُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ فَجَعَلَ فِيهِ الْكَفَّارَةَ فَقَالَ إِنَّمَا حَرَّمَ عَلَيْهِ جَارِيَتَهُ مَارِيَةَ وَ حَلَفَ أَنْ لَا يَقْرَبَهَا فَإِنَّمَا جَعَلَ عَلَيْهِ الْكَفَّارَةَ فِي الْحَلْفِ وَ لَمْ يَجْعَلْ عَلَيْهِ فِي التَّحْرِيمِ .

So I said, ‘(What about) the Words of Allahazwj Mighty and Majestic [66:1] O Prophet! Do not deny (yourself) that which Allah has made lawful for you, so Heazwj Made the expiation to be with regards to it?’ So heasws said: ‘But rather hesaww forbid unto himself a slave girls Mariah (the Coptic), and swore that hesaww would not go near her. But rather the expiation was Made to be upon himsaww regarding the swear, and was not Made upon himsaww for the prohibition’.[552]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَإِنَّا نُرْوَى بِالْعِرَاقِ أَنَّ عَلِيّاً ( عليه السلام ) جَعَلَهَا ثَلَاثاً فَقَالَ كَذَبُوا لَمْ يَجْعَلْهَا طَلَاقاً وَ لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ ثُمَّ أَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّهَا لَكَ فَمَا ذَا حَرَّمَهَا عَلَيْكَ مَا زِدْتَ عَلَى أَنْ كَذَبْتَ فَقُلْتَ لِشَيْ‏ءٍ أَحَلَّهُ اللَّهُ لَكَ إِنَّهُ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘What are youasws saying regarding a man who says to his wife, ‘You are prohibited unto me’, for we are reporting at Al-Iraq that Aliasws made it to be as three (divorces)?’ So heasws said: ‘They are lying! Heasws did not make it to be as a divorce, and if there was an authority for measws over him, Iasws would pain his head, then Iasws would be saying that Allahazwj Mighty and Majestic has Made her to be Permissible for you, so what is that which prohibits her unto you? It would not be any more a life if you were to say for something which Allahazwj has Permitted it for you, that it is prohibited’.[553]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي شَبَّةُ بْنُ عَقَّالٍ بَلَغَنِي أَنَّكَ تَزْعُمُ أَنَّ مَنْ قَالَ مَا أَحَلَّ اللَّهُ عَلَيَّ حَرَامٌ أَنَّكَ لَا تَرَى ذَلِكَ شَيْئاً قُلْتُ أَمَّا قَوْلُكَ الْحِلُّ عَلَيَّ حَرَامٌ فَهَذَا أَمِيرُ الْمُؤْمِنِينَ الْوَلِيدُ جَعَلَ ذَلِكَ فِي أَمْرِ سَلَامَةَ امْرَأَتِهِ وَ أَنَّهُ بَعَثَ يَسْتَفْتِي أَهْلَ الْحِجَازِ وَ أَهْلَ الْعِرَاقِ وَ أَهْلَ الشَّامِ فَاخْتَلَفُوا عَلَيْهِ فَأَخَذَ بِقَوْلِ أَهْلِ الْحِجَازِ إِنَّ ذَلِكَ لَيْسَ بِشَيْ‏ءٍ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Rabat, from Abu Makhlad,

(It has been narrated) from Abu Abdullahasws having said: ‘Shabbat Bin Aqqal said to measws, ‘It has reached me that youasws are claiming that the one who says, ‘what Allahazwj has Permitted upon me is prohibited’, that youasws do not see that as anything?’ Iasws said: ‘As for your words, ‘I have permitted upon me a prohibition’, so this is what Amir Al-Momineenasws made that in the matter of Salama of his wife, and he had sent for a verdict to the people of Al-Hijaz, and the people of Al-Iraq, and people of Syria, so they differed over it. So he took to by the words of the people of Al-Hijaz that, that is not with anything’.[554]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ قَالَ لَيْسَ عَلَيْهِ كَفَّارَةٌ وَ لَا طَلَاقٌ .

Humeyd, from Ibn Sama’at, from Safwan, from Hareyz, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘A man says to his wife, ‘You are prohibited unto me’’. Heasws said: ‘There is no expiation upon him, nor a divorce’.[555]

باب الْخَلِيَّةِ وَ الْبَرِيئَةِ وَ الْبَتَّةِ

Chapter 59 – The freed (woman), and the disavowed (woman), and the severed (woman)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ أَنْتِ مِنِّي خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who is saying to his wife, ‘You are, from me, free’, or ‘disavowed’, or ‘severed’, or ‘prohibited’’. Heasws said: ‘It is not with anything’.[556]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ مِنِّي بَائِنٌ وَ أَنْتِ مِنِّي خَلِيَّةٌ وَ أَنْتِ مِنِّي بَرِيئَةٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who says to his wife, ‘You are aside from me’, and ‘your are free from me’, and ‘you are disavowed from me’. Heasws said: ‘It is not with anything’.[557]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who says to his wife, ‘You are free from me’, or ‘disavowed from me’, or ‘prohibited’’. Heasws said: ‘It is not with anything’.[558]

باب الْخِيَارِ

Chapter 60 – The Choice

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ وَ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخِيَارِ فَقَالَ وَ مَا هُوَ وَ مَا ذَاكَ إِنَّمَا ذَاكَ شَيْ‏ءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله).

Muhammad Bin Abu Abdullah, from Muawiya Bin Hukeym, from Safwan, and Ali Bin Al Hassan Bin Rabat, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the choice, so heasws said: ‘And what is it, and what is that? But rather, that is something which was for Rasool-Allahsaww’.[559]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ ابْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَمِعْتُ أَبَاكَ يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَيَّرَ نِسَاءَهُ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يُمْسِكْهُنَّ عَلَى طَلَاقٍ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ فَقَالَ إِنَّ هَذَا حَدِيثٌ كَانَ يَرْوِيهِ أَبِي عَنْ عَائِشَةَ وَ مَا لِلنَّاسِ وَ لِلْخِيَارِ إِنَّمَا هَذَا شَيْ‏ءٌ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ رَسُولَهُ ( صلى الله عليه وآله ) .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, and Ibn Rabat, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘I heard yourasws fatherasws saying that Rasool-Allahsaww (gave) a choice to hissaww wives, so they chose Allahazwj and Hisazwj Rasoolsaww, so hesaww did not keep them upon a divorce, and had they chosen themselves, they would have been irrevocably divorced’. So heasws said: ‘This is a Hadeeth which myasws fatherasws had reported about Ayesha. And what is for the people and the choice? But rather, this is something which Allahazwj Mighty and Majestic Specialised Hisazwj Rasoolsaww with’.[560]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَيَّرَ امْرَأَتَهُ فَاخْتَارَتْ نَفْسَهَا بَانَتْ مِنْهُ قَالَ لَا إِنَّمَا هَذَا شَيْ‏ءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَاصَّةً أُمِرَ بِذَلِكَ فَفَعَلَ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَطَلَّقَهُنَّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّحْكُنَّ سَراحاً جَمِيلًا .

Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who (gave a) choice to his wife, so she chose herself to be irrevocably divorced from him’. Heasws said: ‘No! This is something which was for Rasool-Allahsaww in particular. Hesaww was Commanded with that, so hesaww did it; and had they chosen themselves, they would have been divorced, and these are the Words of Allahazwj Mighty and Majestic [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come, I will give you a provision and allow you to depart a goodly departing’.[561]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ بِيَدِهَا قَالَ فَقَالَ وَلَّى الْأَمْرَ مَنْ لَيْسَ أَهْلَهُ وَ خَالَفَ السُّنَّةَ وَ لَمْ يُجِزِ النِّكَاحَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from haroun Bin Muslim, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What are youasws saying regarding a man who made the matter of his wife to be in her hands?’ So heasws said: ‘He has given the matter to the one who is not deserving of it, and he has opposed the Sunnah, and the marriage is not allowed’.[562]

باب كَيْفَ كَانَ أَصْلُ الْخِيَارِ

Chapter 61 – How was the origin of the choice

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنِفَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ مَقَالَةٍ قَالَتْهَا بَعْضُ نِسَائِهِ فَأَنْزَلَ اللَّهُ آيَةَ التَّخْيِيرِ فَاعْتَزَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ ثُمَّ دَعَاهُنَّ فَخَيَّرَهُنَّ فَاخْتَرْنَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ كَانَتْ وَاحِدَةً بَائِنَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying that Allahazwj Mighty and Majestic Scorned for Rasool-Allahsaww due to the speech which one of hissaww wives said, so Heazwj Revealed the Verse of the Choice (33:28). So Rasool-Allahsaww detached from hissaww wives for twenty-nine nights in the watering place of Umm Ibrahimas (Mariah the Coptic). Then hesaww called them over, so hesaww gave them a choice, so they chose himsaww. So nothing happened, and had they chosen themselves, even once, they would have been irrevocably divorced’.

قَالَ وَ سَأَلْتُهُ عَنْ مَقَالَةِ الْمَرْأَةِ مَا هِيَ قَالَ فَقَالَ إِنَّهَا قَالَتْ يَرَى مُحَمَّدٌ أَنَّهُ لَوْ طَلَّقَنَا أَنَّهُ لَا يَأْتِينَا الْأَكْفَاءُ مِنْ قَوْمِنَا يَتَزَّوَجُونَّا .

He (the narrator) said, ‘And I asked himasws about the speech of the woman, and what it is?’ So heasws said: ‘She said, ‘Muhammadsaww sees that if hesaww were to divorce us, the matches from our people would not come to us to marry us’.[563]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ زَيْنَبَ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ رَسُولُ اللَّهِ وَ قَالَتْ حَفْصَةُ إِنْ طَلَّقَنَا وَجَدْنَا أَكْفَاءَنَا فِي قَوْمِنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِشْرِينَ يَوْماً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘Abu Abdullahasws mentioned that Zaynab said to Rasool-Allahsaww, ‘Yousaww are not being just and yousaww are Rasoolsaww of Allahazwj!’ And Hafsa said, ‘If yousaww were to divorce us, we would find our matches among our people’. So the Revelation was withheld (to Decide their matter) Rasool-Allahsaww for twenty days (as a punishment to those wives).

قَالَ فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ إِلَى قَوْلِهِ أَجْراً عَظِيماً

Heasws said: ‘So Allahazwj Mighty and Majestic Condemned on behalf to Hisazwj Rasoolsaw [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come – up to Hisazwj Words [33:29] a mighty Recompense.

قَالَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ وَ إِنِ اخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَيْسَ بِشَيْ‏ءٍ .

Heasws said: ‘So they chose Allahazwj and Hisazwj Rasoolsaww, and had they chosen themselves, they would have been irrevocably divorced, and since they chose Allahazwj and Hisazwj Rasoolsaww, so it is not with anything’.[564]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) قَالَتْ أَ يَرَى مُحَمَّدٌ أَنَّهُ إِنْ طَلَّقَنَا لَا نَجِدُ الْأَكْفَاءَ مِنْ قَوْمِنَا قَالَ فَغَضِبَ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ فَأَمَرَهُ فَخَيَّرَهُنَّ حَتَّى انْتَهَى إِلَى زَيْنَبَ بِنْتِ جَحْشٍ فَقَامَتْ وَ قَبَّلَتْهُ وَ قَالَتْ أَخْتَارُ اللَّهَ وَ رَسُولَهُ.

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Hammad Bin Usman, from Abdul A’ala Bin ayn who said,

‘I heard Abu Abdullahasws saying that one of the wives of the Prophetsaww said, ‘Does Muhammadsaww view that if hesaww were to divorce us we would not find our matches from our people?’ So Allahazwj Mighty and Majestic was Angered from above the seven skies. So Heazwj Commanded it, so hesaww gave them a choice until hesaww ended up with Zaynab Bint Jahash. So she stood up, and kissed himsaww and said, ‘I choose Allahazwj and Hisazwj Rasoolsaww’.[565]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ أَ يَرَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ خَلَّى سَبِيلَنَا أَنَّا لَا نَجِدُ زَوْجاً غَيْرَهُ وَ قَدْ كَانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فَلَمَّا قَالَتْ زَيْنَبُ الَّذِي قَالَتْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ الْآيَتَيْنِ كِلْتَيْهِمَا فَقُلْنَ بَلْ نَخْتَارُ اللَّهَ وَ رَسُولَهُ وَ الدَّارَ الْآخِرَةَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin sama’at, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Zaynab Bint Jahash said, ‘Does Muhammadsaww view that if hesaww were to free our way we would not find husbands other than himsaww?’ And hesaww had detached from hissaww wives for twenty-nine nights. So when Zaynab said which she said, Allahazwj Mighty and Majestic Sent Jibraeelas to Muhammadsaww, so heas said [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come, I will give you a provision – both the two Verses. So they said, ‘But we choose Allahazwj and Hisazwj Rasoolsaww and the House of the Hereafter’.[566]

عَنْهُ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ نَبِيٌّ فَقَالَ تَرِبَتْ يَدَاكِ إِذَا لَمْ أَعْدِلْ فَمَنْ يَعْدِلُ فَقَالَتْ دَعَوْتَ اللَّهَ يَا رَسُولَ اللَّهِ لِيَقْطَعَ يَدَيَّ فَقَالَ لَا وَ لَكِنْ لَتَتْرَبَانِ فَقَالَتْ إِنَّكَ إِنْ طَلَّقْتَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تِسْعاً وَ عِشْرِينَ لَيْلَةً

From him, from Al Hassan Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Zaynab Bin Jahash said to Rasool-Allahsaww, ‘Yousaww are not being just and youasws are a Prophetsaww’. So hesaww said: ‘Dust be on your hands! If Isaww am not just so who is just?’ So she said, ‘Yousaww have supplicated, O Rasool-Allahsaww for my hands to be cut-off?’ So hesaww said: ‘No, but for them to be dusty’. So she said, ‘If yousaww were to divorce us, we would find our matches among our people’. So the Revelation was withheld from Rasool-Allahsaww for twenty-nine nights (to Decide their matter).

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها الْآيَتَيْنِ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ .

Then, Abu Ja’farasws said: ‘So Allahazwj Mighty and Majestic Condemned (them on behalf of) Hisazwj Rasoolsaww, so Heazwj Revealed [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment – the two Verses. So they chose Allahazwj and Hisazwj Rasoolsaww, so nothing occurred, and had they chosen themselves, they would have been irrevocably divorced’.[567]

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .

And from him, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer – similar to it.

وَ بِهَذَا الْإِسْنَادِ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ إِذَا خَيَّرَ امْرَأَتَهُ فَقَالَ إِنَّمَا الْخِيَرَةُ لَنَا لَيْسَ لِأَحَدٍ وَ إِنَّمَا خَيَّرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَكَانِ عَائِشَةَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَمْ يَكُنْ لَهُنَّ أَنْ يَخْتَرْنَ غَيْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

And by this chain, from Yaqoub Bin Salim, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws regarding the man when he gives a choise to his wife. So heasws said: ‘But rather, the choice is for usasws and not for anyone (else), and rather Rasool-Allahsaww gave a choice to Ayesha at her place, so she chose Allahazwj and Hisazwj Rasoolsaww, and it was not for her that she chooses other than Rasool-Allahsaww’.[568]

باب الْخُلْعِ

Chapter 62 – The Compensatory Divorce (Khul’a)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لآَذَنَنَّ عَلَيْكَ بِغَيْرِإِذْنِكَ وَ قَدْ كَانَ النَّاسُ يُرَخِّصُونَ فِيمَا دُونَ هَذَا فَإِذَا قَالَتِ الْمَرْأَةُ ذَلِكَ لِزَوْجِهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا فَكَانَتْ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Her Khul’a is not Permissible until she is saying to her husband, ‘By Allahazwj, I will not fulfill a promise for you, and I will not obey you in a matter, and I will not wash myself for you from the sexual impurity, and I will settle (another) on your bed, and permit upon you without your permission’, and the people used to permit with regards to what is less than this. So when the woman says said to her husband, it is permissible for him whatever he takes from her. So she would be with him upon two remaining divorces, and Al-Khul’a is one divorce’.

وَ قَالَ يَكُونُ الْكَلَامُ مِنْ عِنْدِهَا وَ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ نُجِزْ طَلَاقاً إِلَّا لِلْعِدَّةِ .

And heasws said: ‘And the speech has to happen from her’. And heasws said: ‘If the matter was up to usasws, weasws would not allowed a divorce except for the waiting period’.[569]

وَ عَنْهُ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُخْتَلِعَةِ فَقَالَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَخْلَعَهَا حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُقِيمُ حُدُودَ اللَّهِ فِيكَ وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ مِنْ غَيْرِ أَنْ تَعْلَمَ هَذَا وَ لَا يَتَكَلَّمُونَهُمْ وَ تَكُونُ هِيَ الَّتِي تَقُولُ ذَلِكَ فَإِذَا هِيَ اخْتَلَعَتْ فَهِيَ بَائِنٌ وَ لَهُ أَنْ يَأْخُذَ مِنْ مَالِهَا مَا قَدَرَ عَلَيْهِ وَ لَيْسَ لَهُ أَنْ يَأْخُذَ مِنَ الْمُبَارِئَةِ كُلَّ الَّذِي أَعْطَاهَا .

And from him, from his father, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the woman divorced by Khul’a. So heasws said: ‘It is not Permissible for her that he divorces her by Khul’a until she is saying, ‘I shall neither fulfill a vow for you, nor establish Limits of Allahazwj with regards to you, nor will I wash myself for you from the sexual impurity, and will settle (another) on your bed, and will let enter your house the one whom you dislike from others. If this is known, and he is not speaking these, and she is the one (who is) speaking that, so then she is a woman divorced by Khul’a. So she is irrevocably divorced, and for him is that he takes from her wealth whatever he is able to, and it is not for him that he takes from the disavowed woman everything which he had given her’.[570]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ الَّتِي تَقُولُ لِزَوْجِهَا اخْلَعْنِي وَ أَنَا أُعْطِيكَ مَا أَخَذْتُ مِنْكَ فَقَالَ لَا يَحِلُّ لَهُ أَنْ يَأْخُذَ مِنْهَا شَيْئاً حَتَّى تَقُولَ وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لآَذَنَنَّ فِي بَيْتِكَ بِغَيْرِ إِذْنِكَ وَ لَأُوطِئَنَّ فِرَاشَكَ غَيْرَكَ فَإِذَا فَعَلَتْ ذَلِكَ مِنْ غَيْرِ أَنْ يَعْلَمَهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ كَانَتْ تَطْلِيقَةً بِغَيْرِ طَلَاقٍ يَتْبَعُهَا فَكَانَتْ بَائِناً بِذَلِكَ وَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said, ‘The woman divorced by Khul’a is the one who is saying to her husband, ‘Detach from me, and I will give you whatever I have taken from you’. Heasws said: ‘It is not Permissible for him that he takes anything from her until she is saying, ‘By Allahazwj, I will not fulfill a vow for you, and will not obey you in a matter, and will permit in your house without your permission, and will settle in your bed other than you’. So when she does that from without him knowing it (forcing her), it is permissible for him whatever he takes from her, and it would be a divorce without a divorce following it. So she would be irrevocably divorced by that, and he would be a proposer from the proposers’.[571]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَلَعَ الرَّجُلُ امْرَأَتَهُ فَهِيَ وَاحِدَةٌ بَائِنَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ لَا يَحِلُّ لَهُ أَنْ يَخْلَعَهَا حَتَّى تَكُونَ هِيَ الَّتِي تَطْلُبُ ذَلِكَ مِنْهُ مِنْ غَيْرِ أَنْ يُضِرَّ بِهَا وَ حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَا أُقِيمُ حُدُودَ اللَّهِ فَإِذَا كَانَ هَذَا مِنْهَا فَقَدْ طَابَ لَهُ مَا أَخَذَ مِنْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man divorces his wife by Khul’a so it is one (divorce). She would be irrevocably divorced and he a proposer from the proposers, and it is not permissible for him that he divorces her by Khul’a until she happens to be the one who seeks that from him from without him having beaten her, and until she is saying, ‘I shall not fulfill a vow for you, nor wash for you from sexual impurity, and will let enter your house the one whom you dislike, and let settle (another) in your bed, and will not establish the Limits of Allahazwj’. So when this is from her, so it is suitable for him what he takes from her’.[572]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا ثُمَّ ذَكَرَ مِثْلَ مَا ذَكَرَ أَصْحَابُهُ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ كَانَ يُرَخَّصُ لِلنِّسَاءِ فِيمَا هُوَ دُونَ هَذَا فَإِذَا قَالَتْ لِزَوْجِهَا ذَلِكَ حَلَّ خُلْعُهَا وَ حَلَّ لِزَوْجِهَا مَا أَخَذَ مِنْهَا وَ كَانَتْ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةً وَ لَا يَكُونُ الْكَلَامُ إِلَّا مِنْ عِنْدِهَا ثُمَّ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ يَكُنِ الطَّلَاقُ إِلَّا لِلْعِدَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Her Khul’a divorce is not Permissible until she is saying to her husband’ – them mentioned similar to what his companion mentioned – then Abu Abdullahasws said: ‘And it was permitted for the women with regards to what is less than this. So when she says that to her husband, her Khul’a is permitted and it is permissible for her husband what he takes from her, and she would be upon two remaining divorces, and Al-Khul’a is one divorce, and the speech cannot happen to be except from her’. Then heasws said: ‘If the matter was up to usasws, the divorce would not take place except to the waiting period’.[573]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ لِزَوْجِهَا جُمْلَةَ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When the woman says to him the sentence, ‘I will not obey you in a matter’, be it explained or not explained, it is permissible for him what he takes from her, and it is not for him, a reversion back to her’.[574]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخُلْعُ وَ الْمُبَارَاةُ تَطْلِيقَةٌ بَائِنٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

And by his chain,

(It has been narrated) from Abu Abdullahasws having said: ‘The Khul’a and the disavowing is an irrevocable divorce, and he is a proposer from the proposers’.[575]

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ وَ اللَّهِ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

Humeyd, from Ibn Sama’at, from Abdullah Bin Jabala, from Jameel, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When the woman says, ‘By Allahazwj, I will not obey a matter for you’, be it explained or without explanation, it is permissible for him what he takes from her, and there is no right of reversion for him to her’.[576]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ أَنَّ جَمِيلًا شَهِدَ بَعْضَ أَصْحَابِنَا وَ قَدْ أَرَادَ أَنْ يَخْلَعَ ابْنَتَهُ مِنْ بَعْضِ أَصْحَابِنَا فَقَالَ جَمِيلٌ لِلرَّجُلِ مَا تَقُولُ رَضِيْتَ بِهَذَا الَّذِي أَخَذْتَ وَ تَرَكْتَهَا فَقَالَ نَعَمْ فَقَالَ لَهُمْ جَمِيلٌ قُومُوا فَقَالُوا يَا أَبَا عَلِيٍّ لَيْسَ تُرِيدُ يَتْبَعُهَا الطَّلَاقُ قَالَ لَا قَالَ وَ كَانَ جَعْفَرُ بْنُ سَمَاعَةَ يَقُولُ يَتْبَعُهَا الطَّلَاقُ فِي الْعِدَّةِ وَ يَحْتَجُّ بِرِوَايَةِ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قَالَ عَلِيٌّ ( عليه السلام ) الْمُخْتَلِعَةُ يَتْبَعُهَا الطَّلَاقُ مَا دَامَتْ فِي الْعِدَّةِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at that,

‘Jameel kept one of our companions as a witness and he intended to detach (Kul’a) his daughter from one of our companions. So Jameel said to the man, ‘What are you saying by this which you have taken, and you leave her?’ So he said, ‘Yes’. So Jameel said to them, ‘Arise you all!’ They said, ‘O Abu Ali! Do you not want the divorce to follow it?’ He said, ‘No, and I heard Ja’far Bin Sama’at saying, ‘The divorce would follow it during the waiting period, and he argued by a report of Musa Bin Bakr, from Al-Abd Al Salihasws (7th Imamasws) having said: ‘Aliasws said: ‘The woman divorced by Khul’a, the divorce would follow it for as long as she is in her waiting period’.[577]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُخْتَلِعَةِ إِنَّهَا لَا تَحِلُّ لَهُ حَتَّى تَتُوبَ مِنْ قَوْلِهَا الَّذِي قَالَتْ لَهُ عِنْدَ الْخُلْعِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said regarding the woman divorced by Khul’a: ‘She is not permissible for him until she repents from her words which she said to him during the Khul’a’.[578]

باب الْمُبَارَاةِ

Chapter 63 – The Divorce of disavowment by payment (Al-Mubarat)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُبَارَاةِ كَيْفَ هِيَ فَقَالَ يَكُونُ لِلْمَرْأَةِ شَيْ‏ءٌ عَلَى زَوْجِهَا مِنْ صَدَاقٍ أَوْ مِنْ غَيْرِهِ وَ يَكُونُ قَدْ أَعْطَاهَا بَعْضَهُ فَيَكْرَهُ كُلُّ وَاحِدٍ مِنْهُمَا فَتَقُولُ الْمَرْأَةُ لِزَوْجِهَا مَا أَخَذْتُ مِنْكَ فَهُوَ لِي وَ مَا بَقِيَ عَلَيْكَ فَهُوَ لَكَ وَ أُبَارِئُكَ فَيَقُولُ الرَّجُلُ لَهَا فَإِنْ أَنْتِ رَجَعْتِ فِي شَيْ‏ءٍ مِمَّا تَرَكْتِ فَأَنَا أَحَقُّ بِبُضْعِكِ .

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the Al-Mubaraat, how is it?’ So heasws said; ‘There happens to be something for the woman upon her husband, from a dower or from something else, and it so happens that he had given her part of it. So each one of them dislike it (the marriage tie). So the woman is saying to her husband, ‘Whatever I have taken from you, so it is for me, and whatever remains upon you is for you, and I disavow from you’. So the man is saying to her, ‘So if you were to retract with regards to something from what you have left, so I would be more rightful with coupling with you’.[579]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الصَّدَاقِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ أَوْ مَا تَرَاضَيَا عَلَيْهِ مِنْ صَدَاقٍ أَوْ أَكْثَرَ وَ إِنَّمَا صَارَتِ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الْمَهْرِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ لِأَنَّ الْمُخْتَلِعَةَ تَعْتَدِي فِي الْكَلَامِ وَ تَكَلَّمُ بِمَا لَا يَحِلُّ لَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The woman divorced by Al-Mubaraat – he takes from her less than the dower, and the woman divorced by Al-Khul’a, he takes from her whatever he so desires to, or what she is pleased over it, from a dower or more. But rather, Al-Mubaraat became such that he takes from her less than the dower, and the Khul’a he takes from her whatever he so desires to, because the woman divorced by Al-Khul’a exceeded in the speech and she spoke with what is not permissible for her’.[580]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ بَارَأَتْ امْرَأَةٌ زَوْجَهَا فَهِيَ وَاحِدَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘Abu Abdullahasws said: ‘The disavowment of a woman from her husband, so it is once and he is a proposer from the proposers’.[581]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ قَالَتْ لِزَوْجِهَا لَكَ كَذَا وَ كَذَا وَ خَلِّ سَبِيلِي فَقَالَ هَذِهِ الْمُبَارَاةُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about a woman who said to her husband, ‘For you is such and such, and free my way’. So heasws said: ‘This is Al-Mubaraat’.[582]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ سُفْيَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارَاةُ تَقُولُ الْمَرْأَةُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ اتْرُكْنِي أَوْ تَجْعَلُ لَهُ مِنْ قِبَلِهَا شَيْئاً فَيَتْرُكُهَا إِلَّا أَنَّهُ يَقُولُ فَإِنِ ارْتَجَعْتِ فِي شَيْ‏ءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ وَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَأْخُذَ مِنْهَا إِلَّا الْمَهْرَ فَمَا دُونَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Abu Al Abbas Muhammad Bin Ja’far, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, altogether, from Sufyan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Mubaraat – the woman is saying to her husband, ‘For you is what (debt) is upon you, and leave me’, or she makes something from her to be for him, so he leaves her, except that he is saying, ‘So if you retract with regards to something, so I am in control with coupling with you’, and it is not permissible for her husband that he takes from her except for the dower, so whatever is less than it’.[583]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارِئَةُ تَقُولُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ بَارِئْنِي وَ يَتْرُكُهَا قَالَ قُلْتُ فَيَقُولُ لَهَا فَإِنِ ارْتَجَعْتِ فِي شَيْ‏ءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ قَالَ نَعَمْ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said, ‘Al-Mubaraat – She is saying to her husband, ‘For you is what (debt) is upon you, and disavow me’, and he leaves her’. I said, ‘So he is saying to her, ‘So if you retract with regards to something, so I am in control with coupling with you?’ Heasws said: ‘Yes’.[584]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْمَرْأَةِ تُبَارِئُ زَوْجَهَا أَوْ تَخْتَلِعُ مِنْهُ بِشَاهِدَيْنِ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ هَلْ تَبِينُ مِنْهُ فَقَالَ إِذَا كَانَ ذَلِكَ عَلَى مَا ذَكَرْتَ فَنَعَمْ قَالَ قُلْتُ قَدْ رُوِيَ لَنَا أَنَّهَا لَا تَبِينُ مِنْهُ حَتَّى يَتْبَعَهَا الطَّلَاقُ قَالَ فَلَيْسَ ذَلِكَ إِذاً خُلْعاً فَقُلْتُ تَبِينُ مِنْهُ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the woman who disavows (rejects) from her husband or divorced by Al-Khul’a from him, with two witnesses, upon purity from without copulation, would she be irrevocably divorced from him?’ So heasws said: ‘If it was upon what you have mentioned, so yes’. I said, ‘It has been reported for us that she is not irrevocably divorced from him until the divorce follows it’. Heasws said: ‘So that then is not Al-Khul’a’. So I said, ‘She is irrevocably divorced from him?’ Heasws said: ‘Yes’.[585]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ خُلْعٌ أَوْ مُبَارَاةٌ إِلَّا بِطُهْرٍ فَقَالَ لَا يَكُونُ إِلَّا بِطُهْرٍ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Abdullahasws, ‘Does either Al-Khul’a or Al-Mubaraat happen except by purity?’ So heasws said: ‘It does not happen except by purity (from menstruation)’.[586]

صَفْوَانُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَفْوَانُ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ طَلَاقٌ وَ لَا تَخْيِيرٌ وَ لَا مُبَارَاةٌ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ .

Safwan, from Abdullah Bin Muskan, from Muhammad Bin Muslim, from Abu Ja’farasws, and Safwan, from Anbasa Bin Mus’ab, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce does not happen, nor the choice, nor Al-Mubaraat, except upon purity from without copulation, with witnesses’.[587]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَا طَلَاقَ وَ لَا خُلْعَ وَ لَا مُبَارَاةَ وَ لَا خِيَارَ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’la, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘There is neither a divorce, nor a Khul’a, nor a Mubaraat, nor choice, except upon purity from without copulation’.[588]

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باب عِدَّةِ الْمُخْتَلِعَةِ وَ الْمُبَارِئَةِ وَ نَفَقَتِهِمَا وَ سُكْنَاهُمَا

Chapter 64 – Waiting period of the women divorced by Al-Khul’a, and Al-Mubaraat, and their expenses, and their dwelling

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ مِثْلُ عِدَّةِ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘A waiting period of the woman divorced by Al-Khul’a is similar to a waiting period of the divorced woman, and her Khul’a is her divorce’.[589]

وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمَتَّعُ الْمُخْتَلِعَةُ .

And by his chain, from Ahmad Bin Muhammad, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not provide for the woman divorced by Al-Khul’a’.[590]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ الْمُخْتَلِعَةُ لَا تُمَتَّعُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘The woman divorced by Al-Khul’a is not to be provided for’.[591]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ عِدَّةِ الْمُخْتَلِعَةِ كَمْ هِيَ قَالَ عِدَّةُ الْمُطَلَّقَةِ وَ لْتَعْتَدَّ فِي بَيْتِهَا وَ الْمُبَارِئَةُ بِمَنْزِلَةِ الْمُخْتَلِعَةِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Zurara who said,

‘I asked Abu Ja’farasws about a waiting period of the woman divorced by Al-Khul’a, how much is it?’ Heasws said: ‘A waiting period of the divorced woman, and let her wait in her house; and a woman divorced by Al-Mubaraat is as the status of the woman divorced by Al-Khul’a’.[592]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ عِدَّةُ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا قَالَ

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A waiting period of the woman divorced by Al-Khul’a is a waiting period of the divorced woman, and her Khul’a is her divorce’.

وَ سَأَلْتُهُ هَلْ تُمَتَّعُ بِشَيْ‏ءٍ قَالَ لَا .

And I asked himasws, ‘Would she be provided with something?’ Heasws said: ‘No’.[593]

حُمَيْدٌ عَنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُخْتَلِعَةِ قَالَ عِدَّتُهَا عِدَّةُ الْمُطَلَّقَةِ وَ تَعْتَدُّ فِي بَيْتِهَا وَ الْمُخْتَلِعَةُ بِمَنْزِلَةِ الْمُبَارِئَةِ .

Humeyd, from Al Hassan, from Ja’far Bin Sama’at, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws regarding the woman divorced by Al-Khul’a. Heasws said: ‘Her waiting period is a waiting period of the divorced woman, and she would wait in her house, and the woman divorced by Al-Khul’a is as the status of a woman divorced by Al-Mubaraat’.[594]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ .

Humeyd Bin Ziyad, from Al Hassan, from Muhammad Bin Ziyad, and Safwan, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman divorced by Al-Khul’a, there is neither (a provision of) a dwelling for her nor expenses’.[595]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِكُلِّ مُطَلَّقَةٍ مُتْعَةٌ إِلَّا الْمُخْتَلِعَةَ فَإِنَّهَا اشْتَرَتْ نَفْسَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘For every divorced woman is a provision except for the woman divorced by Al-Khul’a, for she has bought herself’.[596]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍعَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَعَتْ مِنْهُ امْرَأَتُهُ أَ يَحِلُّ لَهُ أَنْ يَخْطُبَ أُخْتَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّةُ الْمُخْتَلِعَةِ قَالَ نَعَمْ قَدْ بَرِئَتْ عِصْمَتُهَا مِنْهُ وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man whose wife divorced herself by Khul’a from him, is it permissible for him that he proposes to her sister from before she has fulfilled her waiting period?’ Heasws said: ‘Yes, she has disavowed her marriage from him and there is no reversion for him to her’.[597]

باب النُّشُوزِ

Chapter 65 – The disharmony

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ إِذَا كَانَ كَذَلِكَ فَهَمَّ بِطَلَاقِهَا قَالَتْ لَهُ أَمْسِكْنِي وَ أَدَعَ لَكَ بَعْضَ مَا عَلَيْكَ وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي حَلَّ لَهُ ذَلِكَ وَ لَا جُنَاحَ عَلَيْهِمَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘I asked Abu Al-Hassanasws about the Words of Allahazwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion. So heasws said: ‘When it was like that, so he thinks of divorcing her, she says to him, ‘Keep me, and I shall leave part of what is upon you (dower), and waive for you from my days and my nights, that would be permissible for him, and there is no blame upon both of them’.[598]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ هِيَ الْمَرْأَةُ تَكُونُ عِنْدَ الرَّجُلِ فَيَكْرَهُهَا فَيَقُولُ لَهَا إِنِّي أُرِيدُ أَنْ أُطَلِّقَكِ فَتَقُولُ لَهُ لَا تَفْعَلْ إِنِّي أَكْرَهُ أَنْ تُشْمَتَ بِي وَ لَكِنِ انْظُرْ فِي لَيْلَتِي فَاصْنَعْ بِهَا مَا شِئْتَ وَ مَا كَانَ سِوَى ذَلِكَ مِنْ شَيْ‏ءٍ فَهُوَ لَكَ وَ دَعْنِي عَلَى حَالَتِي فَهُوَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ هُوَ هَذَا الصُّلْحُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion, so heasws said: ‘She is the woman who happens to be with the man, so they both dislike each other. So he is saying to her, ‘I want to divorce you’. So she is saying to him, ‘Do not do it. I dislike it that I would be gloated with, but I would waive my night, so do with it whatever you so desire to, and whatever is besides that from anything, so it is for you, and leave me upon my state’. So these are the Words of the Blessed and High [4:128] there is not blame on them both, if they effect a reconciliation between them, so it is this reconciliation’.[599]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ هَذَا تَكُونُ عِنْدَهُ الْمَرْأَةُ لَا تُعْجِبُهُ فَيُرِيدُ طَلَاقَهَا فَتَقُولُ لَهُ أَمْسِكْنِي وَ لَا تُطَلِّقْنِي وَ أَدَعَ لَكَ مَا عَلَى ظَهْرِكَ وَ أُعْطِيَكَ مِنْ مَالِي وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي فَقَدْ طَابَ ذَلِكَ لَهُ كُلُّهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Al Husayn Bin Hashim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion. Heasws said: ‘This is where the woman happens to be with him who does not get attracted her, so he wants to divorce her. So she is saying to him, ‘Keep me and do not divorce me, and I will leave for you what is upon your back (dower), and give you from my wealth, and free you from my day and my night’, so all that is agreeable to him’.[600]

باب الْحَكَمَيْنِ وَ الشِّقَاقِ

Chapter 66 – The two judges and the discord

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها فَقَالَ يَشْتَرِطُ الْحَكَمَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَفَرَّقَا أَوْ جَمَعَا جَازَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘I asked Al Abd Al-Salihasws (7th Imamasws) about the Words of Allahazwj Mighty and Majestic [4:35] And if you fear a discord between the two, then appoint a judge from his family and a judge from her family. So heasws said: ‘The two judges stipulate (specify) that if they so desire to they would separate them, and if they so desire to they would gather them. So, whether they separate or gather, it is allowed’.[601]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ وَ يَشْتَرِطَا عَلَيْهِمَا إِنْ شِئْنَا جَمَعْنَا وَ إِنْ شِئْنَا فَرَّقْنَا فَإِنْ جَمَعَا فَجَائِزٌ فَإِنْ فَرَّقَا فَجَائِزٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. Heasws said: ‘It is not for the two judges that they separate them until the man and the woman instruct them and they (two judges) stipulate upon them both, ‘If we so desire to we would get you two together, and if we so desire to we would separate you both’. So if they gather them both, it is allowed, and if they separate them both, it is allowed’.[602]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ الْحَكَمَانِ يَشْتَرِطَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ

Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. Heasws said: ‘The two judges would stipulate, ‘If we so desire to we would separate, and if we so desire to we would gather’. So if they gather them both, it is allowed, and if they separate them, it is allowed’.[603]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها أَ رَأَيْتَ إِنِ اسْتَأْذَنَ الْحَكَمَانِ فَقَالَا لِلرَّجُلِ وَ الْمَرْأَةِ أَ لَيْسَ قَدْ جَعَلْتُمَا أَمْرَكُمَا إِلَيْنَا فِي الْإِصْلَاحِ وَ التَّفْرِيقِ فَقَالَ الرَّجُلُ وَ الْمَرْأَةُ نَعَمْ فَأَشْهَدَا بِذَلِكَ شُهُوداً عَلَيْهِمَا أَ يَجُوزُ تَفْرِيقُهُمَا عَلَيْهِمَا قَالَ نَعَمْ وَ لَكِنْ لَا يَكُونُ إِلَّا عَلَى طُهْرٍ مِنَ الْمَرْأَةِ مِنْ غَيْرِ جِمَاعٍ مِنَ الزَّوْجِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family, ‘What is yourasws view if the two judges seek permission, so they both say to the man and the woman, ‘Is it not that you have both made your matter to us regarding the reconciliation, and the separation?’ So the man and the woman say, ‘Yes’. So witnessed bear witness with that upon them both. Is their separating them allowed?’ Heasws said: ‘Yes, but it does not happen except upon purity from the woman, from without copulation from the husband’.

قِيلَ لَهُ أَ رَأَيْتَ إِنْ قَالَ أَحَدُ الْحَكَمَيْنِ قَدْ فَرَّقْتُ بَيْنَهُمَا وَ قَالَ الْآخَرُ لَمْ أُفَرِّقْ بَيْنَهُمَا فَقَالَ لَا يَكُونُ تَفْرِيقٌ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى التَّفْرِيقِ فَإِذَا اجْتَمَعَا عَلَى التَّفْرِيقِ جَازَ تَفْرِيقُهُمَا .

It was said to himasws, ‘What is yourasws view if one of the two judges has effected separation between the two, and the other one says, ‘I will not affect separation between them both’. So heasws said: ‘Separation does not happen until they both agree upon the separation. So when they are both gathered upon the separation, their separation is allowed’.[604]

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا .

And from him, from Abdullah Bin Jabala, and someone else, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. Heasws said: ‘It is not for the two judges that they effect separation until they are instructed for it’.[605]

باب الْمَفْقُودِ

Chapter 67 – The lost

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمَفْقُودِ فَقَالَ الْمَفْقُودُ إِذَا مَضَى لَهُ أَرْبَعُ سِنِينَ بَعَثَ الْوَالِي أَوْ يَكْتُبُ إِلَى النَّاحِيَةِ الَّتِي هُوَ غَائِبٌ فِيهَا فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ أَمَرَ الْوَالِي وَلِيَّهُ أَنْ يُنْفِقَ عَلَيْهَا فَمَا أَنْفَقَ عَلَيْهَا فَهِيَ امْرَأَتُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said about the lost one. So heasws said: ‘The lost one, where there pass by four years for him, the ruler should write to the area in which he disappeared in. So if no trace is found for him, the ruler would order his guardian that he should spend upon her. So whatever he spends upon her, she is his wife’.

قَالَ قُلْتُ فَإِنَّهَا تَقُولُ فَإِنِّي أُرِيدُ مَا تُرِيدُ النِّسَاءُ قَالَ لَيْسَ ذَلِكَ لَهَا وَ لَا كَرَامَةَ فَإِنْ لَمْ يُنْفِقْ عَلَيْهَا وَلِيُّهُ أَوْ وَكِيلُهُ أَمَرَهُ أَنْ يُطَلِّقَهَا فَكَانَ ذَلِكَ عَلَيْهَا طَلَاقاً وَاجِباً .

He (the narrator) said, ‘I said, ‘Suppose she is saying, ‘I want what the women want’. Heasws said: ‘That is not for her, nor is it honourable. So if his guardian or his representative does not spend upon her, he would be instructed to divorce her, so that would be an Obligatory divorce for her’.[606]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَفْقُودِ كَيْفَ يُصْنَعُ بِامْرَأَتِهِ قَالَ مَا سَكَتَتْ عَنْهُ وَ صَبَرَتْ يُخَلَّى عَنْهَا فَإِنْ هِيَ رَفَعَتْ أَمْرَهَا إِلَى الْوَالِي أَجَّلَهَا أَرْبَعَ سِنِينَ ثُمَّ يَكْتُبُ إِلَى الصُّقْعِ الَّذِي فُقِدَ فِيهِ فَلْيُسْأَلْ عَنْهُ فَإِنْ خُبِّرَ عَنْهُ بِحَيَاةٍ صَبَرَتْ وَ إِنْ لَمْ يُخْبَرْ عَنْهُ بِشَيْ‏ءٍ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ دُعِيَ وَلِيُّ الزَّوْجِ الْمَفْقُودِ فَقِيلَ لَهُ هَلْ لِلْمَفْقُودِ مَالٌ فَإِنْ كَانَ لَهُ مَالٌ أُنْفِقَ عَلَيْهَا حَتَّى يُعْلَمَ حَيَاتُهُ مِنْ مَوْتِهِ

Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya who said,

‘I asked Abu Abdullahasws about the lost one, how should his wife be dealt with?’ Heasws said: ‘If she is silent from it and has been patient, she would be left alone, but if she raises her matter to the ruler, her term is four years. Then he should write to the region in which he disappeared. So let him ask about him, and if there is news of him being alive, she has to be patience, and if there is no news about him, until the four years have passed, he would call the guardian of the lost husband, so he would say to him, ‘Is there wealth for the lost one?’ So if there was wealth for the lost for him, it would be spent upon her until his living from his death would be known.

وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ قِيلَ لِلْوَلِيِّ أَنْفِقْ عَلَيْهَا فَإِنْ فَعَلَ فَلَا سَبِيلَ لَهَا إِلَى أَنْ تَتَزَوَّجَ وَ إِنْ لَمْ يُنْفِقْ عَلَيْهَا أَجْبَرَهُ الْوَالِي عَلَى أَنْ يُطَلِّقَ تَطْلِيقَةً فِي اسْتِقْبَالِ الْعِدَّةِ وَ هِيَ طَاهِرٌ فَيَصِيرُ طَلَاقُ الْوَلِيِّ طَلَاقَ الزَّوْجِ فَإِنْ جَاءَ زَوْجُهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا مِنْ يَوْمَ طَلَّقَهَا الْوَلِيُّ فَبَدَا لَهُ أَنْ يُرَاجِعَهَا فَهِيَ امْرَأَتُهُ وَ هِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنِ انْقَضَتِ الْعِدَّةُ قَبْلَ أَنْ يَجِي‏ءَ أَوْ يُرَاجِعَ فَقَدْ حَلَّتْ لِلْأَزْوَاجِ وَ لَا سَبِيلَ لِلْأَوَّلِ عَلَيْهَا .

And if there is no wealth for him, he would say to the guardian, ‘Spend upon her. So if he were to do that, so there is no way for her to be remarried, and if he does not spend upon her, the ruler would compel him that he should divorce with one divorce during the inception of the waiting period and she is pure. Thus a divorce of the guardian would be a divorce of the husband. So if her husband were to come before the fulfillment of her waiting period, from the day the guardian divorced her, so it would be inevitable for him to revert to her, for she is his wife, and she is with him upon the two (remaining) divorces. So if her waiting period has passed before he is (found) alive, or he returns, so she is free for the marriage, and there is no way for the first (husband) upon her’.[607]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ غَابَ عَنْهَا زَوْجُهَا أَرْبَعَ سِنِينَ وَ لَمْ يُنْفَقْ عَلَيْهَا وَ لَا يُدْرَى أَ حَيٌّ هُوَ أَمْ مَيِّتٌ أَ يُجْبَرُ وَلِيُّهُ عَلَى أَنْ يُطَلِّقَهَا قَالَ نَعَمْ وَ إِنْ لَمْ يَكُنْ لَهُ وَلِيٌّ طَلَّقَهَا السُّلْطَانُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al asbbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding a woman from whom her husband is absent for four years, and he did not spend upon her, and it is not known whether he is alive or dead. Is it allowed for his guardian upon him divorcing her?’ Heasws said: ‘Yes, and if there does not happen to be a guardian for him, the ruler would divorce her’.

قُلْتُ فَإِنْ قَالَ الْوَلِيُّ أَنَا أُنْفِقُ عَلَيْهَا قَالَ فَلَا يُجْبَرُ عَلَى طَلَاقِهَا قَالَ قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ أَنَا أُرِيدُ مِثْلَ مَا تُرِيدُ النِّسَاءُ وَ لَا أَصْبِرُ وَ لَا أَقْعُدُ كَمَا أَنَا قَالَ لَيْسَ لَهَا ذَلِكَ وَ لَا كَرَامَةَ إِذَا أَنْفَقَ عَلَيْهَا .

I said, ‘Supposing the guardian were to say, ‘I shall spend upon her’. Heasws said: ‘So he (the ruler) is not allowed to divorce her’. I said, ‘What is yourasws view if she were to say, ‘I want similar to what the women want, and I am not patient, and will not sit just as I am’?’ Heasws said: ‘That is not for her, nor is it honourable, when she is being spent upon’.[608]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَفْقُودِ فَقَالَ إِنْ عَلِمَتْ أَنَّهُ فِي أَرْضٍ فَهِيَ مُنْتَظِرَةٌ لَهُ أَبَداً حَتَّى تَأْتِيَهَا مَوْتُهُ أَوْ يَأْتِيَهَا طَلَاقُهُ وَ إِنْ لَمْ تَعْلَمْ أَيْنَ هُوَ مِنَ الْأَرْضِ كُلِّهَا وَ لَمْ يَأْتِهَا مِنْهُ كِتَابٌ وَ لَا خَبَرٌ فَإِنَّهَا تَأْتِي الْإِمَامَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the lost one, so heasws said: ‘If it is known that he is in a land, so she would wait for him forever until death comes upon her, or his divorce comes to her. And if it is not known where he is from the whole of the earth, and no letter comes from him, nor any news, so she would go to the Imamasws.

فَيَأْمُرُهَا أَنْ تَنْتَظِرَ أَرْبَعَ سِنِينَ فَيُطْلَبُ فِي الْأَرْضِ فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ أَمَرَهَا أَنْ تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ تَحِلُّ لِلرِّجَالِ فَإِنْ قَدِمَ زَوْجُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا فَلَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ وَ إِنْ قَدِمَ وَ هِيَ فِي عِدَّتِهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَهُوَ أَمْلَكُ بِرَجْعَتِهَا .

He would order her to wait for four years, and he would seek him in the earth. So if not trace is found for him until four years pass by, he would order her to observe the waiting period of four months and ten (days), then she would be permissible for the men. So if her husband were to come over after the fulfillment of her waiting period, so it is not for him any reversion to her, and if he comes up while she is in her waiting period of four months and (ten) days, so he is in control with reverting back to her’.[609]

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باب الْمَرْأَةِ يَبْلُغُهَا مَوْتُ زَوْجِهَا أَوْ طَلَاقُهَا فَتَعْتَدُّ ثُمَّ تَزَوَّجُ فَيَجِي‏ءُ زَوْجُهَا

Chapter 68 – The woman to whom reaches (the news of) the death of her husband, or his divorce, so she observes the waiting period, then remarries, and her husband returns

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا بَعْدُ فَإِنَّ الْأَوَّلَ أَحَقُّ بِهَا مِنْ هَذَا الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْأَخِيرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ وَ لَيْسَ لِلْآخَرِ أَنْ يَتَزَوَّجَهَا أَبَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the obituary of the man comes to his wife, or she is informed that he has divorced her, so she observes the waiting period, then she remarries. So her husband comes over afterwards, so he is more rightful with her than this later one, whether he has copulated with her or not copulated with her, and for her is the later of the dowers with what she had allowed from her relief’. Heasws said: ‘And it is not for the later one that he remarries her, ever’.[610]

أَبُو الْعَبَّاسِ الرَّزَّازُ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Abu Al Abbas Al Razzaz Muhammad Bin Ja’far, from Ayoub Bin Noh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws – similar to it’.

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عِنْدَ امْرَأَةٍ أَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ الْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ الزَّوْجَ الْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ الشَّاهِدَيْنِ فَقَالَ لَا سَبِيلَ لِلْأَخِيرِ عَلَيْهَا وَ يُؤْخَذُ الصَّدَاقُ مِنَ الَّذِي شَهِدَ فَيُرَدُّ عَلَى الْأَخِيرِ وَ الْأَوَّلُ أَمْلَكُ بِهَا وَ تَعْتَدُّ مِنَ الْأَخِيرِ وَ لَا يَقْرَبْهَا الْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا .

Muhammad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, and Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked Himasws about two men who testified upon an absent man in the presence of a woman that he had divorced her. So she observes the waiting period, and remarries (to another man). Then the absent husband comes over, so he claims that he did not divorce her, and one of the two witnesses belies upon himself. So heasws said: ‘There is no way for the later one upon her, and the dower would be taken from the one who witnesses and it would be returned upon the later one, and the first one is in control with her, and she would observe the waiting period from the later one, and the first one would not go near her until her waiting period passes by’.[611]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ حَسِبَ أَهْلُهُ أَنَّهُ قَدْ مَاتَ أَوْ قُتِلَ فَنَكَحَتِ امْرَأَتُهُ وَ تَزَوَّجَتْ سُرِّيَّتُهُ فَوَلَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا مِنْ زَوْجِهَا فَجَاءَ زَوْجُهَا الْأَوَّلُ وَ مَوْلَى السُّرِّيَّةِ قَالَ فَقَالَ يَأْخُذُ امْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ عِوَضاً مِنْ ثَمَنِهِ .

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,

‘I asked Abu Ja’farasws about a man whose wife reckoned that he had died, or been killed. So his wife as well as his concubine remarried. So each one of then gave birth from her husband. So the first husband and master of the concubine came over’. So heasws said: ‘He would take his wife, for he is more rightful with her, and he would take the concubine, and her child, or take its price in place of it’.[612]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي شَاهِدَيْنِ شَهِدَا عَلَى امْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا أَوْ مَاتَ فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا قَالَ يُضْرَبَانِ الْحَدَّ وَ يُضَمَّنَانِ الصَّدَاقَ لِلزَّوْجِ بِمَا غَرَّاهُ ثُمَّ تَعْتَدُّ وَ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Baseer, and someone else,

(It has been narrated) from Abu Abdullahasws having said regarding two witnesses having testified upon a woman with her husband having divorced her, or had died. So she remarried. Then her (former) husband came over. Heasws said: ‘They would both be whipped the legal penalty (Hadd), and both be responsible for the dower to the (second) husband with what they had deceived him. Then she would observe the waiting period and return to her first husband’.[613]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ قَدْ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ قَالَ الْأَوَّلُ أَحَقُّ بِهَا مِنَ الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْآخَرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Nasr, from Abdul Kareen, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the obituary of the man comes to his wife, or she is informed that he has divorced her, so she observes the waiting period, then remarries. So her first husband comes over. Heasws said: ‘The first (husband) is more rightful with her than the later one, whether he has copulated with her or not copulated with her, and for her is the dower from the later one with what she had permitted him from her relief’.[614]

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باب الْمَرْأَةِ يَبْلُغُهَا نَعْيُ زَوْجِهَا أَوْ طَلَاقُهُ فَتَتَزَوَّجُ فَيَجِي‏ءُ زَوْجُهَا الْأَوَّلُ فَيُفَارِقَانِهَا جَمِيعاً

Chapter 69 – The woman to whom reaches the obituary of her husband, or his divorce, so she remarries, and her first husband comes over, so she is separated from both of them

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَاعْتَدَّتْ وَ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ فَفَارَقَهَا وَ فَارَقَهَا الْآخَرُ كَمْ تَعْتَدُّ لِلنَّاسِ قَالَ ثَلَاثَةَ قُرُوءٍ وَ إِنَّمَا يُسْتَبْرَأُ رَحِمُهَا بِثَلَاثَةِ قُرُوءٍ تُحِلُّهَا لِلنَّاسِ كُلِّهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,

‘I asked Abu Ja’farasws about a woman whose husband’s obituary comes to her. So she observes the waiting period, and remarries, so her former husband comes up. So he separates her and the later one separates her, how much does she have to wait for the people?’ Heasws said: ‘Three Quroos (pure periods). Bur rather, her womb is freed by three Quroos (pure period), she would be permissible to the people, all of them’.

قَالَ زُرَارَةُ وَ ذَلِكَ أَنَّ أُنَاساً قَالُوا تَعْتَدُّ عِدَّتَيْنِ مِنْ كُلِّ وَاحِدٍ عِدَّةً فَأَبَى ذَلِكَ أَبُو جَعْفَرٍ ( عليه السلام ) قَالَ تَعْتَدُّ ثَلَاثَةَ قُرُوءٍ فَتَحِلُّ لِلرِّجَالِ .

Zurara (the narrator) said, ‘And that is because the people are saying that she would observe two waiting periods, one waiting period from each one of the two. So Abu Ja’farasws refused that saying: ‘She would observe three Quroo (pure periods), so and would be permissible for the men’.[615]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ فِي امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَتَزَوَّجَتْ ثُمَّ قَدِمَ زَوْجُهَا الْأَوَّلُ فَطَلَّقَهَا وَ طَلَّقَهَا الْآخَرُ قَالَ فَقَالَ إِبْرَاهِيمُ النَّخَعِيُّ عَلَيْهَا أَنْ تَعْتَدَّ عِدَّتَيْنِ فَحَمَلَهَا زُرَارَةُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ عَلَيْهَا عِدَّةٌ وَاحِدَةٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,

(It has been narrated) Regarding a woman whose husband’s obituary came to her, so she remarried. Then her first husband came over. So he divorced her, and the later one divorced her (as well). So Ibrahim Al Nakhai’e said she has to observe two waiting periods. So Zurara brought her over to Abu Ja’farasws, so heasws said to her: ‘One waiting period (three purifying durations)’.[616]

باب عِدَّةِ الْمَرْأَةِ مِنَ الْخَصِيِّ

Chapter 70 – Waiting period of the woman from the eunuch

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ خَصِيٍّ تَزَوَّجَ امْرَأَةً وَ فَرَضَ لَهَا صَدَاقاً وَ هِيَ تَعْلَمُ أَنَّهُ خَصِيٌّ فَقَالَ جَائِزٌ فَقِيلَ إِنَّهُ مَكَثَ مَعَهَا مَا شَاءَ اللَّهُ ثُمَّ طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ قَالَ نَعَمْ أَ لَيْسَ قَدْ لَذَّ مِنْهَا وَ لَذَّتْ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Jameel Bin Salij, from Abu Ubeyda who said,

‘Abu Ja’farasws was asked about a eunuch who married a woman, and obligated a dower for her, and she knew he was a eunuch. So heasws said: ‘Allowed’. So it was said, ‘He remained with her for as long as Allahazwj so desired, then divorced her. Is there a waiting period upon her?’ Heasws said: ‘Yes. Did he not achieve pleasure from her, and she achieved pleasure from him?’

قِيلَ لَهُ فَهَلْ كَانَ عَلَيْهَا فِيمَا كَانَ يَكُونُ مِنْهُ وَ مِنْهَا غُسْلٌ قَالَ فَقَالَ إِنْ كَانَتْ إِذَا كَانَ ذَلِكَ مِنْهُ أَمْنَتْ فَإِنَّ عَلَيْهَا غُسْلًا قِيلَ لَهُ فَلَهُ أَنْ يَرْجِعَ عَلَيْهَا بِشَيْ‏ءٍ مِنْ صَدَاقِهَا إِذَا طَلَّقَهَا فَقَالَ لَا .

It was said to himasws, ‘So is there a washing upon her with regards to what happened from him and her?’ So heasws said:’ If it was like than from him, she discharged, so upon her is a washing’. It was said to himasws, ‘So is there for him if wants something returned from her from her dower when he divorces her?’ Heasws said: ‘No’.[617]

باب فِي الْمُصَابِ بِعَقْلِهِ بَعْدَ التَّزْوِيجِ

Chapter 71 – Regarding the one afflicted by his intellect after the marriage

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سُئِلَ أَبُو إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرْأَةِ يَكُونُ لَهَا زَوْجٌ وَ قَدْ أُصِيبَ فِي عَقْلِهِ مِنْ بَعْدِ مَا تَزَوَّجَهَا أَوْ عَرَضَ لَهُ جُنُونٌ فَقَالَ لَهَا أَنْ تَنْزِعَ نَفْسَهَا مِنْهُ إِنْ شَاءَتْ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Ibrahimasws (7th Imamasws) was asked about the woman who had a husband for her, and was afflicted in his intellect from after having married her, or insanity presented itself to him. So heasws said to her: ‘You can remove yourself from him if you so desire to’.[618]

باب الظِّهَارِ

Chapter 72 – Al-Zahaar (likening the wife as a mother)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ إِنَّ امْرَأَةً مِنَ الْمُسْلِمِينَ أَتَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولُ إِنَّ فُلَاناً زَوْجِي قَدْ نَثَرْتُ لَهُ بَطْنِي وَ أَعَنْتُهُ عَلَى دُنْيَاهُ وَ آخِرَتِهِ فَلَمْ يَرَ مِنِّي مَكْرُوهاً وَ أَنَا أَشْكُوهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ قَالَ مِمَّا تَشْتَكِينَهُ قَالَتْ لَهُ إِنَّهُ قَالَ لِيَ الْيَوْمَ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي وَ قَدْ أَخْرَجَنِي مِنْ مَنْزِلِي فَانْظُرْ فِي أَمْرِي

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Wallad Al Hannat, from Humran,

(It has been narrated) from Abu Ja’farasws having said that Amir Al-Momineenasws said: ‘A woman came over to Rasool-Allahsaww, so she said, ‘O Rasool-Allahsaww! So and so husband of mine had married me. I gave him my belly for seeding (giving birth), and I supported him upon his world and his Hereafter, so he did not see from me anything he disliked, and I complain about him to Allahazwj Mighty and Majestic, and to yousaww’. Hesaww said: ‘From what are you complaining?’ She said to himsaww, ‘He said to me today, ‘You are prohibited unto me like the back of my mother’, and he has thrown me out from my house. So look into my matter’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَنْزَلَ اللَّهُ عَلَيَّ كِتَاباً أَقْضِي بِهِ بَيْنَكَ وَ بَيْنَ زَوْجِكِ وَ أَنَا أَكْرَهُ أَنْ أَكُونَ مِنَ الْمُتَكَلِّفِينَ فَجَعَلَتْ تَبْكِي وَ تَشْتَكِي مَا بِهَا إِلَى اللَّهِ وَ إِلَى رَسُولِهِ وَ انْصَرَفَتْ

So Rasool-Allahsaww said: ‘Allahazwj has not yet Revealed a Book to mesaww to judge with between you and your husband, and Isaww dislike that Isaww become from the pretenders’. So she went on weeping and complaining of what was with her, to Allahazwj and Hisazwj Rasoolsaww, and dispersed.

فَسَمِعَ اللَّهُ عَزَّ وَ جَلَّ مُحَاوَرَتَهَا لِرَسُولِهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا وَ مَا شَكَتْ إِلَيْهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ قُرْآناً بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما يَعْنِي مُحَاوَرَتَهَا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ. الَّذِينَ يُظاهِرُونَ مِنْكُمْ مِنْ نِسائِهِمْ ما هُنَّ أُمَّهاتِهِمْ إِنْ أُمَّهاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

So Allahazwj Mighty and Majestic Heard her argument to Hisazwj Rasoolsaww regarding her husband, and what she complained to himsaww. So Allahazwj Mighty and Majestic Revealed with that a Quranic (Verse) [58:1] Allah has Heard the words of her who pleaded with you about her husband and complained to Allah, and Allah Knows the contentions of both of you; surely Allah is Hearing, Seeing. [58:2] (As for) those of you who put away their wives by likening their backs to the backs of their mothers, they are not their mothers; their mothers are no others than those who gave them birth; and most surely they utter a hateful word and a falsehood and most surely Allah is Pardoning, Forgiving.

فَبَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَرْأَةِ فَأَتَتْهُ فَقَالَ لَهَا جِيئِينِي بِزَوْجِكِ فَأَتَتْهُ فَقَالَ لَهُ أَ قُلْتَ لِامْرَأَتِكَ هَذِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ قَدْ قُلْتُ لَهَا ذَلِكَ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيكَ وَ فِي امْرَأَتِكَ قُرْآناً فَقَرَأَ عَلَيْهِ مَا أَنْزَلَ اللَّهُ مِنْ قَوْلِهِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها إِلَى قَوْلِهِ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ فَضُمَّ امْرَأَتَكَ إِلَيْكَ فَإِنَّكَ قَدْ قُلْتَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً قَدْ عَفَا اللَّهُ عَنْكَ وَ غَفَرَ لَكَ فَلَا تَعُدْ

So Rasool-Allahsaww sent for the woman, so she came over. So hesaww said to her: ‘Come to mesaww with your husband’. So she came with him. So hesaww said to him: ‘Did you say to this wife of yours, ‘You are prohibited unto me like the back of my mother’?’ He said, ‘I had said that to her’. So Rasool-Allahsaww said to him: ‘Allahazwj Mighty and Majestic has Revealed regarding you and regarding your wife, a Quran’. So hesaww recited to him what Allahazwj had Revealed from Hisazwj Words [58:1] Allah has Heard the words of her who pleaded with you about her husband up to Hisazwj Words and most surely Allah is Pardoning, Forgiving. So cuddle your wife to yourself, for you have spoken an evil from the speech and a fallacy. Allahazwj has Pardoned you and Forgiven for you, therefore do not repeat’.

فَانْصَرَفَ الرَّجُلُ وَ هُوَ نَادِمٌ عَلَى مَا قَالَ لِامْرَأَتِهِ وَ كَرِهَ اللَّهُ ذَلِكَ لِلْمُؤْمِنِينَ بَعْدُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا يَعْنِي لِمَا قَالَ الرَّجُلُ الْأَوَّلُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ فَمَنْ قَالَهَا بَعْدَ مَا عَفَا اللَّهُ وَ غَفَرَ لِلرَّجُلِ الْأَوَّلِ فَإِنَّ عَلَيْهِ فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا يَعْنِي مُجَامَعَتَهَا ذلِكُمْ تُوعَظُونَ بِهِ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ.

So the man left and he was regretful upon what he had said to his wife, and Allahazwj Disliked that for the believers afterwards, so Allahazwj Mighty and Majestic Revealed [58:3] And (as for) those who put away their wives by likening their backs to the backs of their mothers then withdraw what they said, Meaning what the man first said to his wife, ‘You are prohibited unto me like the back of my mother’, so the one who says it after what Allahazwj had Pardoned him and Forgiven to the man firstly, so upon him should free a captive before they touch them Meaning copulate with them that is what you are Advised for; and Allah is Aware of what you doing.

فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً فَجَعَلَ اللَّهُ عُقُوبَةَ مَنْ ظَاهَرَ بَعْدَ النَّهْيِ هَذَا وَ قَالَ ذلِكَ لِتُؤْمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ تِلْكَ حُدُودُ اللَّهِ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ هَذَا حَدَّ الظِّهَارِ

[58:4] But whoever has not the means, let him Fast for two months successively before they touch them; then as for him who is not able, let him feed sixty needy ones. So Allahazwj Made a Punishment or the one who does Zahaar after this Prohibition, and Said that is in order that you may have faith in Allah and His Rasool; and these are Allah's Limits. So Allahazwj Mighty and Majestic Made this a Limit for the Zahaar’.

قَالَ حُمْرَانُ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ لَا يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لَا فِي إِضْرَارٍ وَ لَا فِي غَضَبٍ وَ لَا يَكُونُ ظِهَارٌ إِلَّا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ .

Humran (the narrator) said, ‘Abu Ja’farasws said: ‘And Zahaar does not happen during a vow, nor during harming, nor during anger, and Zahaar does not happen except upon purity without copulation, with two Muslim witnesses’.[619]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ وَ لَا ظِهَارَ إِلَّا مَا أُرِيدُ بِهِ الظِّهَارُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no divorce except what is intended by it is the divorce, nor a Zahaar except what is intended by it is the Zahaar’.[620]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الظِّهَارِ فَقَالَ هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ وَ لَا يَكُونُ الظِّهَارُ فِي يَمِينٍ قُلْتُ فَكَيْفَ يَكُونُ قَالَ يَقُولُ الرَّجُلُ لِامْرَأَتِهِ وَ هِيَ طَاهِرٌمِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلُ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ الظِّهَارَ .

Ali, from his father, from Ibn Mahboub, from Ibn Raib, from Zurara who said,

‘I asked Abu Ja’farasws about the Zahaar, so heasws said: ‘It is from everyone who is with close un-marriageable relationship, a mother, or a sister, or a paternal aunt, or a maternal aunt, and Al Zahaar does not happen during a vow’. I said, ‘So how does it happen?’ Heasws said: ‘The man is saying to his wife, and she is pure (from menstruation) from without copulation, ‘You are prohibited unto me like a back of my mother’, or ‘my sister’, and he is intending the Zahaar by that’.[621]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ رَجُلٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي قُلْتُ لِامْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ الْحُجْرَةِ فَخَرَجَتْ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ فَقُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ قُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ رَقَبَةً وَ رَقَبَتَيْنِ قَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ قَوِيتَ أَوْ لَمْ تَقْوَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from a man from our companions, from a man who said,

‘I said to Abu Al-Hassanasws, ‘I said to my wife, ‘You would be unto me like the back of my mother if you go out from the door of the chamber’. So she went out. Heasws said: ‘There is nothing upon you’. So I said, ‘I am (financially) strong enough to expiate’. So heasws said: ‘There is nothing upon you’. I said, ‘I am strong enough to expiate by freeing a neck and two necks’. Heasws said: ‘There is nothing upon you, whether you are (financially) strong or not strong’.[622]

ابْنُ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الظِّهَارُ إِلَّا عَلَى مِثْلِ مَوْضِعِ الطَّلَاقِ .

Ibn Fazzal, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The Zahaar does not happen except upon the similar place of the divorce’.[623]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي أُدْخِلَ بِهَا عَلَيْهِ قُلْنَ لَهُ النِّسَاءُ أَنْتَ لَا تُبَالِي الطَّلَاقَ وَ لَيْسَ هُوَ عِنْدَكَ بِشَيْ‏ءٍ وَ لَيْسَ نُدْخِلُهَا عَلَيْكَ حَتَّى تُظَاهِرَ مِنْ أُمَّهَاتِ أَوْلَادِكَ قَالَ فَفَعَلَ فَذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَهُ أَنْ يَقْرَبَهُنَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira and someone else who said,

‘Hamza Bin Humran married a daughter of Bukeyr, So when it was the night of consummation, the women said to him, ‘You do not care about the divorce, and it is not with anything in your presence, and we will not let her come to you until you do Zahaar from the mothers of your children’. So he did it. So he mentioned that to Abu Abdullahasws. So heasws ordered him that he should go near them’.[624]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا أَرَادَ أَنْ يَدْخُلَ بِهَا قَالَ لَهُ النِّسَاءُ لَسْنَا نُدْخِلُهَا عَلَيْكَ حَتَّى تَحْلِفَ لَنَا وَ لَسْنَا نَرْضَى أَنْ تَحْلِفَ بِالْعِتْقِ لِأَنَّكَ لَا تَرَاهُ شَيْئاً وَ لَكِنِ احْلِفْ لَنَا بِالظِّهَارِ وَ ظَاهِرْ مِنْ أُمَّهَاتِ أَوْلَادِكَ وَ جَوَارِيكَ فَظَاهَرَ مِنْهُنَّ ثُمَّ ذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ ارْجِعْ إِلَيْهِنَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, altogether from Safwan, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira who said,

‘Hamza Bin Humran married a daughter of Bukeyr. So when he intended to copulate with her, the women said to him, ‘We will not let her come over to you until you swear an oath to us, and we will not be pleased if you oath with the emancipation (liberation of a slave), because you do not see it as anything, but oath for us with the Zahaar, and do Zahaar from the mothers of your children, and your neighbours’. So he did Zahaar from them. Then he mentioned that to Abu Abdullahasws, so heasws said: ‘There is nothing upon you. Return to them’.[625]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الصَّلَاةَ أَوْ يَتَوَضَّأُ فَيَشُكُّ فِيهَا بَعْدَ ذَلِكَ فَيَقُولُ إِنْ أَعَدْتُ الصَّلَاةَ أَوْ أَعَدْتُ الْوُضُوءَ فَامْرَأَتُهُ عَلَيْهِ كَظَهْرِ أُمِّهِ وَ يَحْلِفُ عَلَى ذَلِكَ بِالطَّلَاقِ فَقَالَ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who Prayed the Prayer, or performed ablution, so he doubted with regards to it after that, so he is saying that if he were to repeat his Prayer or repeat his ablution, so his wife would be unto him like the back of his mother, and he swears upon that with the divorce’. So heasws said: ‘This is from the footsteps of the Satanla. There is nothing upon him’.[626]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ ظَاهَرْتُ مِنِ امْرَأَتِي قَالَ اذْهَبْ فَأَعْتِقْ رَقَبَةً قَالَ لَيْسَ عِنْدِي شَيْ‏ءٌ قَالَ اذْهَبْ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ لَا أَقْوَى قَالَ اذْهَبْ فَأَطْعِمْ سِتِّينَ مِسْكِيناً قَالَ لَيْسَ عِنْدِي قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا أَتَصَدَّقُ عَنْكَ فَأَعْطَاهُ تَمْراً لِإِطْعَامِ سِتِّينَ مِسْكِيناً قَالَ اذْهَبْ فَتَصَدَّقْ بِهَا فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا أَعْلَمُ بَيْنَ لَابَتَيْهَا أَحَداً أَحْوَجَ إِلَيْهِ مِنِّي وَ مِنْ عِيَالِي قَالَ فَاذْهَبْ فَكُلْ وَ أَطْعِمْ عِيَالَكَ .

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying, ‘A man came over to Rasool-Allahsaww, so he said, ‘O Rasool-Allahsaww! I have done Zahaar from my wife’. Hesaww said: ‘Go, so emancipate a neck’. He said, ‘There isn’t anything with me’. Hesaww said: ‘Go, so Fast for two months consecutively’. He said, ‘I am not strong enough’. Hesaww said: ‘Go, so feed sixty poor ones’. He said, ‘There isn’t with me (enough money)’. So Rasool-Allahsaww said: ‘Isaww shall give charity on your behalf’. So hesaww gave him some dates for feeding sixty poor ones. Hesaww said: ‘Go, so give in charity with it’. So he said, ‘By the One Whoazwj Sent yousaww with the truth, I do not know anyone between these mountains anyone more needy for it than myself and my family’. Hesaww said: ‘So, go, eat and feed your family’.[627]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ عَمَّتِهِ أَوْ خَالَتِهِ قَالَ هُوَ الظِّهَارُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I said to Abu Abdullahasws, ‘The man is saying to his wife, ‘You are unto me like the back of’ – either his paternal aunt or his maternal aunt’. Heasws said: ‘It is the Zahaar’.

قَالَ وَ سَأَلْنَاهُ عَنِ الظِّهَارِ مَتَى يَقَعُ عَلَى صَاحِبِهِ الْكَفَّارَةُ فَقَالَ إِذَا أَرَادَ أَنْ يُوَاقِعَ امْرَأَتَهُ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا سَقَطَتْ عَنْهُ الْكَفَّارَةُ

He (the narrator) said, ‘And we asked him about the Zahaar, when does the expiation occur upon its perpetrator?’ So heasws said: ‘When he intends to copulate with his wife’. I said, ‘Supposing he divorces her before he copulates with her, would there be an expiation upon him?’ Heasws said: ‘The expiation does not drop off from him’.

قُلْتُ فَإِنْ صَامَ بَعْضاً فَمَرِضَ فَأَفْطَرَ أَ يَسْتَقْبِلُ أَمْ يُتِمُّ مَا بَقِيَ عَلَيْهِ فَقَالَ إِنْ صَامَ شَهْراً فَمَرِضَ اسْتَقْبَلَ وَ إِنْ زَادَ عَلَى الشَّهْرِ الْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ

I said, ‘So if he were to Fasts some, so he falls sick, so he breaks the Fasting, shall he start again or he has to complete what remains upon him?’ So heasws said: ‘If he Fasted a month, so he fell sick, he starts again, and if he exceeded upon the month by one day or two days, he builds upon what remains’.

قَالَ وَ قَالَ الْحُرَّةُ وَ الْمَمْلُوكَةُ سَوَاءٌ غَيْرَ أَنَّ عَلَى الْمَمْلُوكِ نِصْفَ مَا عَلَى الْحُرِّ مِنَ الْكَفَّارَةِ وَ لَيْسَ عَلَيْهِ عِتْقٌ وَ لَا صَدَقَةٌ إِنَّمَا عَلَيْهِ صِيَامُ شَهْرٍ .

He (the narrator) said, ‘Heasws said: ‘The free woman and the owned (slave) woman are equal, apart from that upon the owned is half of what is upon the free, from the expiation, and there is no emancipation upon him nor a charity, but rather upon him is the Fasting for a month’.[628]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلُ يُظَاهِرُ مِنْ جَارِيَتِهِ فَقَالَ الْحُرَّةُ وَ الْأَمَةُ فِي ذَلِكَ سَوَاءٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Razzaz, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahimasws (7th Imamasws) about the man who did Zahaar from his slave girl. So heasws said: ‘The free woman and the slave woman with regards to that, are equal’.[629]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ خَمْسَ مَرَّاتٍ أَوْ أَكْثَرَ فَقَالَ قَالَ عَلِيٌّ ( عليه السلام ) مَكَانَ كُلِّ مَرَّةٍ كَفَّارَةٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about a man who did Zahaar from his wife five times, or more. So heasws said: ‘Aliasws said: ‘In place of each time, is an expiation’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا عَلَيْهِ كَفَّارَةٌ قَالَ لَا

He (the narrator) said, ‘And I asked himasws about a man who did Zahaar from his wife, then divorced her before he copulated with her, does an expiation occur upon him?’ Heasws said: ‘No’.

قَالَ وَ سَأَلْتُهُ عَنِ الظِّهَارِ عَلَى الْحُرَّةِ وَ الْأَمَةِ فَقَالَ نَعَمْ قِيلَ فَإِنْ ظَاهَرَ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ انْتَظَرَ حَتَّى يَقْدَمَ فَإِنْ صَامَ فَأَصَابَ مَالًا فَلْيُمْضِ الَّذِي ابْتَدَأَ فِيهِ .

He (the narrator) said, ‘And I asked himasws about the Zahaar upon the free woman and the slave woman. So heasws said: ‘Yes’. It was said, ‘Supposing if he did Zahaar in Shaban and did not find what he could emancipate?’ Heasws said:’ He should wait until he Fasts the Month of Ramazaan, then he should Fast for two months consecutively. And if he had done Zahaar and he is a traveller, he should wait until he returns home. So if he Fasts and attains wealth, so let him fulfill that which he had begun with’.[630]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ عَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ صَوْمُ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لَا عِتْقٍ .

Muhammad, from Ahmad, from Ibn Abu Najran, from Muhammad Bin Humran who said,

‘I asked Abu Abdullahasws about the owned slave, is there Zahaar upon him?’ So heasws said: ‘Upon him is half of what is upon the free. He should Fast a month, and there is no expiation upon him from neither a charity nor an emancipation (of a slave)’.[631]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثَلَاثَ مَرَّاتٍ قَالَ يُكَفِّرُ ثَلَاثَ مَرَّاتٍ قُلْتُ فَإِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about a man who did Zahaar from his wife three times. Heasws said: ‘He has to expiate three times’. I said, ‘Supposing he copulated before he had expiated?’ Heasws said: ‘He should seek Forgiveness of Allahazwj, and restrain until he has expiated’.[632]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ نِصْفُ مَا عَلَى الْحُرِّ مِنَ الصَّوْمِ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ صَدَقَةٌ وَ لَا عِتْقٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the owned slave, is there Zahaar upon him?’ So heasws said: ‘Half of what is upon the free, from the Fasting, and there is no expiation upon him of a charity, nor an emancipation (of a slave)’.[633]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ كَانَ لَهُ عَشْرُ جَوَارٍ فَظَاهَرَ مِنْهُنَّ كُلَّهُنَّ جَمِيعاً بِكَلَامٍ وَاحِدٍ قَالَ عَلَيْهِ عَشْرُ كَفَّارَاتٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws or Abu Al-Hassanasws regarding a man who had ten slave girls, so he did Zahaar from all of them together by one speech. Heasws said: ‘Upon him are ten expiations’.[634]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِذَا وَاقَعَ الْمَرَّةَ الثَّانِيَةَ قَبْلَ أَنْ يُكَفِّرَ فَعَلَيْهِ كَفَّارَةٌ أُخْرَى قَالَ لَيْسَ فِي هَذَا اخْتِلَافٌ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, and someone else, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When he copulates for a second time before he has expiated, so upon him is another expiation’. Heasws said: ‘There is no differing in this’.[635]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُخْتِي أَوْ عَمَّتِي أَوْ خَالَتِي قَالَ فَقَالَ إِنَّمَا ذَكَرَ اللَّهُ الْأُمَّهَاتِ وَ إِنَّ هَذَا لَحَرَامٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Sayf Al Tammar who said,

‘I said to Abu Abdullahasws, ‘The man is saying to his wife, ‘You are unto me like the back of my sister’, or ‘my paternal aunt’, or ‘my maternal aunt’. So heasws said: ‘But rather, Allahazwj Mentioned the ‘mothers’, and in this is the Prohibition’.[636]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ بَعْضَ مَوَالِيكَ يَزْعُمُ أَنَّ الرَّجُلَ إِذَا تَكَلَّمَ بِالظِّهَارِ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ حَنِثَ أَوْ لَمْ يَحْنَثْ وَ يَقُولُ حِنْثُهُ كَلَامُهُ بِالظِّهَارِ وَ إِنَّمَا جُعِلَتْ عَلَيْهِ الْكَفَّارَةُ عُقُوبَةً لِكَلَامٍ وَ بَعْضُهُمْ يَزْعُمُ أَنَّ الْكَفَّارَةَ لَا تَلْزَمُهُ حَتَّى يَحْنَثَ فِي الشَّيْ‏ءِ الَّذِي حَلَفَ عَلَيْهِ فَإِنْ حَنِثَ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ وَ إِلَّا فَلَا كَفَّارَةَ عَلَيْهِ فَوَقَّعَ ( عليه السلام ) بِخَطِّهِ لَا تَجِبُ الْكَفَّارَةُ حَتَّى يَجِبَ الْحِنْثُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,

‘Abu Abdullah Bin Muhammad wrote to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! Some of the ones in yourasws Wilayah are alleging that the man, when he speaks with the Zahaar, the expiation is Obligated upon him, violating an oath or not violating an oath, and they are saying that his lie is his speaking with the Zahaar, and rather the expiation is made to be upon him as a Punishment for the speech; and one of them is alleging that the expiation does not necessitate until he is lying regarding something which he has sworn upon, for the lying Obligates the expiation upon him, or else there is no expiation upon him’. So heasws signed by hisasws own handwriting: ‘The expiation is not Obligated until the violation of a vow occurs’.[637]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ قَالَ سَأَلَ الْحُسَيْنُ بْنُ مِهْرَانَ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنْ أَرْبَعِ نِسْوَةٍ فَقَالَ يُكَفِّرُ لِكُلِّ وَاحِدَةٍ مِنْهُنَّ كَفَّارَةً

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan who said,

‘Al-Husayn Bin Mahran asked Abu Al-Hassan Al-Rezaasws about a man who did Zahaar from four women. So heasws said: ‘He would expiate for each one of them with the expiation’.

وَ سَأَلَهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ وَ جَارِيَتِهِ مَا عَلَيْهِ قَالَ عَلَيْهِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا كَفَّارَةٌ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً .

And I asked himasws about a man who did Zahaar from his wife, and his slave girl. What is upon him?’ Heasws said: ‘Upon him for each one of them is an expiation of either emancipating a neck, or Fasting of two months consecutively, or feeding sixty poor ones’.[638]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ لِي لَا يَكُونُ ظِهَارٌ وَ لَا إِيلَاءٌ حَتَّى يُدْخَلَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullahasws about an owned man who did Zahaar from his wife. So heasws said to me: ‘Zahaar does not happen, nor a swearing, until he copulates with her’.[639]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ قَالَ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ الرَّقَبَةُ يُجْزِئُ عَنْهُ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I asked himasws about Abu Abdullahasws about the man who is saying to his wife that she is unto him like the back of his mother. Heasws said: ‘He should free a neck or Fast for two months consecutively, or feed sixty poor ones, and the freeing would suffice from it a child from the ones who were born in Al-Islam’.[640]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ ابْنِ بُكَيْرٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُظَاهِرُ إِذَا طَلَّقَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, and Ibn Bukeyr, and Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘The perpetrator (committer) of the Zahaar, when he divorces, the expiation drops off from him’.[641]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الزَّيَّاتِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَقَالَ كَيْفَ قُلْتَ قَالَ قُلْتُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ فَعَلْتِ كَذَا وَ كَذَا فَقَالَ لَا شَيْ‏ءَ عَلَيْكَ وَ لَا تَعُدْ .

A number of our companions, from Sahl Bin Ziyad, from Al Wasim Bin Muhammad Al Zayyat who said,

‘I said to Abu Al-Hassanasws, ‘I did Zahaar from my wife’. So heasws said: ‘How?’ I said, ‘I said (to her), ‘You would be unto me like the back of my mother, if you were to do such and such’. So heasws said: ‘There is nothing upon you, and do not repeat’.[642]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الظِّهَارُ لَا يَقَعُ عَلَى الْغَضَبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘The Zahaar does not occur upon the anger’.[643]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الظِّهَارِ الْوَاجِبِ قَالَ الَّذِي يُرِيدُ بِهِ الرَّجُلُ الظِّهَارَ بِعَيْنِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Zahaar, the obligatory. Heasws said: ‘That which the man intends by it, exactly’.[644]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا قَالَتِ الْمَرْأَةُ زَوْجِي عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي فَلَا كَفَّارَةَ عَلَيْهَا

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When the woman says, ‘My husband is prohibited unto me like the back of my mother’, so there is no expiation upon her’.

قَالَ وَ جَاءَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ بَنِي النَّجَّارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ وَ مَا حَمَلَكَ عَلَى ذَلِكَ قَالَ لَمَّا ظَاهَرْتُ رَأَيْتُ بَرِيقَ خَلْخَالِهَا وَ بَيَاضَ سَاقِهَا فِي الْقَمَرِ فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ لَهُ اعْتَزِلْهَا حَتَّى تُكَفِّرَ وَ أَمَرَهُ بِكَفَّارَةٍ وَاحِدَةٍ وَ أَنْ يَسْتَغْفِرَ اللَّهَ .

Heasws said: ‘And a man from the Helpers from the Clan of Najjar came over to Rasool-Allahsaww, so he said, ‘I did Zahaar from my wife, then I copulated with her before I expiated’. So hesaww said: ‘And what carried you upon that?’ He said, ‘When I did Zahaar, I saw the glitter of her anklets and the whiteness of her legs in the moonlight, so I copulated with her before I expiated’. So hesaww said to him: ‘Alienate her until you expiate’, and hesaww ordered him with one expiation, and that he should seek Forgiveness of Allahazwj’.[645]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ أَوْ غَيْرِهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ظَاهَرَ ثُمَّ طَلَّقَ قَالَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ إِذَا طَلَّقَ قَبْلَ أَنْ يُعَاوِدَ الْمُجَامَعَةَ قِيلَ فَإِنَّهُ رَاجَعَهَا قَالَ إِنْ كَانَ إِنَّمَا طَلَّقَهَا لِإِسْقَاطِ الْكَفَّارَةِ عَنْهُ ثُمَّ رَاجَعَهَا فَالْكَفَّارَةُ لَازِمَةٌ لَهُ أَبَداً إِذَا عَاوَدَ الْمُجَامَعَةَ وَ إِنْ كَانَ طَلَّقَهَا وَ هُوَ لَا يَنْوِي شَيْئاً مِنْ ذَلِكَ فَلَا بَأْسَ أَنْ يُرَاجِعَ وَ لَا كَفَّارَةَ عَلَيْهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, or someone else, from Al Hassan Bin Ali, from Ali Bin Uqba, from Musa Bin Akeyl Al Numeyri, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding a man who did Zahaar, then divorced’. Heasws said: ‘The expiation is dropped off from him when he divorces before he repeats the copulation’. It was said, ‘Supposing he reverts to her?’ Heasws said: ‘If it was such, rather he divorced her in order for the dropping off of the expiation from him, then he reverted back to her. So the expiation is necessitated for him, ever, whenever he repeats the copulation; and if it was that he divorced her and he did not intend anything from that, so there is no problem if he reverts back to her, and there is no expiation upon him’.[646]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ قَالَ حَدَّثَنَا أَبُو عُيَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنْ أُمِّ وَلَدٍ لِي ثُمَّ وَاقَعْتُ عَلَيْهَا ثُمَّ كَفَّرْتُ فَقَالَ هَكَذَا يَصْنَعُ الرَّجُلُ الْفَقِيهُ إِذَا وَاقَعَ كَفَّرَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, altogether, from Safwan, narrated from Abu Uyayna, from Zurara who said,

‘I said to Abu Ja’farasws, ‘I did Zahaar from a mother of a child of mine, then I copulated upon her, then I expiated’. So heasws said: ‘This is how the understanding man (Faqih) does, when an expiation occurs (meaning he always pays the expiation if he does Zahaar)’.[647]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ ظَاهَرَ ثُمَّ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ فَقَالَ لِي أَ وَ لَيْسَ هَكَذَا يَفْعَلُ الْفَقِيهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,

‘I said to Abu Abdullahasws, ‘A man did Zahaar, then copulated before he expiated. So heasws said to me: ‘Is this not how the understanding man (Faqih) acts?’[648]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ قَالَ فَلْيُكَفِّرْ قُلْتُ فَإِنَّهُ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ أَتَى حَدّاً مِنْ حُدُودِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْتَغْفِرِ اللَّهَ وَ لْيَكُفَّ حَتَّى يُكَفِّرَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Al Hassan Al Sayqal who said,

‘I spoke to Abu Abdullahasws about the man who did Zahaar from his wife. Heasws said: ‘So let him expiate’. I said, ‘Supposing he copulates before he expiates?’ Heasws said: ‘He would have exceeded a Limit from the Limits of Allahazwj Mighty and Majestic, and let him seek Forgiveness of Allahazwj, and let him refrain (from his wife) until he has expiated’.[649]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الظِّهَارُ ضَرْبَانِ أَحَدُهُمَا فِيهِ الْكَفَّارَةُ قَبْلَ الْمُوَاقَعَةِ وَ الْآخَرُ بَعْدَهَا فَالَّذِي يُكَفِّرُ قَبْلَ الْمُوَاقَعَةِ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ لَا يَقُولُ إِنْ فَعَلْتُ بِكِ كَذَا وَ كَذَا وَ الَّذِي يُكَفِّرُ بَعْدَ الْمُوَاقَعَةِ هُوَ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ قَرِبْتُكِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The Zahaar is of two types. In one of them there is the expiation before the copulation, and the other one after it. So that which he has to expiate before the copulation is the one in which he is saying, ‘You are unto me like the back of my mother’, and is not saying, ‘If you were to do such and such’. And that which he has to expiate after the copulation, it is which he is saying, ‘You are unto me like the back of my mother if I approach you’.[650]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا حَلَفَ الرَّجُلُ بِالظِّهَارِ فَحَنِثَ فَعَلَيْهِ الْكَفَّارَةُ قَبْلَ أَنْ يُوَاقِعَ وَ إِنْ كَانَ مِنْهُ الظِّهَارُ فِي غَيْرِ يَمِينٍ فَإِنَّمَا عَلَيْهِ الْكَفَّارَةُ بَعْدَ مَا يُوَاقِعُ .

Muhammad Bin Abu Abdullah Al Kufy, from Muawiya Bin Hukeym, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I heard Abu Abdullahasws saying: ‘When the man swears an oath with the Zahaar, so he has sinned. So upon him is the expiation before he copulates; and if it was such from him, the Zahaar without a swear, so rather upon him is the expiation after he copulates’.[651]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا تَطْلِيقَةً فَقَالَ إِذَا طَلَّقَهَا تَطْلِيقَةً فَقَدْ بَطَلَ الظِّهَارُ وَ هَدَمَ الطَّلَاقُ الظِّهَارَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Yazeed Al Kunasy who said,

‘I asked Abu Ja’farasws about a man who did Zahaar from his wife, them divorced her with a divorce. So heasws said: ‘When he divorced her with a divorce, so it invalidated the Zahaar, and divorce demolishes the Zahaar’.

قَالَ فَقُلْتُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ هِيَ امْرَأَتُهُ فَإِنْ رَاجَعَهَا وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا قُلْتُ فَإِنْ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا وَ تَمْلِكَ نَفْسَهَا ثُمَّ تَزَوَّجَهَا بَعْدَ ذَلِكَ هَلْ يَلْزَمُهُ الظِّهَارُ قَبْلَ أَنْ يَمَسَّهَا قَالَ لَا قَدْ بَانَتْ مِنْهُ وَ مَلَكَتْ نَفْسَهَا قُلْتُ فَإِنْ ظَاهَرَ مِنْهَا فَلَمْ يَمَسَّهَا وَ تَرَكَهَا لَا يَمَسُّهَا إِلَّا أَنَّهُ يَرَاهَا مُتَجَرِّدَةً مِنْ غَيْرِ أَنْ يَمَسَّهَا هَلْ يَلْزَمُهُ فِي ذَلِكَ شَيْ‏ءٌ فَقَالَ هِيَ امْرَأَتُهُ وَ لَيْسَ يَحْرُمُ عَلَيْهِ مُجَامَعَتُهَا وَ لَكِنْ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَبْلَ أَنْ يُجَامِعَهَا وَ هِيَ امْرَأَتُهُ

He (the narrator) said, ‘So I said, ‘So is there for him to revert to her?’ Heasws said: ‘Yes, she is his wife. So if he were to revert back to her, it would Obligated upon him what Obligates upon the perpetrator of Zahaar from before they touch each other’. I said, ‘So if he were to leave her until she is free from her term and she is in control of herself, then he marries her after that, would the Zahaar necessitate upon him before he touches her?’ Heasws said: ‘No. She was irrevocably divorced from him, and in control of herself’. I said, ‘So if her does Zahaar from her, and does not touch her, and leaves her, not touching her except that he sees her naked from without touching her, would anything from that necessitate upon him?’ So heasws said: ‘She is his wife, and it is not prohibited on him copulating with her, but it Obligates upon him what Obligates upon the perpetrator of Zahaar, before he copulates with her, and she is his wife’. 

قُلْتُ فَإِنْ رَفَعَتْهُ إِلَى السُّلْطَانِ وَ قَالَتْ هَذَا زَوْجِي وَ قَدْ ظَاهَرَ مِنِّي وَ قَدْ أَمْسَكَنِي لَا يَمَسُّنِي مَخَافَةَ أَنْ يَجِبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَالَ فَقَالَ لَيْسَ عَلَيْهِ أَنْ يُجْبَرَ عَلَى الْعِتْقِ وَ الصِّيَامِ وَ الْإِطْعَامِ إِذَا لَمْ يَكُنْ لَهُ مَا يُعْتِقُ وَ لَمْ يَقْوَ عَلَى الصِّيَامِ وَ لَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ قَالَ فَإِنْ كَانَ يَقْدِرُ عَلَى أَنْ يُعْتِقَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُجْبِرَهُ عَلَى الْعِتْقِ وَ الصَّدَقَةِ مِنْ قَبْلِ أَنْ يَمَسَّهَا وَ مِنْ بَعْدِ مَا يَمَسُّهَا .

I said, ‘Supposing if she were to raise it (the matter) to the Sultan (ruler) and says, ‘This is my husband, and he had done Zahaar from me, and has kept me, not touching me fearing that it would Obligate upon him what Obligates upon the perpetrator of Zahaar’. So heasws said: ‘It is not upon him that he should be completed upon the emancipation, and the Fasting, and the feeding when there does not happen to be for him what he can emancipate with, and give charity with, from before he touches her, and from after having touched her’.[652]

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا فَبَانَتْ مِنْهُ أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا .

Ibn Mahboub, from Al Aa’la, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a man who did Zahaar from his wife, then divorced her before he copulated with her. So she was irrevocably divorced from him. Is there an expiation upon him?’ Heasws said: ‘No’.[653]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي أَوْ كَيَدِهَا أَوْ كَبَطْنِهَا أَوْ كَفَرْجِهَا أَوْ كَنَفْسِهَا أَوْ كَكَعْبِهَا أَ يَكُونُ ذَلِكَ الظِّهَارَ وَ هَلْ يَلْزَمُهُ فِيهِ مَا يَلْزَمُ الْمُظَاهِرَ فَقَالَ الْمُظَاهِرُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ هِيَ كَظَهْرِ أُمِّهِ أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْ‏ءٍ مِنْهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ فَقَدْ لَزِمَهُ الْكَفَّارَةُ فِي كُلِّ قَلِيلٍ مِنْهَا أَوْ كَثِيرٍ وَ كَذَلِكَ إِذَا هُوَ قَالَ كَبَعْضِ ذَوَاتِ الْمَحَارِمِ فَقَدْ لَزِمَتْهُ الْكَفَّارَةُ .

Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his men,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who said to his wife, ‘You are unto me like the back of my mother’, or ‘like her hand’, or ‘like her belly’, or like her private part’, or like herself’, or ‘like her heels’, does that happen to be Zahaar, and does it necessitate him in it what necessitates the perpetrator of Zahaar?’ So heasws said: ‘The perpetrator of Zahaar, when he does Zahaar from his wife, so he says she is like the back of his mother, or her hand, or like her feet, or like her hair, or anything from her, meaning by that the prohibition, so the expiation necessitates upon him in everything little from it or more, and similar to that is when he says it to some close relatives, so the expiation is necessitated upon him’.[654]

باب اللِّعَانِ

Chapter 73 – The cursing

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقَعُ اللِّعَانُ حَتَّى يَدْخُلَ الرَّجُلُ بِأَهْلِهِ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The cursing does not occur until the man copulates with his wife’.[655]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَكُونُ الْمُلَاعَنَةُ وَ لَا الْإِيلَاءُ إِلَّا بَعْدَ الدُّخُولِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Neither does cursing happen, nor the swearing except after the copulation’.[656]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ وَ لَمْ يَكُنْ لَهُمْ شُهَداءُ إِلَّا أَنْفُسُهُمْ قَالَ هُوَ الْقَاذِفُ الَّذِي يَقْذِفُ امْرَأَتَهُ فَإِذَا قَذَفَهَا ثُمَّ أَقَرَّ أَنَّهُ كَذَبَ عَلَيْهَا جُلِدَ الْحَدَّ وَ رُدَّتْ إِلَيْهِ امْرَأَتُهُ وَ إِنْ أَبَى إِلَّا أَنْ يَمْضِيَ فَيَشْهَدُ عَلَيْهَا أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ وَ الْخَامِسَةُ يَلْعَنُ فِيهَا نَفْسَهُ إِنْ كَانَ مِنَ الْكَاذِبِينَ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Musna, from Zurara who said,

‘Abu Abdullahasws was asked about the Words of Allahazwj Mighty and Majestic [24:6] And (as for) those who accuse their wives and have no witnesses except for themselves. Heasws said: ‘He is the slanderer who slanders his wife. So when he has slandered her, then he accepts that he had lied against her. He would be whipped the legal penalty (Hadd), and his wife would be returned to him. And if he refuses except that he stands by it, so he should testify against her with four testimonies by Allahazwj that he is from the truthful ones, and fifthly he should curse himself in it, if he was from the liars. 

فَإِنْ أَرَادَتْ أَنْ تَدْفَعَ عَنْ نَفْسِهَا الْعَذَابَ وَ الْعَذَابُ هُوَ الرَّجْمُ شَهِدَتْ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ وَ الْخَامِسَةُ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ فَإِنْ لَمْ تَفْعَلْ رُجِمَتْ وَ إِنْ فَعَلَتْ دَرَأَتْ عَنْ نَفْسِهَا الْحَدَّ ثُمَّ لَا تَحِلُّ لَهُ إِلَى يَوْمِ الْقِيَامَةِ

So if she intends to repel the punishment from herself, and the punishment is the stoning, she should testify with four testimonies with Allahazwj that he is from the liars, and the fifth that the Wrath of Allahazwj would be upon her if he was from the truthful ones. So if she does not do that, she would be stoned, and if she does do it, it would stave off the legal penalty (Hadd) from her, then she would not be Permissible for him until the Day of Judgement’.

قُلْتُ أَ رَأَيْتَ إِنْ فُرِّقَ بَيْنَهُمَا وَ لَهَا وَلَدٌ فَمَاتَ قَالَ تَرِثُهُ أُمُّهُ وَ إِنْ مَاتَتْ أُمُّهُ وَرِثَهُ أَخْوَالُهُ وَ مَنْ قَالَ إِنَّهُ وَلَدُ زِنًى جُلِدَ الْحَدَّ قُلْتُ يُرَدُّ إِلَيْهِ الْوَلَدُ إِذَا أَقَرَّ بِهِ قَالَ لَا وَ لَا كَرَامَةَ وَ لَا يَرِثُ الِابْنَ وَ يَرِثُهُ الِابْنُ .

I said, ‘What is yourasws view if there is separation between the two of them and for her is a child, so it dies’. Heasws said: ‘Its mother would inherit it, and if its mother dies, its maternal uncles would inherit it, and the one who says that he is a son of adultery would be whipped the legal penalty (Hadd)’. I said, ‘Would the child be returned to him if he accepts it?’ Heasws said: ‘No, and there is no honour, and the father would not inherit it, but the son would inherit him’.[657]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ إِنَّ عَبَّادَ الْبَصْرِيِّ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ كَيْفَ يُلَاعِنُ الرَّجُلُ الْمَرْأَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا مِنَ الْمُسْلِمِينَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ مَنْزِلَهُ فَوَجَدَ مَعَ امْرَأَتِهِ رَجُلًا يُجَامِعُهَا مَا كَانَ يَصْنَعُ قَالَ فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ انْصَرَفَ ذَلِكَ الرَّجُلُ وَ كَانَ ذَلِكَ الرَّجُلُ هُوَ الَّذِي ابْتُلِيَ بِذَلِكَ مِنِ امْرَأَتِهِ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Rahman Bin Hajjaj who said,

‘Abbad Al-Basry asked Abu Abdullahasws and I was present, ‘How does the man curse the woman?’ So Abu Abdullahasws said: ‘A man from the Muslims came over to Rasool-Allahsaww, so he said, ‘O Rasool-Allahsaww! What is yoursaww view, if a man were to enter into his house, so he finds a man copulating with his wife, what should he do?’ So Rasool-Allahsaww turned away from him, and that man went away, and that was the man who was afflicted by that from his wife.

قَالَ فَنَزَلَ عَلَيْهِ الْوَحْيُ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ بِالْحُكْمِ فِيهِمَا فَأَرْسَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى ذَلِكَ الرَّجُلِ فَدَعَاهُ فَقَالَ لَهُ أَنْتَ الَّذِي رَأَيْتَ مَعَ امْرَأَتِكَ رَجُلًا فَقَالَ نَعَمْ فَقَالَ لَهُ انْطَلِقْ فَأْتِنِي بِامْرَأَتِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَنْزَلَ الْحُكْمَ فِيكَ وَ فِيهَا

Heasws said: ‘So a Revelation descended upon himsaww from the Presence of Allahazwj Mighty and Majestic with the judgement regarding both of them. So Rasool-Allahsaww sent a message to that man calling him over. So hesaww said to him: ‘Are you the one who saw a man with your wife?’ So he said, ‘Yes’. So hesaww said: ‘Go and come to mesaww with your wife, for Allahazwj Mighty and Majestic has Revealed the Judgement with regards to you and regarding her’.

قَالَ فَأَحْضَرَهَا زَوْجُهَا فَأَوْقَفَهُمَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ قَالَ لِلزَّوْجِ اشْهَدْ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّكَ لَمِنَ الصَّادِقِينَ فِيمَا رَمَيْتَهَا بِهِ قَالَ فَشَهِدَ ثُمَّ قَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْسِكْ وَ وَعَظَهُ ثُمَّ قَالَ اتَّقِ اللَّهَ فَإِنَّ لَعْنَةَ اللَّهِ شَدِيدَةٌ ثُمَّ قَالَ لَهُ اشْهَدِ الْخَامِسَةَ أَنَّ لَعْنَةَ اللَّهِ عَلَيْكَ إِنْ كُنْتَ مِنَ الْكَاذِبِينَ قَالَ فَشَهِدَ ثُمَّ أَمَرَ بِهِ فَنُحِّيَ

Heasws said: ‘So her husband presented her. So Rasool-Allahsaww paused both of them, then said to the husband: ‘Testify with four testimonies by Allahazwj, that you are from the truthful ones, regarding what you are accusing her with’. So he testified. The Rasool-Allahsaww said to him: ‘Wait’, and hesaww advised him, then said: ‘Fear Allahazwj, for the Curse of Allahazwj is intense’. Then hesaww said to him: ‘Testify the fifth that the Curse of Allahazwj be upon you if you were from the liars’. So he testified. Then hesaww commanded for him to stand aside.

ثُمَّ قَالَ لِلْمَرْأَةِ اشْهَدِي أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّ زَوْجَكِ لَمِنَ الْكَاذِبِينَ فِيمَا رَمَاكِ بِهِ قَالَ فَشَهِدَتْ ثُمَّ قَالَ لَهَا أَمْسِكِي فَوَعَظَهَا وَ قَالَ لَهَا اتَّقِي اللَّهَ فَإِنَّ غَضَبَ اللَّهِ شَدِيدٌ ثُمَّ قَالَ لَهَا اشْهَدِي الْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْكِ إِنْ كَانَ زَوْجُكِ مِنَ الصَّادِقِينَ فِيمَا رَمَاكِ بِهِ قَالَ فَشَهِدَتْ

Then hesaww said to the woman: ‘Testify four testimonies that your husband is from the liars with regards to what he is accusing you with’. So she testified. Then hesaww said to her: ‘Wait’. So hesaww advised her and said to her: ‘Fear Allahazwj, for the Wrath of Allahazwj is intense’. Then hesaww said: ‘Testify the fifth that the Wrath of Allahazwj be upon you if your husband was from the truthful ones with regards to what he is accusing you with’. So she testified’.

قَالَ فَفَرَّقَ بَيْنَهُمَا وَ قَالَ لَهُمَا لَا تَجْتَمِعَا بِنِكَاحٍ أَبَداً بَعْدَ مَا تَلَاعَنْتُمَا .

Heasws said: ‘So hesaww separated the two of them and said to both of them: ‘Do not copulate by marriages, ever, after what you both have cursed with’.[658]

الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَوْقَفَهُ الْإِمَامُ لِلِّعَانِ فَشَهِدَ شَهَادَتَيْنِ ثُمَّ نَكَلَ فَأَكْذَبَ نَفْسَهُ قَبْلَ أَنْ يَفْرُغَ مِنَ اللِّعَانِ قَالَ يُجْلَدُ حَدَّ الْقَاذِفِ وَ لَا يُفَرَّقُ بَيْنَهُ وَ بَيْنَ امْرَأَتِهِ .

Al Hassan Bin Mahboub, from Abbad Bin Suheyb,

(It has been narrated) from Abu Abdullahasws regarding a man whom the leader had paused for the cursing, so he testified with two testimonies, then changed, so he belied himself before he was free from the cursing. Heasws said: ‘He would be whipped a legal penalty (Hadd) of the slanderer, and there would be no separation between him and his wife’.[659]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ فَإِنَّهُ لَا يُلَاعِنُهَا حَتَّى يَقُولَ رَأَيْتُ بَيْنَ رِجْلَيْهَا رَجُلًا يَزْنِي بِهَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man slanders his wife, so he cannot curse her unless he is saying, ‘I saw a man between her legs committing adultery with her’.

قَالَ وَ سُئِلَ عَنِ الرَّجُلِ يَقْذِفُ امْرَأَتَهُ قَالَ يُلَاعِنُهَا ثُمَّ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً فَإِنْ أَقَرَّ عَلَى نَفْسِهِ قَبْلَ الْمُلَاعَنَةِ جُلِدَ حَدّاً وَ هِيَ امْرَأَتُهُ

He (the narrator) said, ‘And heasws was asked about the man who slanders his wife. Heasws said: ‘He curses her, then there would be separation between the two, so she would not be Permissible for him, ever’. So if he were to confess upon himself before the cursing, he would be whipped a legal penalty (Hadd), and she would be his wife’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُرَّةِ يَقْذِفُهَا زَوْجُهَا وَ هُوَ مَمْلُوكٌ قَالَ يُلَاعِنُهَا ثُمَّ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً فَإِنْ أَقَرَّ عَلَى نَفْسِهِ بَعْدَ الْمُلَاعَنَةِ جُلِدَ حَدّاً وَ هِيَ امْرَأَتُهُ

He (the narrator) said, ‘And I asked himasws about the free woman, her husband accused her, and he was an owned slave. Heasws said: ‘He would curse her, then there would be separation between the two, so she would not be Permissible for him, ever. So if he were to confess upon himself after the cursing, he would be whipped a legal penalty, and she would be his wife’.

قَالَ وَ سَأَلْتُهُ عَنِ الْحُرِّ تَحْتَهُ أَمَةٌ فَيَقْذِفُهَا قَالَ يُلَاعِنُهَا

He (the narrator) said, ‘And I asked himasws about the free man under whom is a slave girl, so he slanders her. Heasws said: ‘He would curse her’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمُلَاعَنَةِ الَّتِي يَرْمِيهَا زَوْجُهَا وَ يَنْتَفِي مِنْ وَلَدِهَا وَ يُلَاعِنُهَا وَ يُفَارِقُهَا ثُمَّ يَقُولُ بَعْدَ ذَلِكَ الْوَلَدُ وَلَدِي وَ يُكْذِبُ نَفْسَهُ فَقَالَ أَمَّا الْمَرْأَةُ فَلَا تَرْجِعُ إِلَيْهِ أَبَداً وَ أَمَّا الْوَلَدُ فَإِنِّي أَرُدُّهُ إِلَيْهِ إِذَا ادَّعَاهُ وَ لَا أَدَعُ وَلَدَهُ وَ لَيْسَ لَهُ مِيرَاثٌ وَ يَرِثُ الِابْنُ الْأَبَ وَ لَا يَرِثُ الْأَبُ الِابْنَ وَ يَكُونُ مِيرَاثُهُ لِأَخْوَالِهِ فَإِنْ لَمْ يَدَّعِهِ أَبُوهُ فَإِنَّ أَخْوَالَهُ يَرِثُونَهُ وَ لَا يَرِثُهُمْ فَإِنْ دَعَاهُ أَحَدٌ ابْنَ الزَّانِيَةِ جُلِدَ الْحَدَّ .

He (the narrator) said, ‘And I asked himasws about the cursed woman who was accused by her husband, and denies from her child, and he curses her, and separates her. Then he is saying after that, ‘The child is my child’, and he belies himself. So heasws said: ‘As for the woman, so she would not return to him, ever; and as for the child, so Iasws would return it to him when he claims it, and Iasws would not call it as his child, and there is no inheritance for him, and the son would inherit from the father, and the father would not inherit the son, and there would happen to be its inheritance of its maternal uncles. So if its father does not claim it, so its maternal uncles would inherit it, and it shall not inherit them. So if anyone were to call him as a son of adultery, would be whipped the legal penalty (Hadd)’.[660]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُرِّ بَيْنَهُ وَ بَيْنَ الْمَمْلُوكَةِ لِعَانٌ فَقَالَ نَعَمْ وَ بَيْنَ الْمَمْلُوكِ وَ الْحُرَّةِ وَ بَيْنَ الْعَبْدِ وَ الْأَمَةِ وَ بَيْنَ الْمُسْلِمِ وَ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ وَ لَا يَتَوَارَثَانِ وَ لَا يَتَوَارَثُ الْحُرُّ وَ الْمَمْلُوكَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the free man, between him and the slave girl is a cursing?’ So heasws said: ‘Yes, and between the slave man and the free woman, and between the slave and the slave woman, and between the Muslim and the Jews, and the Christians; and they would not be inheriting each other, nor does the free and the slave girl inherit each other’.[661]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ لَاعَنَ امْرَأَتَهُ وَ هِيَ حُبْلَى ثُمَّ ادَّعَى وَلَدَهَا بَعْدَ مَا وَلَدَتْ وَ زَعَمَ أَنَّهُ مِنْهُ قَالَ يُرَدُّ إِلَيْهِ الْوَلَدُ وَ لَا يُجْلَدُ لِأَنَّهُ قَدْ مَضَى التَّلَاعُنُ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding a man who cursed his wife and she was pregnant. Then he claimed her child after she had given birth, and claimed that it was from him. Heasws said: ‘The child would be returned to him, and he would not be whipped, because the cursing had passed’.[662]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَذَفَ امْرَأَتَهُ وَ هِيَ خَرْسَاءُ قَالَ يُفَرَّقُ بَيْنَهُمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws regarding a man who slandered his wife, and she was mute’. Heasws said: ‘There would be separation between them’.[663]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُلَاعِنِ وَ الْمُلَاعَنَةِ كَيْفَ يَصْنَعَانِ قَالَ يَجْلِسُ الْإِمَامُ مُسْتَدْبِرَ الْقِبْلَةِ فَيُقِيمُهُمَا بَيْنَ يَدَيْهِ مُسْتَقْبِلَا الْقِبْلَةِ بِحِذَائِهِ وَ يَبْدَأُ بِالرَّجُلِ ثُمَّ الْمَرْأَةِ وَ الَّتِي يَجِبُ عَلَيْهَا الرَّجْمُ تُرْجَمُ مِنْ وَرَائِهَا وَ لَا يُرْجَمُ مِنْ وَجْهِهَا لِأَنَّ الضَّرْبَ وَ الرَّجْمَ لَا يُصِيبَانِ الْوَجْهَ يُضْرَبَانِ عَلَى الْجَسَدِ عَلَى الْأَعْضَاءِ كُلِّهَا .

Ali, from his father, from Ibn Abu Nasr, from Jameel, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a cursing man and a cursing woman how should they both be dealt with?’ Heasws said: ‘The Imamasws would sit with hisasws back towards the Qiblah, so heasws would be pausing both of them in front of himasws facing the Qiblah with hisasws shoes (towards them), and heasws would begin with the man, then the woman, and the one woman upon whom the stoning is Obligated, would be stoned from behind her back, and would not be stoned from her face, because the striking, and the stoning cannot be hitting the face, but both can be stoned upon the body, upon all of the parts’.[664]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ كَيْفَ الْمُلَاعَنَةُ قَالَ فَقَالَ يَقْعُدُ الْإِمَامُ وَ يَجْعَلُ ظَهْرَهُ إِلَى الْقِبْلَةِ وَ يَجْعَلُ الرَّجُلَ عَنْ يَمِينِهِ وَ الْمَرْأَةَ عَنْ يَسَارِهِ .

Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan Al-Rezaasws, I said to himasws, ‘May Allahazwj Keep youasws well! How is the cursing?’ So heasws said: ‘The Imamasws would be seated and make hisasws back towards the Qiblah, and heasws would make the man to be upon hisasws right, and the woman to be upon hisasws left (facing the Qiblah)’.[665]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَاعَنَ امْرَأَتَهُ فَحَلَفَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ ثُمَّ نَكَلَ فِي الْخَامِسَةِ قَالَ إِنْ نَكَلَ فِي الْخَامِسَةِ فَهِيَ امْرَأَتُهُ وَ جُلِدَ وَ إِنْ نَكَلَتِ الْمَرْأَةُ عَنْ ذَلِكَ إِذَا كَانَتِ الْيَمِينُ عَلَيْهَا فَعَلَيْهَا مِثْلُ ذَلِكَ

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man who cursed his wife, so he swore on oath by Allahazwj with four testimonies, then abstained regarding the fifth. Heasws said: ‘If he abstained regarding the fifth, so she is his wife, and he would be whipped, and if the woman abstained from that, when there was a swear against her, so upon her is similar to that’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمُلَاعَنَةِ قَائِماً يُلَاعِنُ أَوْ قَاعِداً قَالَ الْمُلَاعَنَةُ وَ مَا أَشْبَهَهَا مِنْ قِيَامٍ

He (the narrator) said, ‘And I asked himasws about the cursing, would he curse standing or sitting?’ Heasws said: ‘The cursing and what resembles it is from standing’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَادَّعَتْ أَنَّهَا حَامِلٌ قَالَ إِنْ أَقَامَتِ الْبَيِّنَةَ عَلَى أَنَّهُ أَرْخَى سِتْراً ثُمَّ أَنْكَرَ الْوَلَدَ لَاعَنَهَا ثُمَّ بَانَتْ مِنْهُ وَ عَلَيْهِ الْمَهْرُ كَمَلًا .

He (the narrator) said, ‘And I asked himasws about a man who divorces his wife before he copulates with her, so she claims that she is pregnant. Heasws said: ‘If she establishes the proof that he loosened the veil then denies the child, he can curse her and she would be irrevocably divorced from him, and upon him is the complete dower’.[666]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَاعَنَ امْرَأَتَهُ وَ هِيَ حُبْلَى قَدِ اسْتَبَانَ حَمْلُهَا فَأَنْكَرَ مَا فِي بَطْنِهَا فَلَمَّا وَضَعَتْ ادَّعَاهُ وَ أَقَرَّ بِهِ وَ زَعَمَ أَنَّهُ مِنْهُ قَالَ فَقَالَ يُرَدُّ إِلَيْهِ وَلَدُهُ وَ يَرِثُهُ وَ لَا يُجْلَدُ لِأَنَّ اللِّعَانَ قَدْ مَضَى .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Al Halby who said,

‘I asked Abu Abdullahasws about a man who curses his wife and she is pregnant, and her pregnancy had been identified. So he denies what is in her belly. So when she gives birth, he claims it, and confesses with it, and claims that it is from him. So heasws said: ‘His child would be returned to him, and it would inherit him, and he would not be whipped because the cursing had passed’.[667]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سُئِلَ عَنْ عَبْدٍ قَذَفَ امْرَأَتَهُ قَالَ يَتَلَاعَنَانِ كَمَا يَتَلَاعَنُ الْحُرَّانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having been asked about a slave having slandered his wife. Heasws said: ‘They would both curse just as the free ones curse’.[668]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَرِي عَلَى امْرَأَتِهِ قَالَ يُجْلَدُ ثُمَّ يُخَلَّى بَيْنَهُمَا وَ لَا يُلَاعِنُهَا حَتَّى يَقُولَ أَشْهَدُ أَنِّي رَأَيْتُكِ تَفْعَلِينَ كَذَا وَ كَذَا .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked himasws about the man who forges (a lie) upon his wife. Heasws said: ‘He would be whipped, then there would be loosening between the two of them, and they would not be cursing each other until he is saying, ‘I saw you doing such and such’.[669]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَكُونُ اللِّعَانُ إِلَّا بِنَفْيِ وَلَدٍ وَ قَالَ إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ لَاعَنَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or the 6th Imamasws) having said: ‘The cursing does not happen except by the denial of a child’. And heasws said: ‘When the man slanders his wife, he would curse her’.[670]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُلَاعِنُ الرَّجُلُ الْمَرْأَةَ الَّتِي يَتَمَتَّعُ بِهَا .

Muhammad, from Ahmad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The man cannot curse the woman which he is temporarily married with’.[671]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَذَفَ امْرَأَتَهُ بِالزِّنَى وَ هِيَ خَرْسَاءُ صَمَّاءُ لَا تَسْمَعُ مَا قَالَ قَالَ إِنْ كَانَ لَهَا بَيِّنَةٌ فَشَهِدُوا عِنْدَ الْإِمَامِ جُلِدَ الْحَدَّ وَ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا تَحِلُّ لَهُ أَبَداً وَ إِنْ لَمْ تَكُنْ بَيِّنَةٌ فَهِيَ حَرَامٌ عَلَيْهِ مَا أَقَامَ مَعَهَا وَ لَا إِثْمَ عَلَيْهَا مِنْهُ .

Muhammad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who slanders his wife with the adultery, and she is mute, deaf, not hearing what he says’ Heasws said: ‘If there was a proof (witnesses) for her, so they can testify in the presence of the Imamasws, he would be whipped the legal penalty (Hadd), and there would be separation between the two of them, then she would not be Permissible for him, forever; and if there does not happen to be proof, so she is Prohibited unto him for whatever he stays with her, and there is no sin upon her from him’.[672]

عَنْهُ عَنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ قَذَفَتْ زَوْجَهَا وَ هُوَ أَصَمُّ قَالَ يُفَرَّقُ بَيْنَهَا وَ بَيْنَهُ وَ لَا تَحِلُّ لَهُ أَبَداً .

From him, from Al Hassan, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding a woman whose husband slandered her, and he was deaf. Heasws said: ‘There would be separation between her and him, and she would not be Permissible for him, ever’.[673]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْخَرْسَاءِ كَيْفَ يُلَاعِنُهَا زَوْجُهَا قَالَ يُفَرَّقُ بَيْنَهُمَا وَ لَا تَحِلُّ لَهُ أَبَداً .

Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abu Jameela, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws regarding the mute woman, how would her husband curse her. Heasws said: ‘There would be separation between the two and she would not be Permissible for him, ever’.[674]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ اللِّعَانُ حَتَّى يَزْعُمَ أَنَّهُ قَدْ عَايَنَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The cursing does not happen until her claims that he has seen it’.[675]

باب طَلَاقِ الْحُرَّةِ تَحْتَ الْمَمْلُوكِ وَ الْمَمْلُوكَةِ تَحْتَ الْحُرِّ

Chapter 74 – Divorce of the free woman under the owned slave, and the slave woman under the free man

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ حُرٍّ تَحْتَهُ أَمَةٌ أَوْ عَبْدٍ تَحْتَهُ حُرَّةٌ كَمْ طَلَاقُهَا وَ كَمْ عِدَّتُهَا فَقَالَ السُّنَّةُ فِي النِّسَاءِ فِي الطَّلَاقِ فَإِنْ كَانَتْ حُرَّةً فَطَلَاقُهَا ثَلَاثٌ وَ عِدَّتُهَا ثَلَاثَةُ أَقْرَاءٍ وَ إِنْ كَانَ حُرٌّ تَحْتَهُ أَمَةٌ فَطَلَاقُهَا تَطْلِيقَتَانِ وَ عِدَّتُهَا قُرْءَانِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a free man under whom is a slave girl, or a slave under whom is a free woman, how would he divorce her, and how much is her waiting period?’ So heasws said: ‘The Sunnah regarding the woman with regards to the divorce, so if she was a free woman, so her divorces would be three, and her waiting period would be three Quroos (Pure periods), and if it was a free man under who is a slave girl, so her divorce would be two divorces, and her waiting period would be two Quroos (pure period)’.[676]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا كَانَتِ الْحُرَّةُ تَحْتَ الْعَبْدِ فَالطَّلَاقُ وَ الْعِدَّةُ بِالنِّسَاءِ يَعْنِي تَطْلِيقَهَا ثَلَاثاً وَ تَعْتَدُّ ثَلَاثَ حِيَضٍ .

Ali, from his father, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When the free woman is under the slave, so the divorce and the waiting period is with the women, meaning he divorces would be three, and she would wait for three menstruations’.[677]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ إِنَّ ابْنَ شُبْرُمَةَ قَالَ الطَّلَاقُ لِلرَّجُلِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الطَّلَاقُ لِلنِّسَاءِ وَ تِبْيَانُ ذَلِكَ أَنَّ الْعَبْدَ يَكُونُ تَحْتَهُ الْحُرَّةُ فَيَكُونُ تَطْلِيقُهَا ثَلَاثاً وَ يَكُونُ الْحُرُّ تَحْتَهُ الْأَمَةُ فَيَكُونُ طَلَاقُهَا تَطْلِيقَتَيْنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘Ibn Shubrama (a judge) said, ‘The divorce is for the men’. So Abu Abdullahasws said: ‘The divorce is for the women, and the proof of that is that the slave happens to have the free woman under him, so it happens that her divorces are three, and there happens to be the free man under whom is the slave girl, so her divorce happens to be two divorces’.[678]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْمَمْلُوكِ لِلْحُرَّةِ ثَلَاثُ تَطْلِيقَاتٍ وَ طَلَاقُ الْحُرِّ لِلْأَمَةِ تَطْلِيقَتَانِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A divorce of the owned slave to the free woman are three divorces, and a divorce of the free man to the slave woman are two divorces’.[679]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحُرِّ إِذَا كَانَ عِنْدَهُ أَمَةٌ تَطْلِيقَتَانِ وَ طَلَاقُ الْحُرَّةِ إِذَا كَانَتْ تَحْتَ الْمَمْلُوكِ ثَلَاثٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirham,

Abu Abdullahasws has said: ‘A divorce of the free man when there was a slave girl in his presence, are two divorces, and a divorce of the free woman when she was under the owned slave, are three’.[680]

باب طَلَاقِ الْعَبْدِ إِذَا تَزَوَّجَ بِإِذْنِ مَوْلَاهُ

Chapter 75 – Divorce of the slave when he married by the permission of his master

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْعَبْدُ وَ امْرَأَتُهُ لِرَجُلٍ وَاحِدٍ فَإِنَّ الْمَوْلَى يَأْخُذُهَا إِذَا شَاءَ وَ إِذَا شَاءَ رَدَّهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘If there was the slave and his wife for one man (master), so is the master takes her when he so desires to, and when he so desires to, he returns her’.

وَ قَالَ لَا يَجُوزُ طَلَاقُ الْعَبْدِ إِذَا كَانَ هُوَ وَ امْرَأَتُهُ لِرَجُلٍ وَاحِدٍ إِلَّا أَنْ يَكُونَ الْعَبْدُ لِرَجُلٍ وَ الْمَرْأَةُ لِرَجُلٍ وَ تَزَوَّجَهَا بِإِذْنِ مَوْلَاهُ وَ إِذْنِ مَوْلَاهَا فَإِنْ طَلَّقَ وَ هُوَ بِهَذِهِ الْمَنْزِلَةِ فَإِنَّ طَلَاقَهُ جَائِزٌ .

And heasws said: ‘The divorce of the slave is not allowed when he and his wife were for one man (master), except if the slave happens to be for a man, and the slave girl for (another) man, and he married her by the permission of his master and the permission of her master. So if he divorces, and he is by this status, so his divorce is allowed’.[681]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ ابْنِ فَضَّالٍ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعَبْدِ هَلْ يَجُوزُ طَلَاقُهُ فَقَالَ إِنْ كَانَتْ أَمَتَكَ فَلَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْ‏ءٍ وَ إِنْ كَانَتْ أَمَةَ قَوْمٍ آخَرِينَ أَوْ حُرَّةً جَازَ طَلَاقُهُ .

Muhammad, from Ahmad, from Ibn Fazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the slave, is his divorce allowed?’ So heasws said: ‘If she was a bondmaid, so no. Allahazwj Mighty and Majestic is Saying [16:75] a slave, the property of another, (who) has no power over anything. If she was a bondmaid of another people, or a free woman, his divorce is allowed’.[682]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَأْذَنُ لِعَبْدِهِ أَنْ يَتَزَوَّجَ الْحُرَّةَ أَوْ أَمَةَ قَوْمٍ الطَّلَاقُ إِلَى السَّيِّدِ أَوْ إِلَى الْعَبْدِ قَالَ الطَّلَاقُ إِلَى الْعَبْدِ .

Muhammad, from Ahmad, from Ibn Mahboub, from Jameel Bin Salih, from Abu Baseer who said,

‘I asked Abu Ja’farasws about the man who permits his slave that he marries the free woman, or a slave girl, would the divorced be fixed to the master or to the slave?’ Heasws said: ‘The divorce is up to the slave’.[683]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ غُلَامُهُ جَارِيَةً حُرَّةً فَقَالَ الطَّلَاقُ بِيَدِ الْغُلَامِ فَإِنْ تَزَوَّجَهَا بِغَيْرِ إِذْنِ مَوْلَاهُ فَالطَّلَاقُ بِيَدِ الْمَوْلَى .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who married his slave to a slave girl of a free woman. So heasws said: ‘The divorce is by the hand of the slave. So if he married her without the permission of his master, so the divorce is in the hand of the master’.[684]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ غُلَامُهُ جَارِيَةً حُرَّةً فَقَالَ الطَّلَاقُ بِيَدِ الْغُلَامِ

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Abu Hamza, from Ali Bin Yaqteen,

(It has been narrated) from Al-Abd Al-Salihasws (7th Imamasws), said, ‘I asked himasws about a man who married his slave to a slave girls of a free man. So heasws said: ‘The divorce is in the hand of the slave’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ زَوَّجَ أَمَتَهُ رَجُلًا حُرّاً فَقَالَ الطَّلَاقُ بِيَدِ الْحُرِّ

He (the narrator) said, ‘And I asked himasws about a man who married his slave girl to a free man. So heasws said: ‘The divorce is in the hand of the free man’.

وَ سَأَلْتُهُ عَنْ رَجُلٍ زَوَّجَ غُلَامَهُ جَارِيَتَهُ فَقَالَ الطَّلَاقُ بِيَدِ الْمَوْلَى

And I asked himasws about a man who married his slave to his slave girl. So heasws said: ‘The divorce is in the hand of the master’.

وَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى جَارِيَةً وَ لَهَا زَوْجٌ عَبْدٌ فَقَالَ بَيْعُهَا طَلَاقُهَا .

And I asked himasws about a man who bought a slave girl and for her was a slave husband. So heasws said: ‘Sell her and divorce her’.[685]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُزَوِّجُ أَمَتَهُ مِنْ رَجُلٍ حُرٍّ ثُمَّ يُرِيدُ أَنْ يَنْزِعَهَا مِنْهُ وَ يَأْخُذَ مِنْهُ نِصْفَ الصَّدَاقِ فَقَالَ إِنْ كَانَ الَّذِي زَوَّجَهَا مِنْهُ يُبْصِرُ مَا أَنْتُمْ عَلَيْهِ وَ يَدِينُ بِهِ فَلَهُ أَنْ يَنْزِعَهَا مِنْهُ وَ يَأْخُذَ مِنْهُ نِصْفَ الصَّدَاقِ لِأَنَّهُ قَدْ تَقَدَّمَ مِنْ ذَلِكَ عَلَى مَعْرِفَةِ أَنَّ ذَلِكَ لِلْمَوْلَى وَ إِنْ كَانَ الزَّوْجُ لَا يَعْرِفُ هَذَا وَ هُوَ مِنْ جُمْهُورِ النَّاسِ يُعَامِلُهُ الْمَوْلَى عَلَى مَا يُعَامَلُ بِهِ مِثْلُهُ فَقَدْ تَقَدَّمَ عَلَى مَعْرِفَةِ ذَلِكَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘The man married his slave girl to a free man, then he wanted to remove her from him, and take from him half the dower’. So heasws said: ‘If the one who married her to him were to see what you all are upon and makes a religion by it, so for him is then he removes her from him, and takes from him half the dower, because he has proceeded from that upon the understanding that, that is the for master (to do), and if the husband does not understand this, and he is from the masses of the people, the master would deal with him upon what he deals with one similar to him, so he has preceded upon the understanding of that from him’.[686]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَنْكَحَ أَمَتَهُ حُرّاً أَوْ عَبْدَ قَوْمٍ آخَرِينَ فَقَالَ لَيْسَ لَهُ أَنْ يَنْزِعَهَا فَإِنْ بَاعَهَا فَشَاءَ الَّذِي اشْتَرَاهَا أَنْ يَنْزِعَهَا مِنْ زَوْجِهَا فَعَلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who married his slave girl to a free man, or a slave of another people. So heasws said: ‘It is not for him that he can remove her. So if he were to sell her, so the one who buys wished to remove her from her husband, he can do it’.[687]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ لِلرَّجُلِ أَمَةٌ فَزَوَّجَهَا مَمْلُوكَهُ فَرَّقَ بَيْنَهُمَا إِذَا شَاءَ وَ جَمَعَ بَيْنَهُمَا إِذَا شَاءَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hafs Bin al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘If there was a slave girl for a man, so he gets her married to an owned slave of him, so he can separate between them when he so desires to, and gathers between them when he so desires to’.[688]

باب طَلَاقِ الْأَمَةِ وَ عِدَّتِهَا فِي الطَّلَاقِ

Chapter 76 – Divorce of the slave girl, and her waiting period regarding the divorce

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ طَلَاقُ الْعَبْدِ لِلْأَمَةِ تَطْلِيقَتَانِ وَ أَجَلُهَا حَيْضَتَانِ إِنْ كَانَتْ تَحِيضُ وَ إِنْ كَانَتْ لَا تَحِيضُ فَأَجَلُهَا شَهْرٌ وَ نِصْفٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying, ‘Divorce of the slave to the slave girls are two divorces, and her term is of two menstruation if she was menstruation. If she was not menstruating, so her term is a month and a half’.[689]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْأَمَةِ فَقَالَ تَطْلِيقَتَانِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a divorce of the slave girl, so heasws said: ‘Two divorces’.[690]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عُمَرُ عَلَى الْمِنْبَرِ مَا تَقُولُونَ يَا أَصْحَابَ مُحَمَّدٍ فِي تَطْلِيقِ الْأَمَةِ فَلَمْ يُجِبْهُ أَحَدٌ فَقَالَ مَا تَقُولُ يَا صَاحِبَ الْبُرْدِ الْمَعَافِرِيِّ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَأَشَارَ بِيَدِهِ تَطْلِيقَتَانِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abu Asama,

(It has been narrated) from Abu Abdullahasws having said: ‘Umar said upon the Pulpit, ‘What are you saying, O companions of Muhammadsaww, regarding a divorce of the slave girl’. So no one answered him. So he said, ‘What are youasws saying, O owner of Al Ma’afarayy cloak?’ – meaning Amir Al-Momineenasws. So heasws gestured by hisasws hand, two divorces’.[691]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عِدَّةُ الْأَمَةِ حَيْضَتَانِ وَ قَالَ إِذَا لَمْ تَكُنْ تَحِيضُ فَنِصْفُ عِدَّةِ الْحُرَّةِ .

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘A waiting period of the slave girls is of two menstruations’. And heasws said: ‘When she does not happen to be menstruating, so half a waiting period of the free woman’.[692]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي أَمَةٍ طَلَّقَهَا زَوْجُهَا تَطْلِيقَتَيْنِ ثُمَّ وَقَعَ عَلَيْهَا فَجَلَدَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws judged regarding a slave girl whose husband had divorced her with two divorces, then had copulated with her, so heasws had him whipped’.[693]

باب عِدَّةِ الْأَمَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا

Chapter 77 – Waiting period of the slave girl widowed from her husband

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْأَمَةَ وَ الْحُرَّةَ كِلْتَيْهِمَا إِذَا مَاتَ عَنْهُمَا زَوْجُهُمَا سَوَاءٌ فِي الْعِدَّةِ إِلَّا أَنَّ الْحُرَّةَ تُحِدُّ وَ الْأَمَةَ لَا تُحِدُّ .

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Ibn Ra’ib, and Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said that: ‘The slave girl, and the free woman, both of them, when their husbands die from them, are both equal regarding the waiting period, except that the free woman would limit herself (for mourning), and the slave girl would not limit herself (for mourning)’.[694]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْأَمَةِ إِذَا طُلِّقَتْ مَا عِدَّتُهَا قَالَ حَيْضَتَانِ أَوْ شَهْرَانِ حَتَّى تَحِيضَ قُلْتُ فَإِنْ تُوُفِّيَ عَنْهَا زَوْجُهَا فَقَالَ إِنَّ عَلِيّاً ( عليه السلام ) قَالَ فِي أُمَّهَاتِ الْأَوْلَادِ لَا يَتَزَوَّجْنَ حَتَّى يَعْتَدِدْنَ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ هُنَّ إِمَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Noman, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the slave girl when she is divorced, what is her waiting period?’ Heasws said: ‘Two menstruations, or two months, until she menstruates’. I said, ‘Supposing her husband dies from her?’ So heasws said: ‘Aliasws said regarding the mothers of the children: ‘They should not get married until they observe the waiting period of four months and ten (days), and they are slaves’.[695]

باب عِدَّةِ أُمَّهَاتِ الْأَوْلَادِ وَ الرَّجُلِ يُعْتِقُ إِحْدَاهُنَّ أَوْ يَمُوتُ عَنْهَا

Chapter 78 – Waiting period of the mothers of the children, and the man who emancipates one of them, or he dies from her

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الْأَمَةِ إِذَا غَشِيَهَا سَيِّدُهَا ثُمَّ أَعْتَقَهَا فَإِنَّ عِدَّتَهَا ثَلَاثُ حِيَضٍ فَإِنْ مَاتَ عَنْهَا فَأَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the slave girls when her master overwhelms (copulates with) her, then frees her, so her waiting period is of three menstruations. So if he were to die from her, so it would be four months and ten (days)’.[696]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْأَمَةِ يَمُوتُ سَيِّدُهَا قَالَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا قُلْتُ فَإِنَّ رَجُلًا تَزَوَّجَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَارِقُهَا ثُمَّ يَتَزَوَّجُهَا نِكَاحاً جَدِيداً بَعْدَ انْقِضَاءِ عِدَّتِهَا قُلْتُ فَأَيْنَ مَا بَلَغَنَا عَنْ أَبِيكَ فِي الرَّجُلِ إِذَا تَزَوَّجَ الْمَرْأَةَ فِي عِدَّتِهَا لَمْ تَحِلَّ لَهُ أَبَداً قَالَ هَذَا جَاهِلٌ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahimasws about the slave girl, her master died. Heasws said: ‘She would observe the waiting period of the one widowed from her husband’. I said, ‘Supposing if a man were to marry her before she fulfils her waiting period?’ Heasws said: ‘They would both be separated, then he would have to marry her with a new marriage after the fulfillment of her waiting period’. I said, ‘So where would it be, what has reached us from yourasws fatherasws regarding the man when he marries the woman during her waiting period, she would not be Permissible for him, forever?’ Heasws said: ‘This is an ignorant (one who reported it)’.[697]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ تَكُونُ تَحْتَهُ السُّرِّيَّةُ فَيُعْتِقُهَا فَقَالَ لَا يَصْلُحُ لَهَا أَنْ تَنْكِحَ حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ وَ إِنْ تُوُفِّيَ عَنْهَا مَوْلَاهَا فَعِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The man happens to have a concubine under him, so he frees her’. So he said, ‘It is not correct for her that she married until she fulfills her waiting period of three months, and if her master has died from her, so her waiting period is four months and ten (days)’.[698]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ كَانَتْ لَهُ أَمَةٌ فَوَطِئَهَا ثُمَّ أَعْتَقَهَا وَ قَدْ حَاضَتْ عِنْدَهُ حَيْضَةً بَعْدَ مَا وَطِئَهَا قَالَ تَعْتَدُّ بِحَيْضَتَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said regarding a man who had a slave girl for him, so he copulated with her, then freed her, and she had menstruated when with him, a menstruation after him having copulated with her. Heasws said: ‘She would observe a waiting period of two menstruations’.[699]

وَ بِإِسْنَادِهِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُعْتِقُ سُرِّيَّتَهُ أَ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا بِغَيْرِ عِدَّةٍ قَالَ نَعَمْ قُلْتُ فَغَيْرُهُ قَالَ لَا حَتَّى تَعْتَدَّ ثَلَاثَةَ أَشْهُرٍ

And by his chain, from Al Halby who said,

‘I asked Abu Abdullahasws about the man who emancipated his concubine, is it correct for him that he marries her without a waiting period?’ Heasws said:’ Yes’. I said, ‘So others?’ Heasws said: ‘No, until she observes the waiting period of three months’.

قَالَ وَ سُئِلَ عَنْ رَجُلٍ وَقَعَ عَلَى أَمَتِهِ أَ يَصْلُحُ لَهُ أَنْ يُزَوِّجَهَا قَبْلَ أَنْ تَعْتَدَّ قَالَ لَا قُلْتُ كَمْ عِدَّتُهَا قَالَ حَيْضَةٌ أَوْ ثِنْتَانِ .

He (the narrator) said, ‘And I asked himasws about a man who fell upon (copulated with) his slave girl, is it correct for him that he marries her before he observes the waiting period?’ Heasws said: ‘No’. I said, ‘How much is her waiting period?’ Heasws said: ‘One menstruation or two’.[700]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ فِي رَجُلٍ أَعْتَقَ أُمَّ وَلَدِهِ ثُمَّ تُوُفِّيَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ إِنْ كَانَتْ حُبْلَى اعْتَدَّتْ بِأَبْعَدِ الْأَجَلَيْنِ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of his companions,

‘Heasws said regarding a man who emancipated a mother of his children, then died from her before she had fulfilled her waiting period. Heasws said: ‘She would observe the waiting period of four months and ten (days), and if she was pregnant, she would wait with the further of the two terms’.[701]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ وَلِيدَتَهُ عِنْدَ الْمَوْتِ فَقَالَ عِدَّتُهَا عِدَّةُ الْحُرَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who emancipated a mother of his child during the death. So heasws said: ‘Her waiting period is a waiting period of the free woman, the woman widowed from her husband, four months and ten (days)’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ وَلِيدَتَهُ وَ هُوَ حَيٌّ وَ قَدْ كَانَ يَطَؤُهَا فَقَالَ عِدَّتُهَا عِدَّةُ الْحُرَّةِ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ .

He (the narrator) said, ‘And I asked himasws about a man who emancipated a mother of his child and he was alive, and he had copulated with her beforehand. So heasws said: ‘Her waiting period is a waiting period of the free woman, the divorced woman, of three Quroos (pure periods)’.[702]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُدَبَّرَةِ إِذَا مَاتَ مَوْلَاهَا أَنَّ عِدَّتَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ مِنْ يَوْمِ يَمُوتُ سَيِّدُهَا إِذَا كَانَ سَيِّدُهَا يَطَؤُهَا

Muhammad, from Ahmad, from Ibn Mahboub, from Dawood Al Raqy,

(It has been narrated) from Abu Abdullahasws regarding the Al-Mudabbira (promised freedom upon the death of her master), when her master dies, that her waiting period is of four months and ten (days) from the day of the death of her master, if her master had copulated with her’.

قِيلَ لَهُ فَالرَّجُلُ يُعْتِقُ مَمْلُوكَتَهُ قَبْلَ مَوْتِهِ بِسَاعَةٍ أَوْ بِيَوْمٍ ثُمَّ يَمُوتُ قَالَ فَقَالَ هَذِهِ تَعْتَدُّ بِثَلَاثِ حِيَضٍ أَوْ ثَلَاثَةِ قُرُوءٍ مِنْ يَوْمَ أَعْتَقَهَا سَيِّدُهَا .

It was said to himasws, ‘Supposing the man who emancipates his owned slave girl before his death, by an hour, or by a day, then he dies’. So heasws said: ‘This one would observer the waiting period of three menstruations, or three Quroos (pure periods), from the day her master emancipated her’.[703]

ابْنُ مَحْبُوبٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ تَكُونُ عِنْدَهُ السُّرِّيَّةُ لَهُ وَ قَدْ وَلَدَتْ مِنْهُ وَ قَدْ مَاتَ وَلَدُهَا ثُمَّ يُعْتِقُهَا قَالَ لَا يَحِلُّ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ .

Ibn Mahboub, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The man happens to have a concubine of his with him, and she had given birth from him, and her child had died. Then he emancipated her’. Heasws said: ‘It is not Permissible for her that he marries until she fulfills her waiting period of three months’.[704]

ابْنُ مَحْبُوبٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ أُمُّ وَلَدٍ فَزَوَّجَهَا مِنْ رَجُلٍ فَأَوْلَدَهَا غُلَاماً ثُمَّ إِنَّ الرَّجُلَ مَاتَ فَرَجَعَتْ إِلَى سَيِّدِهَا أَ لَهُ أَنْ يَطَأَهَا قَالَ تَعْتَدُّ مِنَ الزَّوْجِ أَرْبَعَةَ أَشْهُرٍ وَ عَشَرَةَ أَيَّامٍ ثُمَّ يَطَؤُهَا بِالْمِلْكِ بِغَيْرِ نِكَاحٍ .

Ibn Mahboub, from Wahab Bin Abd Rabbihi,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who had a mother of his child for him, so he married her to a man, so she gave birth to a boy. Then the man died. So she returned to her master. Is it for him that he copulates with her?’ Heasws said: ‘She would observe the waiting period from the husband, of four months and ten days, then he can copulate with her by the ownership, without a marriage’.[705]

باب الرَّجُلِ تَكُونُ عِنْدَهُ الْأَمَةُ فَيُطَلِّقُهَا ثُمَّ يَشْتَرِيهَا

Chapter 79 – The man happens to have a slave girl with him, so he divorces her, then he buys her

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ كَانَتْ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا عَلَى السُّنَّةِ ثُمَّ بَانَتْ مِنْهُ ثُمَّ اشْتَرَاهَا بَعْدَ ذَلِكَ قَبْلَ أَنْ تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ قَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي هَذَا أَحَلَّتْهَا آيَةٌ وَ حَرَّمَتْهَا آيَةٌ أُخْرَى وَ أَنَا نَاهٍ عَنْهَا نَفْسِي وَ وُلْدِي .

Ali Bin Ibrahim, from his father, from one of his companions, from Ibn Abu Najran, and Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said regarding a man under who used to be a slave girl. So he divorced her upon the Sunnah, then she was irrevocably divorced from him. They he bought her after that before she married another husband. Heasws said: ‘Amir Al-Momineenasws had judged regarding this (as there is) A Verse Permits her and another Verse Prohibits her, and Iasws would prohibit from her myselfasws and myasws sonsasws’.[706]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ حُرٍّ كَانَتْ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا طَلَاقاً بَائِناً ثُمَّ اشْتَرَاهَا هَلْ يَحِلُّ لَهُ أَنْ يَطَأَهَا قَالَ لَا .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a free man who had a slave girl under him. So he divorced her with an irrevocable divorce, then bought her. Is it Permissible for him that he copulates with her?’ Heasws said: ‘No’.[707]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً مَمْلُوكَةً ثُمَّ طَلَّقَهَا ثُمَّ اشْتَرَاهَا بَعْدُ هَلْ تَحِلُّ لَهُ قَالَ لَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ .

A number of our companions, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who married an owned woman, then divorced her, then bought her afterwards. Is she Permissible for him?’ Heasws said: ‘No, until she marries another husband’.[708]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا تَطْلِيقَتَيْنِ ثُمَّ اشْتَرَاهَا بَعْدُ قَالَ لَا يَصْلُحُ لَهُ أَنْ يَنْكِحَهَا حَتَّى تَتَزَوَّجَ زَوْجاً غَيْرَهُ وَ حَتَّى يَدْخُلَ بِهَا فِي مِثْلِ مَا خَرَجَتْ مِنْهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Bureyd Al Ajaly,

(It has been narrated) from Abu Abdullahasws having said regarding a man under whom is a slave girl. So he divorces her with two divorces, then buys her afterwards. Heasws said: ‘It is not correct for him that he marries her until she marries another husband, and until he copulates with her similar to what she went out from him’.[709]

باب الْمُرْتَدِّ

Chapter 80 – The Apostate

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ مُسْلِمٍ بَيْنَ مُسْلِمَيْنِ ارْتَدَّ عَنِ الْإِسْلَامِ وَ جَحَدَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نُبُوَّتَهُ وَ كَذَّبَهُ فَإِنَّ دَمَهُ مُبَاحٌ لِمَنْ سَمِعَ ذَلِكَ مِنْهُ وَ امْرَأَتَهُ بَائِنَةٌ مِنْهُ يَوْمَ ارْتَدَّ وَ يُقْسَمُ مَالُهُ عَلَى وَرَثَتِهِ وَ تَعْتَدُّ امْرَأَتُهُ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ عَلَى الْإِمَامِ أَنْ يَقْتُلَهُ إِنْ أَتَوْهُ بِهِ وَ لَا يَسْتَتِيبَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Hisham Bin Salim, from Ammar Al Sabatany who said,

‘I heard Abu Abdullahasws saying, ‘Every Muslim between two Muslims is an atheist, from Al-Islam, and denies Rsool-Allahsaww of hissaww Prophet-hood, and belies himsaww. Thus, his blood is allowed (to be spilled) for the one who hears than from him, and his wife is irrevocably divorced from him from the day he reneges, and his wealth would be distributed upon his inheritors, and his wife would observe the waiting period, a waiting period of the woman widowed from her husband, and it is upon the Imamasws that heasws kills him if they come to himasws with him, and heasws would not give him time to repent’.[710]

وَ عَنْهُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُرْتَدِّ فَقَالَ مَنْ رَغِبَ عَنِ الْإِسْلَامِ وَ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) بَعْدَ إِسْلَامِهِ فَلَا تَوْبَةَ لَهُ وَ قَدْ وَجَبَ قَتْلُهُ وَ بَانَتْ مِنْهُ امْرَأَتُهُ وَ يُقْسَمُ مَا تَرَكَ عَلَى وُلْدِهِ.

And from him, from Al A’ala, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the apostate. So heasws said: ‘The one who wishes to be away from Al-Islam, and disbelieve with what was Revealed unto Muhammadsaww after his Islam. So there is no repentance for him, and his being killed is Obligated, and his wife is irrevocably divorced from him, and whatever he leaves would be distributed upon his children’.[711]

باب طَلَاقِ أَهْلِ الذِّمَّةِ وَ عِدَّتِهِمْ فِي الطَّلَاقِ وَ الْمَوْتِ إِذَا أَسْلَمَتِ الْمَرْأَةُ

Chapter 81 – Divorce of the Ahl Al-Zimma women, and their waiting periods regarding the divorce, and the death, when the woman becomes a Muslim

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ نَصْرَانِيَّةٍ كَانَتْ تَحْتَ نَصْرَانِيٍّ فَطَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ مِثْلُ عِدَّةِ الْمُسْلِمَةِ فَقَالَ لَا لِأَنَّ أَهْلَ الْكِتَابِ مَمَالِيكُ لِلْإِمَامِ أَ لَا تَرَى أَنَّهُمْ يُؤَدُّونَهُمُ الْجِزْيَةَ كَمَا يُؤَدِّي الْعَبْدُ الضَّرِيبَةَ إِلَى مَوْلَاهُ قَالَ وَ مَنْ أَسْلَمَ مِنْهُمْ فَهُوَ حُرٌّ تُطْرَحُ عَنْهُ الْجِزْيَةُ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Ra’ib, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a Christian woman who was under (married to) a Christian. So he divorced her. Is there a waiting period upon her similar to what is upon the Muslim woman?’ So heasws said: ‘No, because the People of the Book are in the domain of the Imamasws. Do you not see that they are paying the taxation to himasws just as the slave pays whatever he earns to his master?’ Heasws said: ‘And the one who becomes a Muslim from them, so he is free. The taxation would be dropped from him.

قُلْتُ فَمَا عِدَّتُهَا إِنْ أَرَادَ الْمُسْلِمُ أَنْ يَتَزَوَّجَهَا قَالَ عِدَّتُهَا عِدَّةُ الْأَمَةِ حَيْضَتَانِ أَوْ خَمْسَةٌ وَ أَرْبَعُونَ يَوْماً قَبْلَ أَنْ تُسْلِمَ قَالَ قُلْتُ لَهُ فَإِنْ أَسْلَمَتْ بَعْدَ مَا طَلَّقَهَا فَقَالَ إِذَا أَسْلَمَتْ بَعْدَ مَا طَلَّقَهَا فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْلِمَةِ قُلْتُ فَإِنْ مَاتَ عَنْهَا وَ هِيَ نَصْرَانِيَّةٌ وَ هُوَ نَصْرَانِيٌّ فَأَرَادَ رَجُلٌ مِنَ الْمُسْلِمِينَ أَنْ يَتَزَوَّجَهَا قَالَ لَا يَتَزَوَّجُهَا الْمُسْلِمُ حَتَّى تَعْتَدَّ مِنَ النَّصْرَانِيِّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُسْلِمَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا

I said, ‘So what is her waiting period if the Muslim man intends to marry her?’ Heasws said: ‘Her waiting period is a waiting period of the slave woman, two menstruations, or forty-five days, before she became a Muslim’. I said to himasws, ‘Supposing she becomes a Muslim after her divorce?’ Heasws said: ‘If she becomes a Muslim after her divorce, so her waiting period is a waiting period of the Muslim woman’. I said, ‘Supposing he dies from her, and she is a Christian and he is a Christian, so a man from the Muslims intends to marry her?’ Heasws said: ‘The Muslim man cannot marry her until she observes the waiting period from the Christian, of four months and ten (days), being a waiting period of the Muslim woman widowed from her husband’.

قُلْتُ لَهُ كَيْفَ جُعِلَتْ عِدَّتُهَا إِذَا طُلِّقَتْ عِدَّةَ الْأَمَةِ وَ جُعِلَتْ عِدَّتُهَا إِذَا مَاتَ عَنْهَا زَوْجُهَا عِدَّةَ الْحُرَّةِ الْمُسْلِمَةِ وَ أَنْتَ تَذْكُرُ أَنَّهُمْ مَمَالِيكُ الْإِمَامِ فَقَالَ لَيْسَ عِدَّتُهَا فِي الطَّلَاقِ مِثْلَ عِدَّتِهَا إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا ثُمَّ قَالَ إِنَّ الْأَمَةَ وَ الْحُرَّةَ كِلْتَيْهِمَا إِذَا مَاتَ عَنْهُمَا زَوْجُهُمَا سَوَاءٌ فِي الْعِدَّةِ إِلَّا أَنَّ الْحُرَّةَ تُحِدُّ وَ الْأَمَةَ لَا تُحِدُّ .

I said to himasws, ‘How did it become, when she is divorced her waiting period is that of the slave girl, and her waiting period became, when her husband dies from her, a waiting period of the free Muslim woman, and youasws mentioned that they are in the domain of the Imamasws?’ So heasws said: ‘Her waiting period regarding the divorce is not like her waiting period when he husband dies from her’. Then heasws said: ‘The slave girls, and the free women, both of them are equal, when their husbands die from them, with regards to the waiting period, except that the free woman would limit herself (in mourning), and the slave girl would not limit herself (in mourning)’.[712]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ قَالَ عِدَّةُ الْعِلْجَةِ إِذَا أَسْلَمَتْ عِدَّةُ الْمُطَلَّقَةِ إِذَا أَرَادَتْ أَنْ تَتَزَوَّجَ غَيْرَهُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,

‘Heasws said: ‘A waiting period of the الْعِلْجَةِ when she becomes a Muslim, is a waiting period of the divorced woman, when she intends to marry someone else’.[713]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ نَصْرَانِيَّةٍ مَاتَ عَنْهَا زَوْجُهَا وَ هُوَ نَصْرَانِيٌّ مَا عِدَّتُهَا قَالَ عِدَّةُ الْحُرَّةِ الْمُسْلِمَةِ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yaqoub Al Sarraj who said,

‘I asked Abu Abdullahasws about a Christian woman whose husband died from her, and he was a Christian, what is her waiting period?’ Heasws said: ‘A waiting period of the free Muslim woman, four months and ten (days)’.[714]

وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي أُمِّ وَلَدٍ لِنَصْرَانِيٍّ أَسْلَمَتْ أَ يَتَزَوَّجُهَا الْمُسْلِمُ قَالَ نَعَمْ وَ عِدَّتُهَا مِنَ النَّصْرَانِيِّ إِذَا أَسْلَمَتْ عِدَّةُ الْحُرَّةِ الْمُطَلَّقَةِ ثَلَاثَةُ أَشْهُرٍ أَوْ ثَلَاثَةُ قُرُوءٍ فَإِذَا انْقَضَتْ عِدَّتُهَا فَلْيَتَزَوَّجْهَا إِنْ شَاءَتْ .

And by his chain, from Ibn Mahboub, from Ali Bin Raib, from Humran,

(It has been narrated) from Abu Ja’farasws regarding a mother of a child of a Christian man, became a Muslim, can the Muslim man marry her?’ Heasws said: ‘Yes, and her waiting period from the Christian man when she became a Muslim, is a waiting period of the free divorced woman, being of three months, or three Quroos (pure periods). So when she fulfils her waiting period, so let him marry her, if he so desires to’.[715]

تَمَّ كِتَابُ الطَّلَاقِ مِنَ الْكَافِي تَصْنِيفِ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ تَغَمَّدَهُ اللَّهُ تَعَالَى بِرَحْمَتِهِ الْوَاسِعَةِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ الصَّلَاةُ وَ السَّلَامُ عَلَى خَيْرِ خَلْقِهِ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ تَسْلِيماً كَثِيراً دَائِماً وَ يَتْلُوهُ إِنْ شَاءَ اللَّهُ كِتَابُ الْعِتْقِ وَ التَّدْبِيرِ وَ الْكِتَابَةِ .

The Book of Divorce from Al Kafi is completed, compiled by Muhammad Bin Yaqoub Al Kulayni, may Allahazwj the High Cover him with Hisazwj Extensive Mercy, and the Praise is for Allahazwj Lord of the Worlds; and the Prayers and the Blessing be upon the best of Hisazwj creatures, Muhammadsaww and hissaww Purified Progenyasws, and abundant greetings forevermore; and it would be followed by, Allahazwj Willing, the Book of the Emancipation, and the Arrangement, and the Contract.

كتاب الْعِتْقِ وَ التَّدْبِيرِ وَ الْكِتَابَةِ

THE BOOK OF EMANCIPATION (LIBERATION), AND THE ARRANGEMENT, AND THE CONTRACT (OF SLAVES)

باب مَا لَا يَجُوزُ مِلْكُهُ مِنَ الْقَرَابَاتِ

Chapter 1 – What is not allowed to own from the relatives

أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ الْأَوَّلِ ( عليه السلام ) قَالَ إِذَا مَلَكَ الرَّجُلُ وَالِدَيْهِ أَوْ أُخْتَهُ أَوْ خَالَتَهُ أَوْ عَمَّتَهُ عَتَقُوا عَلَيْهِ وَ يَمْلِكُ ابْنَ أَخِيهِ وَ عَمَّهُ وَ يَمْلِكُ أَخَاهُ وَ عَمَّهُ وَ خَالَهُ مِنَ الرَّضَاعَةِ .

Abu Ja’far Muhammad Bin Yaqoub Al Kulayni said, ‘It was narrated to us by Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Safwan Bin Yahya, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws the 1st having said: ‘When the man owns his parents, or his sister, or his maternal aunt, or his paternal aunt, they would be emancipated (liberated) upon him, and he would (be able to) own a son of his brother, and his uncle, and he would own his brother, and his paternal uncle, and his maternal uncle, from the breast-feeding (relationship)’.[716]

وَ بِإِسْنَادِهِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَمْلِكُ الرَّجُلُ وَالِدَهُ وَ لَا وَالِدَتَهُ وَ لَا عَمَّتَهُ وَ لَا خَالَتَهُ وَ يَمْلِكُ أَخَاهُ وَ غَيْرَهُ مِنْ ذَوِي قَرَابَتِهِ مِنَ الرِّجَالِ .

And by his chain, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The man can neither own his father, nor his mother, nor his paternal aunt, nor his maternal aunt; but he can own his brother, and others from ones with relationships from the men’.[717]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ أَسَدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الْمَرْأَةِ مَا تَمْلِكُ مِنْ قَرَابَتِهَا قَالَ كُلَّ أَحَدٍ إِلَّا خَمْسَةً أَبَاهَا وَ أُمَّهَا وَ ابْنَهَا وَ ابْنَتَهَا وَ زَوْجَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Asad Bin Abu Al Aa’la, from Abu Hamza who said,

‘I asked Abu Abdullahasws about the woman, what she can own from her relatives?’ Heasws said: ‘Everyone except for five – her father, and her mother, and her son, and her daughter, and her husband’.[718]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَلَكَ الرَّجُلُ وَالِدَيْهِ أَوْ أُخْتَهُ أَوْ عَمَّتَهُ أَوْ خَالَتَهُ عَتَقُوا وَ يَمْلِكُ ابْنَ أَخِيهِ وَ عَمَّهُ وَ خَالَهُ وَ يَمْلِكُ أَخَاهُ وَ عَمَّهُ وَ خَالَهُ مِنَ الرَّضَاعَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man owns his parents, or his sister, or his paternal aunt, or his maternal aunt, they would be emancipated (liberated), and he can own a son of his brother, and his paternal uncle, and his maternal uncle, and he can own his brother, and his paternal uncle, and his maternal uncle from the breast-feeding (relationship)’.[719]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي امْرَأَةٍ أَرْضَعَتِ ابْنَ جَارِيَتِهَا قَالَ تُعْتِقُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, and Ibn Sinan,

(It has been narrated) from Abu Abdullahasws having said regarding a woman who breast-fed a son of her slave girl. Heasws said: ‘She would emancipate (liberate) him’.[720]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَّخِذُ أَبَاهُ أَوْ أُمَّهُ أَوْ أَخَاهُ أَوْ أُخْتَهُ عَبِيداً فَقَالَ أَمَّا الْأُخْتُ فَقَدْ عَتَقَتْ حِينَ يَمْلِكُهَا وَ أَمَّا الْأَخُ فَيَسْتَرِقُّهُ وَ أَمَّا الْأَبَوَانِ فَقَدْ عَتَقَا حِينَ يَمْلِكُهُمَا

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the man who takes his father, or his mother, or his brother, or his sister as slaves. So heasws said: ‘As for the sister, so she was emancipated (liberated) the moment he owned her, and as for the brother, so he would enslave him, and as for the two parents, so they have both been emancipated the moment he owned them both’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تُرْضِعُ عَبْدَهَا أَ تَتَّخِذُهُ عَبْداً قَالَ تُعْتِقُهُ وَ هِيَ كَارِهَةٌ .

He (the narrator) said, ‘And I asked himasws about the woman who breast-fed her slave, can she take him as a slave?’ Heasws said: ‘She would emancipate him, and it is an abhorrence (breast-feeding her slave)’.[721]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَمْلِكُ الرَّجُلُ مِنْ ذَوِي قَرَابَتِهِ قَالَ لَا يَمْلِكُ وَالِدَهُ وَ لَا وَالِدَتَهُ وَ لَا أُخْتَهُ وَ لَا ابْنَةَ أَخِيهِ وَ لَا ابْنَةَ أُخْتِهِ وَ لَا عَمَّتَهُ وَ لَا خَالَتَهُ وَ يَمْلِكُ مَا سِوَى ذَلِكَ مِنَ الرِّجَالِ مِنْ ذَوِي قَرَابَتِهِ وَ لَا يَمْلِكُ أُمَّهُ مِنَ الرَّضَاعَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ali Bin Al Hakam, from Muawiya Bin Wahab, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about what the man can own from his relatives. Heasws said: ‘He cannot own his father, nor his mother, nor his sister, nor a daughter of his brother, nor a daughter of his sister, nor his paternal aunt, nor his maternal aunt; and he can own what is besides that from the men from his relatives, and he cannot own his mother from the breast-feeding (relationship)’.[722]

باب أَنَّهُ لَا يَكُونُ عِتْقٌ إِلَّا مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ عَزَّ وَ جَلَّ

Chapter 2 – An emancipation does not happen except what is intended by it is the Face of Allahazwj Mighty and Majestic

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ وَ ابْنِ أُذَيْنَةَ وَ ابْنِ بُكَيْرٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا عِتْقَ إِلَّا مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Hammad, and Ibn Azina, and Ibn Bukeyr, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘There is not emancipation unless what is intended by it is the Face of Allahazwj Mighty and Majestic’.[723]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا عِتْقَ إِلَّا مَا طُلِبَ بِهِ وَجْهُ اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no emancipation unless what is sought by it is the Face of Allahazwj Mighty and Majestic’.[724]

باب أَنَّهُ لَا عِتْقَ إِلَّا بَعْدَ مِلْكٍ

Chapter 3 – It is not an emancipation except after the ownership

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا طَلَاقَ قَبْلَ نِكَاحٍ وَ لَا عِتْقَ قَبْلَ مِلْكٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Hazam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is no divorce before the marriage, and there is no emancipation before the ownership’.[725]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا عِتْقَ إِلَّا بَعْدَ مِلْكٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Abu Sayyar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is no emancipation except after ownership’.[726]

باب الشَّرْطِ فِي الْعِتْقِ

Chapter 4 – The stipulation (prerequisite) in the emancipation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ أَوْ قَالَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْصَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ إِنَّ أَبَا نَيْزَرَ وَ رَبَاحاً وَ جُبَيْراً عَتَقُوا عَلَى أَنْ يَعْمَلُوا فِي الْمَالِ خَمْسَ سِنِينَ .

Ali Bin Ibrahim, from his father, or said Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws bequeathed, so heasws said: ‘Abu Neyzara, and Rabaha, and Jubeyr would be emancipated upon (a stipulation) that they work in the treasury for five years’.[727]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ قَالَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَعْتَقَ جَارِيَتَهُ وَ شَرَطَ عَلَيْهَا أَنْ تَخْدُمَهُ خَمْسَ سِنِينَ فَأَبَقَتْ ثُمَّ مَاتَ الرَّجُلُ فَوَجَدَهَا وَرَثَتُهُ أَ لَهُمْ أَنْ يَسْتَخْدِمُوهَا قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, or said, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about a man who emancipated his slave girl and stipulated a condition upon her that ‘if she were to serve him for five years’. So she remained, then the man died. So she was found to have inherited him. Is it for them (the family of the deceased) that they make her serve them?’ Heasws said: ‘No’.[728] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْتِقُ مَمْلُوكَهُ وَ يُزَوِّجُهُ ابْنَتَهُ وَ يَشْتَرِطُ عَلَيْهِ إِنْ هُوَ أَغَارَهَا أَنْ يَرُدَّهُ فِي الرِّقِّ قَالَ لَهُ شَرْطُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, and Muhammad Bin Abu Hamza, from Is’haq Bin Ammar, and someone else,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who emancipated his owned slave, and married him to his own daughter, and stipulated a condition upon him that if he were to deceive her, he would be returned in the slavery. Heasws said; ‘It is for him to stipulate it’.[729] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَقُولُ لِعَبْدِهِ أَعْتَقْتُكَ عَلَى أَنْ أُزَوِّجَكَ ابْنَتِي فَإِنْ تَزَوَّجْتَ عَلَيْهَا أَوْ تَسَرَّيْتَ فَعَلَيْكَ مِائَةُ دِينَارٍ فَأَعْتَقَهُ عَلَى ذَلِكَ وَ زَوَّجَهُ فَتَسَرَّى أَوْ تَزَوَّجَ قَالَ لِمَوْلَاهُ عَلَيْهِ شَرْطُهُ الْأَوَّلُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who is saying to his slave, ‘I will emancipate you upon (the condition) if you marry my daughter. So if you were to marry (another one) upon her, or keep a concubine, so upon you would be one hundred Dinars’. So he emancipated him upon that, and got him married (to his daughter). So if he keeps a concubine or marries (another woman)?’ Heasws said: ‘For his master, upon him is his first condition’.[730]

باب ثَوَابِ الْعِتْقِ وَ فَضْلِهِ وَ الرَّغْبَةِ فِيهِ

Chapter 5 – Reward of the emancipation, and its merits and the desire with regards to it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يُعْتِقُ الْمَمْلُوكَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعْتِقُ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ قَالَ وَ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ عَشِيَّةَ عَرَفَةَ وَ يَوْمَ عَرَفَةَ بِالْعِتْقِ وَ الصَّدَقَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, and Muawiya Bin Ammar, and Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said regarding the man who emancipated the owned slave. Heasws said: ‘Allahazwj Mighty and Majestic would emancipate for every organ of his, an organ (of his) from the Fire’. Heasws said: ‘And it is recommended for the man that he gets closer to Allahazwj on the evening of Arafaat, and the day of Arafaat, by the emancipation, and the charity’.[731]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعْتَقَ مُسْلِماً أَعْتَقَ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ .

Ali, from his father, from Hammad Bin Isa, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr,

(It has been narrated) from Rabie Bin Abdullahasws, from Zurara, from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who emancipates a Muslim, Allahazwj Mighty and Majestic would Emancipate him for every organ of his, an (organ of his) from the Fire’.[732]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعْتَقَ مُؤْمِناً أَعْتَقَ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ فَإِنْ كَانَتْ أُنْثَى أَعْتَقَ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ عُضْوَيْنِ مِنْهَا عُضْواً مِنْهُ مِنَ النَّارِ لِأَنَّ الْمَرْأَةَ بِنِصْفِ الرَّجُلِ .

Muhammad Biin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Ballad, from his father, raising it,

‘Rasool-Allahsaww said: ‘The one who emancipates a Believer, Allahazwj Mighty and Majestic would Emancipate with every organ of his, an organ (of his) from the Fire. So if it was a female, Allahazwj Mighty and Majestic would Emancipate for every two organs of her, an organ of his from the Fire, because the woman is by half the man’.[733]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ بَشِيرٍ النَّبَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَعْتَقَ نَسَمَةً صَالِحَةً لِوَجْهِ اللَّهِ عَزَّ وَ جَلَّ كَفَّرَ اللَّهُ عَنْهُ مَكَانَ كُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Basheer Al Nabbal who said,

‘I heard Abu Abdullahasws saying: ‘The one who emancipates a righteous person for the Face of Allahazwj Mighty and Majestic, Allahazwj would Expiate in place of every organ from him, an organ (of his) from the Fire’.[734]

باب عِتْقِ الصَّغِيرِ وَ الشَّيْخِ الْكَبِيرِ وَ أَهْلِ الزَّمَانَاتِ

Chapter 6 – Emancipation of the young and the old and aged, and the people with chronic illnesses

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْتِقُ غُلَاماً صَغِيراً أَوْ شَيْخاً كَبِيراً أَوْ مَنْ بِهِ زَمَانَةٌ وَ مَنْ لَا حِيلَةَ لَهُ فَقَالَ مَنْ أَعْتَقَ مَمْلُوكاً لَا حِيلَةَ لَهُ فَإِنَّ عَلَيْهِ أَنْ يَعُولَهُ حَتَّى يَسْتَغْنِيَ عَنْهُ وَ كَذَلِكَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَفْعَلُ إِذَا أَعْتَقَ الصِّغَارَ وَ مَنْ لَا حِيلَةَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub who said,

‘I wrote to Abu Al-Hassan Al-Rezaasws and asked himasws about the man who emancipated a young boy, or an old Sheykh, one with chronic illness, and the one for whom there is no dodge for him. So heasws said: ‘The one who emancipates an owned slave for whom there is no means (of earning) for him, so upon him is that he shelters him until he is self-sufficient from him, and similar to that is what Amir Al-Momineenasws did, when heasws emancipated the young and the one for whom there is no means (of earning)’.[735]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ يُعْتِقُهُ الرَّجُلُ فَقَالَ نَعَمْ قَدْ أَعْتَقَ عَلِيٌّ ( عليه السلام ) وِلْدَاناً كَثِيرَةً .

Muhammad, from Ahmad, from Ali Bin Al Hakam, and Safwan Bin Yahya, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the children whom the man emancipates. So heasws said: ‘Yes, Aliasws had emancipated numerous children’.[736]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّنْ أَعْتَقَ النَّسَمَةَ فَقَالَ أَعْتَقَ مَنْ أَغْنَى نَفْسَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from Muhammad Bin Isa, from Mansour Bin Hazim, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the emancipation of the women. So heasws said: ‘Emancipate one who can be self-sufficient herself’.[737]

باب كِتَابِ الْعِتْقِ

Chapter 7 – The Emancipation contract

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ غُلَامٍ أَعْتَقَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا مَا أَعْتَقَ جَعْفَرُ بْنُ مُحَمَّدٍ أَعْتَقَ غُلَامَهُ السِّنْدِيَّ فُلَاناً عَلَى أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ الْبَعْثَ حَقٌّ وَ أَنَّ الْجَنَّةَ حَقٌّ وَ أَنَّ النَّارَ حَقٌّ وَ عَلَى أَنَّهُ يُوَالِي أَوْلِيَاءَ اللَّهِ وَ يَتَبَرَّأُ مِنْ أَعْدَاءِ اللَّهِ وَ يُحِلُّ حَلَالَ اللَّهِ وَ يُحَرِّمُ حَرَامَ اللَّهِ وَ يُؤْمِنُ بِرُسُلِ اللَّهِ وَ يُقِرُّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ أَعْتَقَهُ لِوَجْهِ اللَّهِ لَا يُرِيدُ بِهِ جَزَاءً وَ لَا شُكُوراً وَ لَيْسَ لِأَحَدٍ عَلَيْهِ سَبِيلٌ إِلَّا بِخَيْرٍ شَهِدَ فُلَانٌ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad,

(It has been narrated) from Muhammad Bin Sinan about a slave emancipated by Abu Abdullahasws – ‘This is what Ja’farasws Bin Muhammadasws emancipated hisasws slave, the deed of so and so upon (the stipulation) that he would testify that there is no god except for Allahazwj, One, there being no associate for Himazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and that the Resurrection is true, and that the Paradise is true, and that the Fire is true, and upon (the stipulation) that he would befriend the friends of Allahazwj, and would disavow from the enemies of Allahazwj, and would permit the Permissibles of Allahazwj, and would prohibit the Prohibitions of Allahazwj, and he would believe in Rasool-Allahsaww and agree with what hesaww came with from the Presence of Allahazwj. Iasws hereby emancipate him for the Face of Allahazwj, not intending by it a Recompense, nor thanks, and there is no way upon him for anyone except with goodness’. Witnessed by so and so.[738]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ قَرَأْتُ عِتْقَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَإِذَا هُوَ شَرْحُهُ هَذَا مَا أَعْتَقَ جَعْفَرُ بْنُ مُحَمَّدٍ أَعْتَقَ فُلَاناً غُلَامَهُ لِوَجْهِ اللَّهِ لَا يُرِيدُ بِهِ جَزَاءً وَ لَا شُكُوراً عَلَى أَنْ يُقِيمَ الصَّلَاةَ وَ يُؤْتِيَ الزَّكَاةَ وَ يَحُجَّ الْبَيْتَ وَ يَصُومَ شَهْرَ رَمَضَانَ وَ يَتَوَلَّى أَوْلِيَاءَ اللَّهِ وَ يَتَبَرَّأَ مِنْ أَعْدَاءِ اللَّهِ شَهِدَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ ثَلَاثَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad who said,

‘I read the emancipation (deed) of Abu Abdullahasws, for its starting was – ‘This is what Ja’farasws Bin Muhammadasws has emancipated, an emancipation of so and so slave of hisasws for the Face of Allahazwj, not intending by it a Recompense, nor thanks, upon (the stipulation) that he would establish the Prayer, and give the Zakat, and perform Hajj of the House (Kabah), and Fast the Month of Ramazan, and would befriend the friends of Allahazwj and would disavow (reject) from Hisazwj enemies’. Testified by so and so, and so and so, and so and so’ – Three (of them)’.[739]

باب عِتْقِ وَلَدِ الزِّنَا وَ الذِّمِّيِّ وَ الْمُشْرِكِ وَ الْمُسْتَضْعَفِ

Chapter 8 – Emancipation of a son of adultery (bastard), and the Zimmy (under the responsibility), and the Polytheist, and the oppressed

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) أَعْتَقَ عَبْداً لَهُ نَصْرَانِيّاً فَأَسْلَمَ حِينَ أَعْتَقَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih,

(It has been narrated) from Abu Abdullahasws having said that Aliasws emancipated a Christian slave of hisasws, so he became a Muslim when heasws emancipated him’.[740]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُعْتَقَ وَلَدُ الزِّنَا .

Muhammad, from Ahmad, from Ali Bin Al Hakam, from Umar Bin Hafs, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with emancipating a son of adultery (bastard)’.[741]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّقَبَةُ تُعْتَقُ مِنَ الْمُسْتَضْعَفِينَ قَالَ نَعَمْ .

Muhammad, from Ahmad, form his father Muhammad Bin Isa, from Ibn Muskan, from Al Halby who said,

‘I said to Abu Abdullahasws, ‘The (freeing of) a neck can be an emancipation from the oppressed?’ Heasws said: ‘Yes’.[742]

باب الْمَمْلُوكِ بَيْنَ شُرَكَاءَ يُعْتِقُ أَحَدُهُمْ نَصِيبَهُ أَوْ يَبِيعُ

Chapter 9 – The slave owned between partners, one of them emancipates his share, or sells

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ بَيْنَ شُرَكَاءَ فَيُعْتِقُ أَحَدُهُمْ نَصِيبَهُ قَالَ إِنَّ ذَلِكَ فَسَادٌ عَلَى أَصْحَابِهِ لَا يَقْدِرُونَ عَلَى بَيْعِهِ وَ لَا مُؤَاجَرَتِهِ قَالَ يُقَوَّمُ قِيمَةً فَيُجْعَلُ عَلَى الَّذِي أَعْتَقَهُ عُقُوبَةً وَ إِنَّمَا جُعِلَ ذَلِكَ عَلَيْهِ لِمَا أَفْسَدَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the slave owned between partners, so one of them emancipates his share. Heasws said: ‘That is a spoiling (of matters) upon his companion not being able upon selling him, nor hiring out his services’. Heasws said: ‘His price would be evaluated, so it would be made upon the one who emancipated him as a punishment. But rather, that is made to be upon him due to what he spoilt’.[743]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلَيْنِ كَانَ بَيْنَهُمَا عَبْدٌ فَأَعْتَقَ أَحَدُهُمَا نَصِيبَهُ فَقَالَ إِنْ كَانَ مُضَارّاً كُلِّفَ أَنْ يُعْتِقَهُ كُلَّهُ وَ إِلَّا اسْتُسْعِيَ الْعَبْدُ فِي النِّصْفِ الْآخَرِ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about two men what had a slave between the two of them, so one of the two emancipated his share. So heasws said: ‘If it was harmful, he would be assigned to emancipate the whole of him, or else the slave would have to work regarding the other half’.[744]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَانَ شَرِيكاً فِي عَبْدٍ أَوْ أَمَةٍ قَلِيلٍ أَوْ كَثِيرٍ فَأَعْتَقَ حِصَّتَهُ وَ لَهُ سَعَةٌ فَلْيَشْتَرِهِ مِنْ صَاحِبِهِ فَيُعْتِقَهُ كُلَّهُ وَ إِنْ لَمْ يَكُنْ لَهُ سَعَةٌ مِنْ مَالٍ نُظِرَ قِيمَتُهُ يَوْمَ أُعْتِقَ ثُمَّ يَسْعَى الْعَبْدُ بِحِسَابِ مَا بَقِيَ حَتَّى يُعْتَقَ .

Ali, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who was a partner in a slave, or a slave girl, little or more, so he emancipates his portion, and for him is (financial) leeway, so let him buy him from his companions, so he emancipates the whole of him, and if he does not have the leeway from wealth, he should consider his price on the day he emancipates, then the slave would work by the reckoning of what remains, until he is (completely) emancipated’.[745]

وَ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي عَبْدٍ كَانَ بَيْنَ رَجُلَيْنِ فَحَرَّرَ أَحَدُهُمَا نَصِيبَهُ وَ هُوَ صَغِيرٌ وَ أَمْسَكَ الْآخَرُ نِصْفَهُ حَتَّى كَبِرَ الَّذِي حَرَّرَ نِصْفَهُ قَالَ يُقَوَّمُ قِيمَةَ يَوْمَ حَرَّرَ الْأَوَّلُ وَ أُمِرَ الْمُحَرَّرُ أَنْ يَسْعَى فِي نِصْفِهِ الَّذِي لَمْ يُحَرَّرْ حَتَّى يَقْضِيَهُ .

And by his chain,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws judged regarding a slave who was between two men. So one of the freed his share and he was young, and the other one kept his share until the one who freed was old’. Heasws said: ‘His price would be evaluated on the day first freeing, and the freed one would be ordered that he work with regards to the other half which is not free, until he fulfils it’.[746]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ بَيْنَ شُرَكَاءَ فَيُعْتِقُ أَحَدُهُمْ نَصِيبَهُ فَقَالَ هَذَا فَسَادٌ عَلَى أَصْحَابِهِ يُقَوَّمُ قِيمَةً وَ يَضْمَنُ الثَّمَنَ الَّذِي أَعْتَقَهُ لِأَنَّهُ أَفْسَدَهُ عَلَى أَصْحَابِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the slave owned between partners, so one of them emancipates his share. So heasws said: ‘This is a spoiling upon his companion. His price would be evaluated, and he would be responsible for the price, the one who emancipated him because he spoilt it upon his companion’.[747]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ وَرِثُوا عَبْداً جَمِيعاً فَأَعْتَقَ بَعْضُهُمْ نَصِيبَهُ مِنْهُ كَيْفَ يُصْنَعُ بِالَّذِي أَعْتَقَ نَصِيبَهُ مِنْهُ هَلْ يُؤْخَذُ بِمَا بَقِيَ قَالَ نَعَمْ يُؤْخَذُ بِمَا بَقِيَ مِنْهُ بِقِيمَتِهِ يَوْمَ أَعْتَقَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman,

(It has been narrated) from Abdul Rahmn Bin Abu Abdullahasws, said, ‘I asked Abu Abdullahasws about a people who altogether inherited a slave. So one of them emancipated his share from it. How would he be dealt with, the one who emancipated his share from it. Would he be seized with what remains?’ Heasws said: ‘Yes. He would be seized with what remains from it, by his price on the day he emancipated (his share)’.[748]

باب الْمُدَبَّرِ

Chapter 10 – The arranged (emancipation)

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يُدَبِّرُ الْمَمْلُوكَ وَ هُوَ حَسَنُ الْحَالِ ثُمَّ يَحْتَاجُ هَلْ يَجُوزُ لَهُ أَنْ يَبِيعَهُ قَالَ نَعَمْ إِذَا احْتَاجَ إِلَى ذَلِكَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa whom said,

‘I asked Abu Al-Hassan Al-Rezaasws the man who arranged (the emancipation of) the owned slave and he was of good (financial) condition. Then he became needy. Is it allowed for him to sell him?’ Heasws said: ‘Yes, when he is need for that’.[749]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُدَبَّرِ فَقَالَ هُوَ بِمَنْزِلَةِ الْوَصِيَّةِ يَرْجِعُ فِيهَا وَ فِيمَا شَاءَ مِنْهَا .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the (slave of) arranged (emancipation), so heasws said: ‘He is at the status of the bequest. There is retraction in it, and whatever he so desires from it’.[750]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُدَبَّرِ أَ هُوَ مِنَ الثُّلُثِ فَقَالَ نَعَمْ وَ لِلْمُوصِي أَنْ يَرْجِعَ فِي صِحَّةٍ كَانَتْ وَصِيَّتُهُ أَوْ مَرَضٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the (slave of) arranged (emancipation), is he from the third (of the bequest)?’ So heasws said: ‘Yes, and it is for the bequeather that he retracts during good health or illness, if it was his bequest’.[751]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ دَبَّرَ جَارِيَتَهُ وَ هِيَ حُبْلَى فَقَالَ إِنْ كَانَ عَلِمَ بِحَبَلِهَا فَمَا فِي بَطْنِهَا بِمَنْزِلَتِهَا وَ إِنْ كَانَ لَمْ يَعْلَمْ فَمَا فِي بَطْنِهَا رِقٌّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about a man who arranged (the emancipation of) his slave girl, and she was pregnant. So heasws said: ‘If he knew of her pregnancy, so whatever is in her belly would be of her status, and if he did not know, so whatever is in her belly, is a slave’.[752]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى الْكِلَابِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ دَبَّرَتْ جَارِيَةً لَهَا فَوَلَدَتِ الْجَارِيَةُ جَارِيَةً نَفِيسَةً فَلَمْ تَعْلَمِ الْمَرْأَةُ حَالَ الْمَوْلُودَةِ مُدَبَّرَةٌ هِيَ أَوْ غَيْرُ مُدَبَّرَةٍ فَقَالَ لِي مَتَى كَانَ الْحَمْلُ بِالْمُدَبَّرَةِ أَ قَبْلَ أَنْ دَبَّرَتْ أَوْ بَعْدَ مَا دَبَّرَتْ فَقُلْتُ لَسْتُ أَدْرِي وَ لَكِنْ أَجِبْنِي فِيهِمَا جَمِيعاً

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa Al Kilaby,

(It has been narrated) from Abu Al-Hassanasws the 1st, said, ‘I asked himasws about a woman who arranged (the emancipation of) her slave girl of hers. So, the slave girl have birth to a gem of a girl. So the woman does not know the state of the new-born whether she is of arranged (emancipation) or without an arranged (emancipation). So heasws said to me: ‘When was the pregnancy, with the arrangement of before she had the arranged (emancipation)?’ So I said, ‘I do not know, but answer me with regards to both (situations) together’.

فَقَالَ إِنْ كَانَتِ الْمَرْأَةُ دَبَّرَتْ وَ بِهَا حَبَلٌ وَ لَمْ تَذْكُرْ مَا فِي بَطْنِهَا فَإِنَّ الْجَارِيَةَ مُدَبَّرَةٌ وَ الْوَلَدَ رِقٌّ وَ إِنْ كَانَ إِنَّمَا حَدَثَ الْحَمْلُ بَعْدَ التَّدْبِيرِ فَالْوَلَدُ مُدَبَّرٌ فِي تَدْبِيرِ أُمِّهِ .

So heasws said: ‘If it was such that the woman had an arrangement (of the emancipation) and with her was a pregnancy, and she had not mentioned what was in her belly, so the slave girl is with the arrangement and the child is a slave; and if it was rather a new pregnancy after the arrangement (of the emancipation), so the child is also with the arrangement (included) in the arrangement of its mother’.[753]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ دَبَّرَ مَمْلُوكَتَهُ ثُمَّ زَوَّجَهَا مِنْ رَجُلٍ آخَرَ فَوَلَدَتْ مِنْهُ أَوْلَاداً ثُمَّ مَاتَ زَوْجُهَا وَ تَرَكَ أَوْلَادَهُ مِنْهَا فَقَالَ أَوْلَادُهُ مِنْهَا كَهَيْئَتِهَا فَإِذَا مَاتَ الَّذِي دَبَّرَ أُمَّهُمْ فَهُمْ أَحْرَارٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Aban Bin Taghlub who said,

‘I asked Abu Abdullahasws about a man who arranged (the emancipation of) his slave girl. Then he got her married to another man. So she gave birth to children from him. Then her husband died, and left the children from her. So heasws said: ‘The children from her, are like her. So when the one who arranged (the emancipation of) her mother were to die, so they are free’.

قُلْتُ لَهُ أَ يَجُوزُ لِلَّذِي دَبَّرَ أُمَّهُمْ أَنْ يَرُدَّ فِي تَدْبِيرِهِ إِذَا احْتَاجَ قَالَ نَعَمْ قُلْتُ أَ رَأَيْتَ إِنْ مَاتَتْ أُمُّهُمْ بَعْدَ مَا مَاتَ الزَّوْجُ وَ بَقِيَ أَوْلَادُهَا مِنَ الزَّوْجِ الْحُرِّ أَ يَجُوزُ لِسَيِّدِهَا أَنْ يَبِيعَ أَوْلَادَهَا وَ أَنْ يَرْجِعَ عَلَيْهِمْ فِي التَّدْبِيرِ قَالَ لَا إِنَّمَا كَانَ لَهُ أَنْ يَرْجِعَ فِي تَدْبِيرِ أُمِّهِمْ إِذَا احْتَاجَ وَ رَضِيَتْ هِيَ بِذَلِكَ .

I said to himasws, ‘Is it allowed for the one who arranged (the emancipation) of their mother, that he retracts in his arrangement, when he is needy?’ Heasws said: ‘Yes’. I said, ‘What is yourasws view if their mother were to die after the death of the husband, and her children from the free husband remain, is it allowed for her master that he sells her children, and if he retracts upon them regarding the arrangement?’ Heasws said: ‘No. But rather, for him would be that he retracts regarding the arrangement of their mother when he is needy, and she is pleased with that’.[754]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُدَبَّرُ مَمْلُوكٌ وَ لِمَوْلَاهُ أَنْ يَرْجِعَ فِي تَدْبِيرِهِ إِنْ شَاءَ بَاعَهُ وَ إِنْ شَاءَ وَهَبَهُ وَ إِنْ شَاءَ أَمْهَرَهُ

Muhammad Bin Yahya, from Ahmad, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The owned slave with the arranged (emancipation), and for his master is that he retracts regarding his arrangement, if he so desires to he sells him, and if he so desires to he gifts him, and if he so desires to he makes him as a dower’.

قَالَ وَ إِنْ تَرَكَهُ سَيِّدُهُ عَلَى التَّدْبِيرِ وَ لَمْ يُحْدِثْ فِيهِ حَدَثاً حَتَّى يَمُوتَ سَيِّدُهُ فَإِنَّ الْمُدَبَّرَ حُرٌّ إِذَا مَاتَ سَيِّدُهُ وَ هُوَ مِنَ الثُّلُثِ إِنَّمَا هُوَ بِمَنْزِلَةِ رَجُلٍ أَوْصَى بِوَصِيَّةٍ ثُمَّ بَدَا لَهُ بَعْدُ فَغَيَّرَهَا مِنْ قَبْلِ مَوْتِهِ وَ إِنْ هُوَ تَرَكَهَا وَ لَمْ يُغَيِّرْهَا حَتَّى يَمُوتَ أُخِذَ بِهَا .

Heasws said: ‘And if his master were to leave him upon the arrangement, and an event (of death) does not occur again until his master dies, so the arranged slave is free when his master dies, and he is from the third (of the bequest). But rather, he is at the status of a man who bequeaths with a bequest, then changes his mind for it, so he alters it from before his death; and if he were to leave him and does not change it until he dies, he would be seized by it’.[755]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ دَبَّرَ مَمْلُوكاً لَهُ تَاجِراً مُوسِراً فَاشْتَرَى الْمُدَبَّرُ جَارِيَةً بِأَمْرِ مَوْلَاهُ فَوَلَدَتْ مِنْهُ أَوْلَاداً ثُمَّ إِنَّ الْمُدَبَّرَ مَاتَ قَبْلَ سَيِّدِهِ قَالَ فَقَالَ أَرَى أَنَّ جَمِيعَ مَا تَرَكَ الْمُدَبَّرُ مِنْ مَالٍ أَوْ مَتَاعٍ فَهُوَ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ أُمَّ وَلَدِهِ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ وُلْدَهَا مُدَبَّرُونَ كَهَيْئَةِ أَبِيهِمْ فَإِذَا مَاتَ الَّذِي دَبَّرَ أَبَاهُمْ فَهُمْ أَحْرَارٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Bureyd Bin Muawiya Al Ajaly who said,

‘I asked Abu Ja’farasws about a man who arranged (the emancipation) of an owned slave of his, a businessman, financially affluent. So the arranged slave buys a slave girl by the order of his master. So she gives birth to children from him. Then the arranged slave dies before his master. So heasws said: ‘Iasws view that the entirety of what the arranged slave has left, from wealth or provisions, so it is for the one who had the arrangement for him, and Iasws view that the mother of his children is for the one who had the arrangement, and Iasws view that her children are (all) with the arrangement just like their father. So when the one who arranged for their father were to die, so they are free’.[756]

وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ دَبَّرَ مَمْلُوكاً لَهُ ثُمَّ احْتَاجَ إِلَى ثَمَنِهِ فَقَالَ هُوَ مَمْلُوكُهُ إِنْ شَاءَ بَاعَهُ وَ إِنْ شَاءَ أَعْتَقَهُ وَ إِنْ شَاءَ أَمْسَكَهُ حَتَّى يَمُوتَ فَإِذَا مَاتَ السَّيِّدُ فَهُوَ حُرٌّ مِنْ ثُلُثِهِ .

And by his chain, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a man who arranged (the emancipation of) an owned slave of his. Then he became needy to his price. So heasws said: ‘He is his slave, if he so desires to he sells him, and if he so desires to he emancipates him, and if he so desire to he keeps him until he dies. So when the master dies, so he is free, from his third (of the deceased)’.[757]

باب الْمُكَاتَبِ

Chapter 11 – The contracted (slave)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي كَاتَبْتُ جَارِيَةً لِأَيْتَامٍ لَنَا وَ اشْتَرَطْتُ عَلَيْهَا إِنْ هِيَ عَجَزَتْ فَهِيَ رَدٌّ فِي الرِّقِّ وَ أَنَا فِي حِلٍّ مِمَّا أَخَذْتُ مِنْكِ قَالَ فَقَالَ لِي لَكَ شَرْطُكَ وَ سَيُقَالُ لَكَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ يُعْتَقُ مِنَ الْمُكَاتَبِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ فَقُلْ إِنَّمَا كَانَ ذَلِكَ مِنْ قَوْلِ عَلِيٍّ ( عليه السلام ) قَبْلَ الشَّرْطِ فَلَمَّا اشْتَرَطَ النَّاسُ كَانَ لَهُمْ شَرْطُهُمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘I contracted a slave girl for our orphans, and I stipulated upon her that if she is frustrated (from paying off), she would be returned into the slavery, and I would be in freedom from whatever I take from her’. So heasws said to me: ‘For you is your condition, and you would be told that Aliasws was saying: ‘She would be emancipated from the contract by the measurement of whatever she has paid off from her contract’. So say, ‘But rather, that was from the words of Aliasws, before the stipulation of the condition. So when the people stipulate, for them would be their conditions’.

فَقُلْتُ لَهُ وَ مَا حَدُّ الْعَجْزِ فَقَالَ إِنَّ قُضَاتَنَا يَقُولُونَ إِنَّ عَجْزَ الْمُكَاتَبِ أَنْ يُؤَخِّرَ النَّجْمَ إِلَى النَّجْمِ الْآخَرِ وَ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ قُلْتُ فَمَا ذَا تَقُولُ أَنْتَ قَالَ لَا وَ لَا كَرَامَةَ لَيْسَ لَهُ أَنْ يُؤَخِّرَ نَجْماً عَنْ أَجَلِهِ إِذَا كَانَ ذَلِكَ فِي شَرْطِهِ .

So I said to himasws, ‘And what is the limit of the frustration (from paying off)?’ So heasws said: ‘Our judges are saying that the frustrated contracted slave, would be respire from and installment to the installment, and until a year passes by upon him’. I said, ‘So what is that which youasws are saying?’ Heasws said: ‘No, and there is no honour. It is not for him that he is respited for an installment from his term when that was stipulated in his conditions’.[758]

ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُكَاتَبُ لَا يَجُوزُ لَهُ عِتْقٌ وَ لَا هِبَةٌ وَ لَا نِكَاحٌ وَ لَا شَهَادَةٌ وَ لَا حَجٌّ حَتَّى يُؤَدِّيَ جَمِيعَ مَا عَلَيْهِ إِذَا كَانَ مَوْلَاهُ قَدْ شَرَطَ عَلَيْهِ إِنْ هُوَ عَجَزَ عَنْ نَجْمٍ مِنْ نُجُومِهِ فَهُوَ رَدٌّ فِي الرِّقِّ .

Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The contracted slave, it is not allowed for him an emancipation, nor a gifting, nor marriage, nor testimony, nor a Hajj, until he pays off the entirety of what is upon him, when his master that stipulated upon him that if he was frustrated (from paying off), from an installment from his installments, so he would be returned into the slavery’.[759]

ابْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَاتَبَ عَبْداً لَهُ عَلَى أَلْفِ دِرْهَمٍ وَ لَمْ يَشْتَرِطْ عَلَيْهِ حِينَ كَاتَبَهُ إِنْ هُوَ عَجَزَ عَنْ مُكَاتَبَتِهِ فَهُوَ رَدٌّ فِي الرِّقِّ وَ إِنَّ الْمُكَاتَبَ أَدَّى إِلَى مَوْلَاهُ خَمْسَمِائَةِ دِرْهَمٍ ثُمَّ مَاتَ الْمُكَاتَبُ وَ تَرَكَ مَالًا وَ تَرَكَ ابْناً لَهُ مُدْرِكاً فَقَالَ نِصْفُ مَا تَرَكَ الْمُكَاتَبُ مِنْ شَيْ‏ءٍ فَإِنَّهُ لِمَوْلَاهُ الَّذِي كَاتَبَهُ وَ النِّصْفُ الْبَاقِي لِابْنِ الْمُكَاتَبِ لِأَنَّ الْمُكَاتَبَ مَاتَ وَ نِصْفُهُ حُرٌّ وَ نِصْفُهُ عَبْدٌ لِلَّذِي كَاتَبَهُ فَابْنُ الْمُكَاتَبِ كَهَيْئَةِ أَبِيهِ نِصْفُهُ حُرٌّ وَ نِصْفُهُ عَبْدٌ فَإِنْ أَدَّى إِلَى الَّذِي كَاتَبَ أَبَاهُ مَا بَقِيَ عَلَى أَبِيهِ فَهُوَ حُرٌّ لَا سَبِيلَ لِأَحَدٍ مِنَ النَّاسِ عَلَيْهِ .

Ibn Mahboub, from Umar Bin Yazeed, from Bureyd Al Ajaly who said,

‘I asked himasws about a man who contracted a slave of his upon a thousand Dirhams, and did not stipulate upon him when he contracted him that if he was frustrated from (paying off) his contract, so he would be returned into the slavery, and that the contracted slave had paid five hundred Dirhams to his master. Then the contracted slave died and left wealth, and left a son of his, adult. So heasws said: ‘Half of what the contracted slave left from something, so it is for his master who had contracted him, and the remaining half is for the son of the contracted slave, because the contracted slave died and half of him was free and half of him was with the one who had contracted him. So the son of the contracted slave is like his father, half of him is free and half of him is a slave. So if he pays off to the one who had contracted his father, whatever was remaining upon his father, so he is free. There would be no way for anyone from the people over him’.[760]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الصَّادِقِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ كَاتَبَ أَمَةً لَهُ فَقَالَتِ الْأَمَةُ مَا أَدَّيْتُ مِنْ مُكَاتَبَتِي فَأَنَا بِهِ حُرَّةٌ عَلَى حِسَابِ ذَلِكَ فَقَالَ لَهَا نَعَمْ فَأَدَّتْ بَعْضَ مُكَاتَبَتِهَا وَ جَامَعَهَا مَوْلَاهَا بَعْدَ ذَلِكَ فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا عَلَى ذَلِكَ ضُرِبَ مِنَ الْحَدِّ بِقَدْرِ مَا أَدَّتْ مِنْ مُكَاتَبَتِهَا وَ دُرِئَ عَنْهُ مِنَ الْحَدِّ بِقَدْرِ مَا بَقِيَ لَهُ مِنْ مُكَاتَبَتِهَا وَ إِنْ كَانَتْ تَابَعَتْهُ فَهِيَ شَرِيكَتُهُ فِي الْحَدِّ تُضْرَبُ مِثْلَ مَا يُضْرَبُ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Husayn Bin Khalid,

(It has been narrated) from Al-Sadiqasws, said, ‘Heasws was asked about a man who contracted a slave girl of his. So the slave girl said, ‘Whatever I pay off from my contract, so I would be free by it upon the accounting of that’. So he said to her, ‘Yes’. So she paid off part of her contract and her master copulated with her after that. So heasws said: ‘If she had disliked it upon that, he would be whipped from the legal penalty (Hadd) by the measurement of what she had paid off from her contract, and it would be staved off from the legal penalty (Hadd) by the measurement of what remains for him from her contract; and if she had followed him, so she is an associate of his in the legal penalty (Hadd), and she would be whipped similar to what he would be whipped’.[761]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُكَاتَبِ قَالَ يَجُوزُ عَلَيْهِ مَا شَرَطْتَ عَلَيْهِ .

Al Husayn Bin Muhammad, from Moala Bin Muhamammad, from Al Hassan Bin Ali, from Aban, from the one who informed him,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the contracted slave. Heasws said: ‘It is allowed upon him whatever is stipulated upon him’.[762]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُكَاتَبَ إِذَا أَدَّى شَيْئاً أُعْتِقَ بِقَدْرِ مَا أَدَّى إِلَّا أَنْ يَشْتَرِطَ مَوَالِيهِ إِنْ هُوَ عَجَزَ فَهُوَ مَرْدُودٌ فَلَهُمْ شَرْطُهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The contracted slave, when he pays off something, he is emancipated by the measurement of what he pays off, except if his master had stipulated that if he was frustrated (from paying it) so he would be returned (into slavery). So for them is their stipulated conditions’.[763]

وَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوهُمْ مِنْ مالِ اللَّهِ الَّذِي آتاكُمْ قَالَ الَّذِي أَضْمَرْتَ أَنْ تُكَاتِبَهُ عَلَيْهِ لَا تَقُولُ أُكَاتِبُهُ بِخَمْسَةِ آلَافٍ وَ أَتْرُكُ لَهُ أَلْفاً وَ لَكِنِ انْظُرْ إِلَى الَّذِي أَضْمَرْتَ عَلَيْهِ فَأَعْطِهِ

And by his chain, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [24:33] and give them of the wealth of Allah which He has Given you. Heasws said: ‘The woman who thinks that she would be contracted upon him should not be saying, ‘I will contract him with five thousand, and I would leave for him a thousand’, but consider to that which she is concealing upon him, so give it’.

وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً قَالَ الْخَيْرُ إِنْ عَلِمْتَ أَنَّ عِنْدَهُ مَالًا .

And about the Words of the Mighty and Majestic [24:33] give them the writing if you know any good in them, heasws said: ‘If you know that in it is wealth (profit)’.[764]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُكَاتَبَةٍ أَدَّتْ ثُلُثَيْ مُكَاتَبَتِهَا وَ قَدْ شُرِطَ عَلَيْهَا إِنْ عَجَزَتْ فَهِيَ رَدٌّ فِي الرِّقِّ وَ نَحْنُ فِي حِلٍّ مِمَّا أَخَذْنَا مِنْهَا وَ قَدِ اجْتَمَعَ عَلَيْهَا نَجْمَانِ قَالَ تُرَدُّ وَ تَطِيبُ لَهُمْ مَا أَخَذُوا مِنْهَا وَ قَالَ لَيْسَ لَهَا أَنْ تُؤَخِّرَ النَّجْمَ بَعْدَ حَلِّهِ شَهْراً وَاحِداً إِلَّا بِإِذْنِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws about a contracted woman who has paid off two-thirds of her contract, and it had been stipulated upon her that if she was frustrated (from paying), so she would be returned to the slavery, and we would be in the leeway from what we take from her, and two installments had gathered upon her. Heasws said: ‘She would be returned, and make good for them what they take from her’. And heasws said: ‘It is not for her that she delays the installment after the passing by of one month except by their permission’.[765] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُكَاتَبِ إِذَا أَدَّى بَعْضَ مُكَاتَبَتِهِ فَقَالَ إِنَّ النَّاسَ كَانُوا لَا يَشْتَرِطُونَ وَ هُمُ الْيَوْمَ يَشْتَرِطُونَ وَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ فَإِنْ كَانَ شُرِطَ عَلَيْهِ أَنَّهُ إِنْ عَجَزَ رَجَعَ وَ إِنْ لَمْ يُشْتَرَطْ عَلَيْهِ لَمْ يَرْجِعْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said regarding the contracted slave when he pays off part of his contract. So heasws said: ‘The people were not stipulating conditions, and today they are stipulating, and are submitting in their stipulations. So if it was such that there was a condition stipulated upon him that if he was frustrated (from paying) he would be returned (to slavery), (so he would be), and if it was not stipulated upon him, he would not be returned’.

وَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً قَالَ كَاتِبُوهُمْ إِنْ عَلِمْتُمْ أَنَّ لَهُمْ مَالًا

And regarding the Words of Allahazwj Mighty and Majestic [24:33] give them the writing if you know any good in them. Heasws said: ‘Contract them if you know that for them would be wealth’.

قَالَ وَ قَالَ فِي الْمُكَاتَبِ يَشْتَرِطُ عَلَيْهِ مَوْلَاهُ أَنْ لَا يَتَزَوَّجَ إِلَّا بِإِذْنٍ مِنْهُ حَتَّى يُؤَدِّيَ مُكَاتَبَتَهُ قَالَ يَنْبَغِي لَهُ أَنْ لَا يَتَزَوَّجَ إِلَّا بِإِذْنٍ مِنْهُ فَإِنَّ لَهُ شَرْطَهُ .

He (the narrator) said, ‘And heasws said regarding the contracted slave: ‘If his master stipulates upon him that he would not get married except by his permission until he has paid off his contract, it is befitting for him not to get married except by permission from him, for it is a condition for him’.[766]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً قَالَ إِنْ عَلِمْتُمْ لَهُمْ مَالًا وَ دِيناً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Mighty and Majestic [24:33] give them the writing if you know any good in them. Heasws said: ‘If you know there would be for them, wealth and Religion’.[767]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنِ الْعَبْدِ يُكَاتِبُهُ مَوْلَاهُ وَ هُوَ يَعْلَمُ أَنَّهُ لَا يَمْلِكُ قَلِيلًا وَ كَثِيراً قَالَ يُكَاتِبُهُ وَ لَوْ كَانَ يَسْأَلُ النَّاسَ وَ لَا يَمْنَعُهُ الْمُكَاتَبَةَ مِنْ أَجْلِ أَنْ لَيْسَ لَهُ مَالٌ فَإِنَّ اللَّهَ يَرْزُقُ الْعِبَادَ بَعْضَهُمْ مِنْ بَعْضٍ وَ الْمُؤْمِنُ مُعَانٌ وَ يُقَالُ وَ الْمُحْسِنُ مُعَانٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara, from Sama’at who said,

‘I asked himasws about the slave whose master contracted him, and he knew that he would not own little or more. Heasws said: ‘He should contract him, and if the people had asked, he would not be prevented from contracting him from a term if there is not wealth for him, for Allahazwj Sustains the servants, from each other, and the Believer is Assisted, and it is said, ‘And the benevolent is Assisted’’.[768]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ كَاتَبَ عَلَى نَفْسِهِ وَ مَالِهِ وَ لَهُ أَمَةٌ وَ قَدْ شُرِطَ عَلَيْهِ أَنْ لَا يَتَزَوَّجَ فَأَعْتَقَ الْأَمَةَ وَ تَزَوَّجَهَا قَالَ لَا يَصْلُحُ لَهُ أَنْ يُحْدِثَ فِي مَالِهِ إِلَّا أَكْلَةً مِنَ الطَّعَامِ وَ نِكَاحُهُ فَاسِدٌ مَرْدُودٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said regarding a man who had been contracted upon, and his wealth, and for him was a slave girl, and it was stipulated upon him that he would not get married. So he emancipated the slave girl and married her. Heasws said: ‘It is not correct for him that he innovates in his wealth, except her eats from the food, and his marriage is a spoiling. He would be returned’.

قِيلَ فَإِنَّ سَيِّدَهُ عَلِمَ بِنِكَاحِهِ وَ لَمْ يَقُلْ شَيْئاً قَالَ إِذَا صَمَتَ حِينَ يَعْلَمُ ذَلِكَ فَقَدْ أَقَرَّ قِيلَ فَإِنَّ الْمُكَاتَبَ عَتَقَ أَ فَتَرَى أَنْ يُجَدِّدَ النِّكَاحَ أَوْ يَمْضِيَ عَلَى النِّكَاحِ الْأَوَّلِ قَالَ يَمْضِي عَلَى نِكَاحِهِ .

It was said, ‘Supposing his master knows of his marriage and does not say anything?’ Heasws said: ‘If he is silent when he knows that, so he has accepted’. It was said, ‘Supposing the contracted slave is emancipated, do youasws view that he should renew the marriage, or he carries on upon the first marriage?’ Heasws said: ‘He carries on upon his marriage’.[769]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ أَبٌ مَمْلُوكٌ وَ كَانَتْ لِأَبِيهِ امْرَأَةٌ مُكَاتَبَةٌ قَدْ أَدَّتْ بَعْضَ مَا عَلَيْهَا فَقَالَ لَهَا ابْنُ الْعَبْدِ هَلْ لَكِ أَنْ أُعِينَكِ فِي مُكَاتَبَتِكِ حَتَّى تُؤَدِّي مَا عَلَيْكِ بِشَرْطِ أَنْ لَا يَكُونَ لَكِ الْخِيَارُ عَلَى أَبِي إِذَا أَنْتِ مَلَكْتِ نَفْسَكِ قَالَتْ نَعَمْ فَأَعْطَاهَا فِي مُكَاتَبَتِهَا عَلَى أَنْ لَا يَكُونَ لَهَا الْخِيَارُ عَلَيْهِ بَعْدَ مَا مَلَكَ قَالَ لَا يَكُونُ لَهَا الْخِيَارُ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who had a father of an owned slave, and for his father was a wife, a contracted slave girl, who had paid off part of what was upon her. So the son of the slave said to her, ‘Is it for you if I assist you in your contract until you have paid of what is upon you, with a stipulation that there does not happen to be the choice upon my father, when you own yourself’. She said, ‘Yes’. So he gave her in her contract, upon the stipulation that if there does not happen to be the choice for her upon him after she owns (herself). Heasws said: ‘There does not happen to be the choice of the submitters in their stipulations’.[770]

وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أَعْتَقَ نِصْفَ جَارِيَتِهِ ثُمَّ إِنَّهُ كَاتَبَهَا عَلَى النِّصْفِ الْآخَرِ بَعْدَ ذَلِكَ قَالَ فَقَالَ فَلْيَشْتَرِطْ عَلَيْهَا أَنَّهَا إِنْ عَجَزَتْ عَنْ نُجُومِهَا فَإِنَّهَا تُرَدُّ فِي الرِّقِّ فِي نِصْفِ رَقَبَتِهَا قَالَ فَإِنْ شَاءَ كَانَ لَهُ فِي الْخِدْمَةِ يَوْمٌ وَ لَهَا يَوْمٌ وَ إِنْ لَمْ يُكَاتِبْهَا قُلْتُ فَلَهَا أَنْ تَتَزَوَّجَ فِي تِلْكَ الْحَالِ قَالَ لَا حَتَّى تُؤَدِّيَ جَمِيعَ مَا عَلَيْهَا فِي نِصْفِ رَقَبَتِهَا .

And by his chain, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Baseer who said,

‘I asked Abu Ja’farasws about a man who emancipated half of his slave girl, then he contracted her upon the other half after that. So heasws said: ‘So let him stipulated upon her that if she was frustrated from her installments, so she would be returned into the slavery with regards to half of her slavery. So if he so desires to, there would be for him, her services for a day, and for her would be a day, if he has not contracted her’. I said, ‘Is it for her that she gets married, being in that state?’ Heasws said: ‘No, until she has paid off the entirety of what is upon her with regards to half of her slavery’.[771]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَاتَبَ مَمْلُوكَهُ فَقَالَ بَعْدَ مَا كَاتَبَهُ هَبْ لِي بَعْضاً وَ أُعَجِّلَ لَكَ مَا كَانَ مُكَاتَبَتِي أَ يَحِلُّ ذَلِكَ قَالَ إِذَا كَانَ هِبَةً فَلَا بَأْسَ وَ إِنْ قَالَ حُطَّ عَنِّي وَ أُعَجِّلَ لَكَ فَلَا يَصْلُحُ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man who contracted his slave. So he said after having contracted him, ‘Gift me part of it, and I will hasten for you what was in my contract’. Is that permissible?’ Heasws said: ‘When it was a gift, so there is no problem, and if he says, ‘Settle from me and I will hasten for you’, so it is not correct’.[772]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي مُكَاتَبَةٍ يَطَؤُهَا مَوْلَاهَا فَتَحْمِلُ قَالَ يَرُدُّ عَلَيْهَا مَهْرَ مِثْلِهَا وَ تَسْعَى فِي قِيمَتِهَا فَإِنْ عَجَزَتْ فَهِيَ مِنْ أُمَّهَاتِ الْأَوْلَادِ .

Ali Bin Ibrahim, from hi sfather, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws having said regarding a contracted slave girl, her master copulated with her. Heasws said: ‘A similar dower would be returned to her, and she would work regarding her price. So if she was frustrated (from paying), so she is from the mothers of the children’.[773]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً وَ آتُوهُمْ مِنْ مالِ اللَّهِ الَّذِي آتاكُمْ قَالَ تَضَعُ عَنْهُ مِنْ نُجُومِهِ الَّتِي لَمْ تَكُنْ تُرِيدُ أَنْ تَنْقُصَهُ مِنْهَا وَ لَا تَزِيدُ فَوْقَ مَا فِي نَفْسِكَ فَقُلْتُ كَمْ فَقَالَ وَضَعَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ مَمْلُوكِهِ أَلْفاً مِنْ سِتَّةِ آلَافٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzayl,

(It has been narrated) from Abu Abdullahasws havaing said regarding the Words of Allahazwj Mighty and Majestic [24:33] give them the writing if you know any good in them, and give them of the wealth of Allah which He has Given you. Heasws said: ‘There would be placed aside from him, from his installment which he did not want to be reduced from it, and it would not exceed about what in yourself’. So I said, ‘How much?’ So heasws said: ‘Abu Ja’farasws placed aside from hisasws owned slave, a thousand from six thousand’.[774]

باب الْمَمْلُوكِ إِذَا عَمِيَ أَوْ جُذِمَ أَوْ نُكِّلَ بِهِ فَهُوَ حُرٌّ

Chapter 12 – The owned slave when he is blind, or a leper, or tortured with, so he is free

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ عَبْدٍ مُثِّلَ بِهِ فَهُوَ حُرٌّ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ja’far Bin Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Every slave who is tortured with, so he is free’.[775]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَمِيَ الْمَمْلُوكُ فَلَا رِقَّ عَلَيْهِ وَ الْعَبْدُ إِذَا جُذِمَ فَلَا رِقَّ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the owned slave is blinded, so there is no slavery upon him; and the slave, when he is suffers from leprosy, so there is no slavery upon him’.[776]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا عَمِيَ الْمَمْلُوكُ أَعْتَقَهُ صَاحِبُهُ وَ لَمْ يَكُنْ لَهُ أَنْ يُمْسِكَهُ .

Al Husayn Bin Muhammad, form Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘When the owned slave is blinded, his master should emancipate him, and it would not be for him that he keeps him’.[777]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا عَمِيَ الْمَمْلُوكُ فَقَدْ عَتَقَ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘When the owned slave is blinded, so he has been emancipated’.[778]

باب الْمَمْلُوكِ يُعْتَقُ وَ لَهُ مَالٌ

Chapter 13 – The owned slave is emancipated and for him is wealth

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرَادَ أَنْ يُعْتِقَ مَمْلُوكاً لَهُ وَ قَدْ كَانَ مَوْلَاهُ يَأْخُذُ مِنْهُ ضَرِيبَةً فَرَضَهَا عَلَيْهِ فِي كُلِّ سَنَةٍ فَرَضِيَ بِذَلِكَ الْمَوْلَى وَ رَضِيَ بِذَلِكَ الْمَمْلُوكُ فَأَصَابَ الْمَمْلُوكُ فِي تِجَارَتِهِ مَالًا سِوَى مَا كَانَ يُعْطِي مَوْلَاهُ مِنَ الضَّرِيبَةِ قَالَ فَقَالَ إِذَا أَدَّى إِلَى سَيِّدِهِ مَا كَانَ فَرَضَ عَلَيْهِ فَمَا اكْتَسَبَ بَعْدَ الْفَرِيضَةِ فَهُوَ لِلْمَمْلُوكِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about a man who intended to emancipated an owned slave of his, and his master had taken from him his earnings, which he had enforced upon him during every year. The master was pleased with that, and the slave was pleased with that. So the slave achieved wealth in his business besides what he used to give to his master, from the earning. So heasws said: ‘When he has paid off to his master what was necessitated upon him, so whatever he achieved after the enforcement, so it is for the slave’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَيْسَ قَدْ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ فَرَائِضَ فَإِذَا أَدَّوْهَا إِلَيْهِ لَمْ يَسْأَلْهُمْ عَمَّا سِوَاهَا قُلْتُ لَهُ فَمَا تَرَى لِلْمَمْلُوكِ أَنْ يَتَصَدَّقَ مِمَّا اكْتَسَبَ وَ يُعْتِقَ بَعْدَ الْفَرِيضَةِ الَّتِي كَانَ يُؤَدِّيهَا إِلَى سَيِّدِهِ قَالَ نَعَمْ وَاجِبٌ ذَلِكَ لَهُ

Then Abu Abdullahasws said: ‘Is it not that Allahazwj Mighty and Majestic has Obligated the Obligations upon the servants. So when they fulfill these to Himazwj, Heazwj does not Question them about what is besides that’. I said, ‘So what is yourasws view, is it for the slave if he were to give in charity from what he earns, and he emancipates (a slave) after the enforced (amount) which he used to pay to his master?’ Heasws said: ‘Yes, that (payment) is Obligated upon him’.

قُلْتُ فَإِنْ أَعْتَقَ مَمْلُوكاً مِمَّا اكْتَسَبَ سِوَى الْفَرِيضَةِ لِمَنْ يَكُونُ وَلَاءُ الْمُعْتَقِ قَالَ فَقَالَ يَذْهَبُ فَيَتَوَالَى إِلَى مَنْ أَحَبَّ فَإِذَا ضَمِنَ جَرِيرَتَهُ وَ عَقْلَهُ كَانَ مَوْلَاهُ وَ وَرِثَهُ

I said, ‘So if the slave were to emancipate (a slave) from what he has earned besides the enforced (payment), so for whom would be the guardianship of the emancipated slave?’ So heasws said: ‘He would go and give his guardianship to the one he so likes to. So when he takes the responsibility of his crimes, and his intellect, he would be his master, and would inherit him’.

قُلْتُ لَهُ أَ لَيْسَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلَاءُ لِمَنْ أَعْتَقَ قَالَ فَقَالَ هَذَا سَائِبَةٌ لَا يَكُونُ وَلَاؤُهُ لِعَبْدٍ مِثْلِهِ قُلْتُ فَإِنْ ضَمِنَ الْعَبْدُ الَّذِي أَعْتَقَهُ جَرِيرَتَهُ وَ حَدَثَهُ أَ يَلْزَمُهُ ذَلِكَ وَ يَكُونُ مَوْلَاهُ وَ يَرِثُهُ قَالَ فَقَالَ لَا يَجُوزُ ذَلِكَ وَ لَا يَرِثُ عَبْدٌ حُرّاً.

I said to himasws, ‘Did not Rasool-Allahsaww say: ‘The guardianship is for the one who emancipates?’ So heasws said: ‘He is an emancipated slave, his guardianship does not happen to be for a slave like him’. I said, ‘Supposing the slave were to take the responsibility for the one who emancipated him, for his crimes, and his actions, would that necessitate him, and he would become his master and inherit him?’ So heasws said: ‘That is not allowed, and a slave would not inherit a free man’.[779]

ابْنُ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَاتَبَ الرَّجُلُ مَمْلُوكَهُ وَ أَعْتَقَهُ وَ هُوَ يَعْلَمُ أَنَّ لَهُ مَالًا وَ لَمْ يَكُنِ اسْتَثْنَى السَّيِّدُ الْمَالَ حِينَ أَعْتَقَهُ فَهُوَ لِلْعَبْدِ .

Ibn Mahboub, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man contracts his owned slave, and emancipates him, and he knows that for him would be wealth, and did not happen to make an exclusion for the wealth when he emancipated him, so it is for the slave’.[780]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ أَعْتَقَ عَبْداً لَهُ وَ لَهُ مَالٌ لِمَنْ مَالُ الْعَبْدِ قَالَ إِنْ كَانَ عَلِمَ أَنَّ لَهُ مَالًا تَبِعَهُ مَالُهُ وَ إِلَّا فَهُوَ لِلْمُعْتِقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who emancipated a slave of his, and for him was wealth. For whom is the wealth of the slave?’ Heasws said: ‘If he knew that there was wealth for him, he would pursue his wealth, or else it would be for the one who was emancipated’.[781]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أَعْتَقَ عَبْداً لَهُ وَ لِلْعَبْدِ مَالٌ لِمَنِ الْمَالُ فَقَالَ إِنْ كَانَ يَعْلَمُ أَنَّ لَهُ مَالًا تَبِعَهُ مَالُهُ وَ إِلَّا فَهُوَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Muhammad, from Zurara who said,

‘I asked Abu Ja’farasws about a man who emancipated a slave of his, and for the slave is wealth. For whom is the wealth?’ Heasws said: ‘If he knew that there is wealth for him, he would pursue his wealth, or else it would be for him (the slave)’.[782]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَبِي جَرِيرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِمَمْلُوكِهِ أَنْتَ حُرٌّ وَ لِي مَالُكَ قَالَ لَا يَبْدَأُ بِالْحُرِّيَّةِ قَبْلَ الْمَالِ يَقُولُ لَهُ لِي مَالُكَ وَ أَنْتَ حُرٌّ بِرِضَى الْمَمْلُوكِ فَإِنَّ ذَلِكَ أَحَبُّ إِلَيَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from sa’ad, from Abu Jareer who said,

‘I asked Abu Al-Hassanasws about a man who said to his owned slave, ‘You are free, and for me is your wealth’. Heasws said: ‘He would not begin with the freedom before the wealth. He should be saying to him, ‘For me is your wealth, and you are free’, with the pleasure of the slave, for that is more beloved to measws’.[783]

باب عِتْقِ السَّكْرَانِ وَ الْمَجْنُونِ وَ الْمُكْرَهِ

Chapter 14 – Emancipation of the intoxicated, and the insane, and the coerced

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ عِتْقِ الْمُكْرَهِ فَقَالَ لَيْسَ عِتْقُهُ بِعِتْقٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about an emancipation of the coerced. So heasws said: ‘His emancipation is not with a (valid) emancipation’.[784]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمَعْتُوهَةِ الذَّاهِبَةِ الْعَقْلِ أَ يَجُوزُ بَيْعُهَا وَ صَدَقَتُهَا قَالَ لَا وَ عَنْ طَلَاقِ السَّكْرَانِ وَ عِتْقِهِ قَالَ لَا يَجُوزُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the demented woman with the intellect gone, is her selling and her charity allowed?’ Heasws; ‘No’. And about a divorce by the intoxicated and his emancipation, heasws said: ‘Not allowed’.[785]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَوْ قَالَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ وَ فُضَيْلٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ الْمُدَلَّهَ لَيْسَ عِتْقُهُ بِعِتْقٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Umar Bin Aizna, from Zurara, or said, and Muhammad Bin Muslim, and Bureyd Bin Muawiya, and Fuzeyl, and Ismail Al Azraq, and Ma’amar Bin Yahya,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws that the bewitched, his emancipation is not with a (valid) emancipation’.[786]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ الْحُسَيْنِ بْنِ هَاشِمٍ وَ صَفْوَانَ جَمِيعاً عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ عِتْقُ السَّكْرَانِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Rabat and Al Husayn Bin Hashim, and Safwan altogether, from Ibn Muskan, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘An emancipation by the intoxicated is not allowed’.[787]

باب أُمَّهَاتِ الْأَوْلَادِ

Chapter 15 – Mothers of the children

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أُمِّ الْوَلَدِ قَالَ أَمَةٌ تُبَاعُ وَ تُورَثُ وَ تُوهَبُ وَ حَدُّهَا حَدُّ الْأَمَةِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a mother of the child. Heasws said: ‘She can be sold, and inherited, and gifted, and her legal penalty (Hadd) is a legal penalty (Hadd) of the slave girl’.[788]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أُمِّ الْوَلَدِ تُبَاعُ فِي الدَّيْنِ قَالَ نَعَمْ فِي ثَمَنِ رَقَبَتِهَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Umar Bin Yazeed,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a mother of the child, (can) she be sold regarding the debt. Heasws said: ‘Yes, regarding a price of her slavery’.[789]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّمَا رَجُلٍ تَرَكَ سُرِّيَّةً لَهَا وَلَدٌ أَوْ فِي بَطْنِهَا وَلَدٌ أَوْ لَا وَلَدَ لَهَا فَإِنْ أَعْتَقَهَا رَبُّهَا عَتَقَتْ وَ إِنْ لَمْ يُعْتِقْهَا حَتَّى تُوُفِّيَ فَقَدْ سَبَقَ فِيهَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ وَ كِتَابُ اللَّهِ أَحَقُّ فَإِنْ كَانَ لَهَا وَلَدٌ فَتَرَكَ مَالًا جُعِلَتْ فِي نَصِيبِ وَلَدِهَا

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Aasim Bin Humeyr, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘Whichever man leaves a concubine having a child for her or a child in her belly, or not having a child for her, so if her lord were to emancipate her, so she is emancipated, and if he does not emancipate her until she dies (so be it), for there has preceded with regards to it a Book of Allahazwj Mighty and Majestic, and the Book of Allahazwj is more rightful. So if there was a child for her, and she has left wealth, so it would be made to be in the share of her child’.

قَالَ وَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ تَرَكَ جَارِيَةً وَ قَدْ وَلَدَتْ مِنْهُ ابْنَةً وَ هِيَ صَغِيرَةٌ غَيْرَ أَنَّهَا تُبِينُ الْكَلَامَ فَأَعْتَقَتْ أُمَّهَا فَخَاصَمَ فِيهَا مَوَالِي أَبِي الْجَارِيَةِ فَأَجَازَ عِتْقَهَا لِلْأُمِّ .

And Amir Al-Momineenasws has judged regarding a man who left a slave girl and she had given birth to a daughter from him, and she was small without being able to manifest the speech. So her mother was emancipated. So the guardians of the father of the slave girl disputed with regards to her, so heasws allowed her emancipation for the mother’.[790]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اشْتَرَى جَارِيَةً يَطَؤُهَا فَوَلَدَتْ لَهُ وَلَداً فَمَاتَ وَلَدُهَا فَقَالَ إِنْ شَاءُوا بَاعُوهَا فِي الدَّيْنِ الَّذِي يَكُونُ عَلَى مَوْلَاهَا مِنْ ثَمَنِهَا وَ إِنْ كَانَ لَهَا وَلَدٌ قُوِّمَتْ عَلَى وَلَدِهَا مِنْ نَصِيبِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding a man who bought a slave girl (and) copulated with her. So she gave birth for him to a child, and her child died. So heasws said: ‘If he so desires to, he sells her regarding the debts which happen to be upon her master, from her price, and if there was a child for her, it would be evaluated upon her child from his share’.[791]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ قَالَ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) أَسْأَلُكَ فَقَالَ سَلْ فَقُلْتُ لِمَ بَاعَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أُمَّهَاتِ الْأَوْلَادِ قَالَ فِي فَكَاكِ رِقَابِهِنَّ قُلْتُ وَ كَيْفَ ذَلِكَ فَقَالَ أَيُّمَا رَجُلٍ اشْتَرَى جَارِيَةً فَأَوْلَدَهَا ثُمَّ لَمْ يُؤَدِّ ثَمَنَهَا وَ لَمْ يَدَعْ مِنَ الْمَالِ مَا يُؤَدَّى عَنْهَا أُخِذَ وَلَدُهَا مِنْهَا وَ بِيعَتْ فَأُدِّيَ ثَمَنُهَا قُلْتُ فَيُبَعْنَ فِيمَا سِوَى ذَلِكَ مِنْ أَبْوَابِ الدَّيْنِ وَ وُجُوهِهِ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws’, or said, ‘Abu Ibrahimasws (7th Imamasws), ‘I would like to ask youasws’. So heasws said: ‘Ask’. So I said, ‘Why did Amir Al-Momineenasws sell the mother of the children?’ Heasws said: ‘Regarding their escape from slavery’. I said, ‘And how was that?’ So heasws said: ‘Whichever man buys a slave girl, so she begets, then her price is not paid, and he does not leave from the wealth what is to be paid off from her, her child would be taken from her, and it would be sold, so her price would be paid’. I said, ‘Can he sell regarding what is beside that from the matter of the debts and its aspects?’ Heasws said; ‘No’.[792]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ فِي أُمِّ وَلَدٍ لَيْسَ لَهَا وَلَدٌ مَاتَ وَلَدُهَا وَ مَاتَ عَنْهَا صَاحِبُهَا وَ لَمْ يُعْتِقْهَا هَلْ يَحِلُّ لِأَحَدٍ تَزْوِيجُهَا قَالَ لَا هِيَ أَمَةٌ لَا يَحِلُّ لِأَحَدٍ تَزْوِيجُهَا إِلَّا بِعِتْقٍ مِنَ الْوَرَثَةِ فَإِنْ كَانَ لَهَا وَلَدٌ وَ لَيْسَ عَلَى الْمَيِّتِ دَيْنٌ فَهِيَ لِلْوَلَدِ وَ إِذَا مَلَكَهَا الْوَلَدُ فَقَدْ عَتَقَتْ بِمِلْكِ وَلَدِهَا لَهَا وَ إِنْ كَانَتْ بَيْنَ شُرَكَاءَ فَقَدْ عَتَقَتْ مِنْ نَصِيبِ وَلَدِهَا وَ تُسْتَسْعَى فِي بَقِيَّةِ ثَمَنِهَا .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and someone else, from Yunus,

(It has been narrated) regarding a mother of a child, not having a child, for her child had died, and her master died from her, and did not emancipate her. Is it permissible for anyone to marry her?’ Heasws said: ‘No, she is a slave. It is not Permissible for anyone to marry her except by emancipating her from the inheritors. So if there was a child for her, and there is no debt upon the deceased, so she is for the child, and when her child owns her, so she is emancipated by the ownership of the child of hers, even though it may be between partners, so she has been emancipated from the share of her child, and she would work with regards to the remainder of her price’.[793]

باب نَوَادِرَ

Chapter 16 - Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ بَاعَ مِنْ رَجُلٍ جَارِيَةً بِكَذَا إِلَى سَنَةٍ فَلَمَّا قَبَضَهَا الْمُشْتَرِي أَعْتَقَهَا مِنَ الْغَدِ وَ تَزَوَّجَهَا وَ جَعَلَ مَهْرَهَا عِتْقَهَا ثُمَّ مَاتَ بَعْدَ ذَلِكَ بِشَهْرٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ لِلَّذِي اشْتَرَاهَا إِلَى سَنَةٍ مَالٌ أَوْ عُقْدَةٌ تُحِيطُ بِقَضَاءِ مَا عَلَيْهِ مِنَ الدَّيْنِ فِي رَقَبَتِهَا فَإِنَّ عِتْقَهُ وَ نِكَاحَهُ جَائِزَانِ

Muhammad Bin Yahya, from Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Abdullahasws was asked and I was present, about a man who sold a slave girl to a man with such (and such a price) for up to a year. So when the buyer took possession of her, he emancipated her from the morning, and married her, and made her dower to be her emancipation. Then, a month later, he died. So Abu Abdullahasws said: ‘If there was wealth for the one who bought her, for up to a year, or a contract which overcomes the fulfillment of what is upon him from the debt with regards to her slavery, so his emancipation and his marriage are both allowed’.

قَالَ وَ إِنْ لَمْ يَكُنْ لِلَّذِي اشْتَرَاهَا فَأَعْتَقَهَا وَ تَزَوَّجَهَا مَالٌ وَ لَا عُقْدَةٌ يَوْمَ مَاتَ تُحِيطُ بِقَضَاءِ مَا عَلَيْهِ مِنَ الدَّيْنِ بِرَقَبَتِهَا فَإِنَّ عِتْقَهُ وَ نِكَاحَهُ بَاطِلَانِ لِأَنَّهُ أَعْتَقَ مَا لَا يَمْلِكُ وَ أَرَى أَنَّهَا رِقٌّ لِمَوْلَاهَا الْأَوَّلِ

Heasws said: ‘And if there does not happen to be any wealth for the one who bought her, so he emancipated her and married her, and there is no contract on the day he died which overcomes the fulfillment of what is upon him from the debts by her emancipation, so his emancipation and his marriage are both invalid, because he emancipated with what he did not own, and Iasws view her as being a slave of her former master’.

قِيلَ لَهُ فَإِنْ كَانَتْ عَلِقَتْ أَعْنِي مِنَ الْمُعْتِقِ لَهَا الْمُتَزَوِّجِ بِهَا مَا حَالُ الَّذِي فِي بَطْنِهَا فَقَالَ الَّذِي فِي بَطْنِهَا مَعَ أُمِّهِ كَهَيْئَتِهَا .

It was said to himasws, ‘If it was such that she conceived, meaning from the emancipator of her, the one who married her, what is the state of that which is in her belly?’ So heasws said: ‘That which is in her belly is with its mother, like her’.[794]

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الْمَمْلُوكِ يُعْطِي الرَّجُلَ مَالًا لِيَشْتَرِيَهُ فَيُعْتِقَهُ قَالَ لَا يَصْلُحُ لَهُ ذَلِكَ .

Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding the slave who gives wealth to the man in order to buy him, so he would emancipate him. Heasws said: ‘That is not correct for him’.[795]

ابْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ هِشَامَ بْنَ أُدَيْنٍ سَأَلَنِي أَنْ أَسْأَلَكَ عَنْ رَجُلٍ جَعَلَ لِعَبْدِهِ الْعِتْقَ إِنْ حَدَثَ بِسَيِّدِهِ حَدَثُ الْمَوْتِ فَمَاتَ السَّيِّدُ وَ عَلَيْهِ تَحْرِيرُ رَقَبَةٍ وَاجِبَةٍ فِي كَفَّارَةٍ أَ يُجْزِئُ عَنِ الْمَيِّتِ عِتْقُ الْعَبْدِ الَّذِي كَانَ السَّيِّدُ جَعَلَ لَهُ الْعِتْقَ بَعْدَ مَوْتِهِ فِي تَحْرِيرِ الرَّقَبَةِ الَّتِي كَانَتْ عَلَى الْمَيِّتِ فَقَالَ لَا .

Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘I said to Abu Abdullahasws that Hisham Bin Adeyn asked me to ask youasws about a man who made the emancipation of his slave if there were to occur the event of death with his master. So the master died, and upon him was an Obligatory emancipation of a neck with regards to an expiation. Is it allowed, on behalf of the deceased, an emancipation of the slave for whom the master had made the emancipation to be for him, after his death, in the freeing of the neck which was upon the deceased?’ Heasws said: ‘No’.[796]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ وَ أَنَا حَاضِرٌ فَقَالَ يَكُونُ لِيَ الْغُلَامُ فَيَشْرَبُ الْخَمْرَ وَ يَدْخُلُ فِي هَذِهِ الْأُمُورِ الْمَكْرُوهَةِ فَأُرِيدُ عِتْقَهُ فَهَلْ عِتْقُهُ أَحَبُّ إِلَيْكَ أَوْ أَبِيعُهُ وَ أَتَصَدَّقُ بِثَمَنِهِ فَقَالَ إِنَّ الْعِتْقَ فِي بَعْضِ الزَّمَانِ أَفْضَلُ وَ فِي بَعْضِ الزَّمَانِ الصَّدَقَةُ أَفْضَلُ فَإِذَا كَانَ النَّاسُ حَسَنَةً حَالُهُمْ فَالْعِتْقُ أَفْضَلُ فَإِذَا كَانُوا شَدِيدَةً حَالُهُمْ فَالصَّدَقَةُ أَفْضَلُ وَ بَيْعُ هَذَا أَحَبُّ إِلَيَّ إِذَا كَانَ بِهَذِهِ الْحَالِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked himasws and I was present, so he said, ‘There happens to be a slave for me, so he drank the wine, and he entered into this matter (Al-Wilayah) unwillingly. So I intend to emancipate him. So is his emancipation more beloved to youasws, or I sell him, and I give in charity with his price?’ So heasws said: ‘The emancipation is better in certain times, and in certain times the charity is better. So when the state of the people was good, so the emancipation is better. So when they state was difficult (committing sins), so the charity is preferable; and selling this one is more beloved to measws, when he was in this state’.[797]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِنَّ النَّاسَ كُلَّهُمْ أَحْرَارٌ إِلَّا مَنْ أَقَرَّ عَلَى نَفْسِهِ بِالْعُبُودِيَّةِ وَ هُوَ مُدْرِكٌ مِنْ عَبْدٍ أَوْ أَمَةٍ وَ مَنْ شُهِدَ عَلَيْهِ بِالرِّقِّ صَغِيراً كَانَ أَوْ كَبِيراً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Amir Al-Momineenasws was saying that the people, all of them are free, except for the one who confesses upon himself with the slavery, and he was an adult from a slave, or a slave girl; and the one against who is testified with the slavery, whether he was young or old’.[798]

عَلِيٌّ عَنْ أَبِيهِ عَنْ دَاوُدَ النَّهْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ دَخَلَ ابْنُ أَبِي سَعِيدٍ الْمُكَارِي عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لَهُ أَبْلَغَ اللَّهُ مِنْ قَدْرِكَ أَنْ تَدَّعِيَ مَا ادَّعَى أَبُوكَ فَقَالَ لَهُ مَا لَكَ أَطْفَأَ اللَّهُ نُورَكَ وَ أَدْخَلَ الْفَقْرَ بَيْتَكَ أَ مَا عَلِمْتَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً فَوَهَبَ لَهُ مَرْيَمَ وَ وَهَبَ لِمَرْيَمَ عِيسَى ( عليه السلام ) فَعِيسَى مِنْ مَرْيَمَ وَ مَرْيَمُ مِنْ عِيسَى وَ مَرْيَمُ وَ عِيسَى شَيْ‏ءٌ وَاحِدٌ وَ أَنَا مِنْ أَبِي وَ أَبِي مِنِّي وَ أَنَا وَ أَبِي شَيْ‏ءٌ وَاحِدٌ

Ali, from his father, from Dawood Al Nahdy, from one of our companions who said,

‘Ibn Abu Saeed came over to Abu Al-Hassan Al-Rezaasws, so he said to himasws, ‘May Allahazwj Denounce yourasws abilities if youasws were to claim what yourasws fatherasws claimed’. So heasws said to him: ‘What is the matter with you? May Allahazwj Extinguish your light, and enter the poverty into your house. Do you not know that Allahazwj Blessed and High Revealed unto Imransa that Iazwj shall Endow a male to yousa, so Heazwj Endowed to himsa Maryamsa, and Endowed unto Maryamsa, Isasa. Thus Isasa is from Maryamsa, and Maryamsa is from Isasa, and Maryamsa & Isasa are one thing; and Iasws am from myasws fatherasws, and myasws fatherasws is from measws, and Iasws & myasws fatherasws are one thing’.

فَقَالَ لَهُ ابْنُ أَبِي سَعِيدٍ وَ أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَقَالَ لَا إِخَالُكَ تَقْبَلُ مِنِّي وَ لَسْتَ مِنْ غَنَمِي وَ لَكِنْ هَلُمَّهَا فَقَالَ رَجُلٌ قَالَ عِنْدَ مَوْتِهِ كُلُّ مَمْلُوكٍ لِي قَدِيمٍ فَهُوَ حُرٌّ لِوَجْهِ اللَّهِ قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ يَقُولُ فِي كِتَابِهِ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ فَمَا كَانَ مِنْ مَمَالِيكِهِ أَتَى عَلَيْهِ سِتَّةُ أَشْهُرٍ فَهُوَ قَدِيمٌ وَ هُوَ حُرٌّ

So Ibn Abu Saeed said to himasws, ‘And I ask youasws a question’. So he said, ‘I am not contravening youasws. Accept from me, and there is none from my efforts but I bring it forward’. So he said: ‘A man said during his death, ‘Every owned slave of mine from old, so he is free for the Face of Allahazwj’. Heasws said: ‘Yes. Allahazwj Mighty is Hisazwj Mention is saying in Hisazwj Book [36:39] till it becomes again as an old dry palm branch. Thus whatever was from his owned slave, whom six months have come upon, so he is from old, and he is free’.

قَالَ فَخَرَجَ مِنْ عِنْدِهِ وَ افْتَقَرَ حَتَّى مَاتَ وَ لَمْ يَكُنْ عِنْدَهُ مَبِيتُ لَيْلَةٍ لَعَنَهُ اللَّهُ .

He (the narrator) said, ‘So he went out from hisasws presence, and contemplated until he died, and there did not happen to be an overnight stay. May Allahazwj Curse him’.[799]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ نَكَحَ وَلِيدَةَ رَجُلٍ أَعْتَقَ رَبُّهَا أَوَّلَ وَلَدٍ تَلِدُهُ فَوَلَدَتْ تَوْأَماً فَقَالَ أُعْتِقَ كِلَاهُمَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Fazl Al Hashimy, from his father, raising it,

‘Heasws said: ‘Amir Al-Momineenasws judged regarding a man who married a child of a man whose lord had emancipated the first child she gave birth to. So she gave birth to twins. So heasws said: ‘Both of them are emancipated’.[800]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنِ الْمَمْلُوكِ يَحْضُرُهُ الْمَوْتُ فَيُعْتِقُهُ الْمَوْلَى فِي تِلْكَ السَّاعَةِ فَيَخْرُجُ مِنَ الدُّنْيَا حُرّاً فَهَلْ لِمَوْلَاهُ فِي ذَلِكَ أَجْرٌ أَوْ يَتْرُكُهُ فَيَكُونُ لَهُ أَجْرُهُ إِذَا مَاتَ وَ هُوَ مَمْلُوكٌ فَكَتَبَ إِلَيْهِ يَتْرُكُ الْعَبْدَ مَمْلُوكاً فِي حَالِ مَوْتِهِ فَهُوَ أَجْرٌ لِمَوْلَاهُ وَ هَذَا عِتْقٌ فِي هَذِهِ السَّاعَةِ لَيْسَ بِنَافِعٍ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad,

(It has been narrated) from Ali Bin Mahziyar who wrote to himasws asking himasws about the owned slave to whom death presented itself. So the master emancipates him during that moment. So he exited from the world a free man. So, is it for his master with regards to that, a recompense, or he leaves him so there would happen to be a recompense for him when he dies and he is an owned slave?’ So heasws wrote to him: ‘He should leave the slave as owned during the state of his death, so it is a recompense for his master, and this emancipation during these times, is not beneficial for him’.[801]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ نَهِيكٍ عَنْ عَلِيِّ بْنِ الْحَارِثِ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنْ نَاجِيَةَ قَالَ رَأَيْتُ رَجُلًا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَعْتَقْتُ خَادِماً لِي وَ هُوَ ذَا أَطْلُبُ شِرَاءَ خَادِمٍ مُنْذُ سِنِينَ فَمَا أَقْدِرُ عَلَيْهَا فَقَالَ مَا فَعَلَتِ الْخَادِمُ قَالَ حَيَّةٌ قَالَ رُدَّهَا فِي مَمْلُوكَتِهَا مَا أَغْنَى اللَّهَ مِنْ عِتْقِ أَحَدِكُمْ تُعْتِقُونَ الْيَوْمَ وَ يَكُونُ عَلَيْنَا غَداً لَا يَجُوزُ لَكُمْ أَنْ تُعْتِقُوا إِلَّا عَارِفاً .

Muhammad Bin Yahya, from salma Bin Al Khattab, from Abdullah Bin Muhammad Bin Naheyk, from Ali Bin Al Haris, from Sabbah Al Muzny, from Najiya who said,

‘I saw a man in the presence of Abu Abdullahasws, so he said to himasws, ‘May I be sacrificed for youasws! I emancipated a female servant of mine and she was a sought after attendant for years. So what do I value upon her?’ So heasws said: ‘What does the attendant do?’ Heasws said: ‘She is a snake (hypocrite)’. Heasws said: ‘Return her in her slavery. Whatever Allahazwj has Made one of you to be self-sufficient from emancipation, you are emancipating today, and it would happen upon usasws tomorrow. It is not allowed for you that you emancipate except one whom you recognise’.[802]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ عِتْقُ رَقَبَةٍ وَ أَرَادَ أَنْ يُعْتِقَ نَسَمَةً أَيُّهُمَا أَفْضَلُ أَنْ يُعْتِقَ شَيْخاً كَبِيراً أَوْ شَابّاً أَجْرَدَ قَالَ أَعْتَقَ مَنْ أَغْنَى نَفْسَهُ الشَّيْخُ الْكَبِيرُ الضَّعِيفُ أَفْضَلُ مِنَ الشَّابِّ الْأَجْرَدِ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassan Musaasws, said, ‘I asked himasws about a man upon whom is the emancipation of a neck, and he intended to emancipate a person. Which of these two is better, if he emancipates an old man, or a beardless youth?’ Heasws said: ‘Emancipate the one who can be self-sufficient himself. The old weak sheikh is better than the beardless youth’.[803]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لَا يَجُوزُ فِي الْعَتَاقِ الْأَعْمَى وَ الْمُقْعَدُ وَ يَجُوزُ الْأَشَلُّ وَ الْأَعْرَجُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said that Amir Al-Momineenasws said: ‘It is not allowed in the emancipations – the blind, and the seated cripple, and it is allowed – the paralysed and the lame’.[804]

أَحْمَدُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ بَعْضِ آلِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ مُؤْمِناً فَقَدْ عَتَقَ بَعْدَ سَبْعِ سِنِينَ أَعْتَقَهُ صَاحِبُهُ أَمْ لَمْ يُعْتِقْهُ وَ لَا تَحِلُّ خِدْمَةُ مَنْ كَانَ مُؤْمِناً بَعْدَ سَبْعِ سِنِينَ .

Ahmad, from a number of our companions, from Ali Bin Asbaat, from Muhammad Bin Abdullah Bin Zurara, from one of the progeny of A’ayn,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was a Believer, so he is emancipated after seven years, whether his master emancipates him or does not emancipate him, and it is not Permissible to have the services of the one who was a Believer after seven years’.[805]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يَبِيعُ عَبْدَهُ بِنُقْصَانٍ مِنْ ثَمَنِهِ لِيُعْتَقَ فَقَالَ لَهُ الْعَبْدُ فِيمَا بَيْنَهُمَا إِنَّ لَكَ عَلَيَّ كَذَا وَ كَذَا أَ يَأْخُذُهُ مِنْهُ فَقَالَ يَأْخُذُهُ مِنْهُ عَفْواً وَ يَسْأَلُهُ إِيَّاهُ فِي عَفْوِهِ فَإِنْ أَبَى فَلْيَدَعْهُ .

Abu Al Ashary, from Muhammad Bin Abdul Jabbar, from Ismail Bin Sahl, from Muawiya Bin Maysara,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who sold his slave at a loss from his price in order to emancipate. So the slave said to him, ‘With regards to what is between the two (prices), for you, upon me is such and such’. Can he take it from him?’ So heasws said: ‘He takes it from him as a pardon, and he asks him for it to be excused. So if he (master) refuses, so let him (the slave) pay it’.[806]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ قَالَ فِي رَجُلٍ كَانَ لَهُ عِدَّةُ مَمَالِيكَ فَقَالَ أَيُّكُمْ عَلَّمَنِي آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ حُرٌّ فَعَلَّمَهُ وَاحِدٌ مِنْهُمْ ثُمَّ مَاتَ الْمَوْلَى وَ لَمْ يُدْرَ أَيُّهُمُ الَّذِي عَلَّمَهُ الْآيَةَ هَلْ يُسْتَخْرَجُ بِالْقُرْعَةِ قَالَ نَعَمْ وَ لَا يَجُوزُ أَنْ يَسْتَخْرِجَهُ أَحَدٌ إِلَّا الْإِمَامُ فَإِنَّ لَهُ كَلَاماً وَقْتَ الْقُرْعَةِ يَقُولُهُ وَ دُعَاءً لَا يَعْلَمُهُ سِوَاهُ وَ لَا يَقْتَدِرُ عَلَيْهِ غَيْرُهُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,

‘Heasws said regarding a man who had a number of owned slaves. So he said, ‘Whichever of you teaches me a Verse from the Book of Allahazwj Mighty and Majestic, so he is free’. So one of them taught him. Then the master died, and it was not known which of them was the one who taught him the Verse. Can a lot be drawn?’ Heasws said: ‘Yes, and it is not allowed for anyone to extract him except for the Imamasws, as for it is speech (to be recited), and a time for the drawing of lots, and a supplication which no one knows besides himasws, nor is anyone able over it apart from himasws’.[807]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِإِسْمَاعِيلَ حَقِيبَةَ وَ الْحَارِثِ النَّصْرِيِّ اطْلُبُوا لِي جَارِيَةً مِنْ هَذَا الَّذِي يُسَمُّونَهُ كَدْبَانُوجَةَ تَكُونُ مَعَ أُمِّ فَرْوَةَ فَدَلُّونَا عَلَى جَارِيَةٍ لِرَجُلٍ مِنَ السَّرَّاجِينَ قَدْ وَلَدَتْ لَهُ ابْناً وَ مَاتَ وَلَدُهَا فَأَخْبَرُوهُ بِخَبَرِهَا فَأَمَرَهُمْ فَاشْتَرَوْهَا وَ كَانَ اسْمُهَا رِسَالَةَ فَغَيَّرَ اسْمَهَا وَ سَمَّاهَا سَلْمَى وَ زَوَّجَهَا سَالِماً مَوْلَاهُ وَ هِيَ أُمُّ الْحُسَيْنِ بْنِ سَالِمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya, from Abu Makhlad Al Sarraj who said,

‘Abu Abdullahasws said to Ismail Haqeeba and Al-Haris Al-nasry: ‘Seek out a slave girl for me from this which they call ‘Kadabanouj’, she can be with Umm Farwaas’. So they pointed us to a slave girl of a man from Al-Sarrajeen who had given birth to a son for him, and her son had died. So they informed him with her news. So, he ordered them, and they bought her, and her name was Rasala, so heasws changed her name and called her Salma, and Salim, her master, married her, and she is a mother of Al-Husayn Bin Saalim’.[808]

باب الْوَلَاءِ لِمَنْ أَعْتَقَ

Chapter 17 – The guardianship is for the one who emancipates

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلَاءُ لِمَنْ أَعْتَقَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The guardianship is for the one who emancipates’.[809]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ إِذَا أُعْتِقَ أَ لَهُ أَنْ يَضَعَ نَفْسَهُ حَيْثُ شَاءَ وَ يَتَوَلَّى مَنْ أَحَبَّ فَقَالَ إِذَا أُعْتِقَ لِلَّهِ فَهُوَ مَوْلًى لِلَّذِي أَعْتَقَهُ فَإِذَا أُعْتِقَ وَ جُعِلَ سَائِبَةً فَلَهُ أَنْ يَضَعَ نَفْسَهُ حَيْثُ شَاءَ وَ يَتَوَلَّى مَنْ شَاءَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam,f rom Aban, from Ismail Bin Al Fazal who said,

‘I asked Abu Abdullahasws about the man when is emancipated, is it for him that he places himself wherever he so desires to, and makes a guardian to the one whom he loves to?’ So heasws said: ‘When he is emancipated for the Sake of Allahazwj, so he is a slave of the one who emancipated him. So when he is emancipated and is made a freed slave, so for him is that he places himself wherever he so desires to and makes a guardian the one who he so desires to’.[810]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي حَدِيثِ بَرِيرَةَ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِعَائِشَةَ أَعْتِقِي فَإِنَّ الْوَلَاءَ لِمَنْ أَعْتَقَ .

Muhamad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding a Hadeeth of Bareyra that the Prophetsaww said to Ayesha: ‘Emancipate, for the guardianship is for the one who emancipates’.[811]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَتْ عَائِشَةُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَهْلَ بَرِيرَةَ اشْتَرَطُوا وَلَاءَهَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلَاءُ لِمَنْ أَعْتَقَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘Ayesha said to Rasool-Allahsaww, ‘The people of Bareyra are stipulating their guardianship’. So Rasool-Allahsaww said: ‘The guardianship is for the one who emancipates’.[812]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي امْرَأَةٍ أَعْتَقَتْ رَجُلًا لِمَنْ وَلَاؤُهُ وَ لِمَنْ مِيرَاثُهُ قَالَ لِلَّذِي أَعْتَقَهُ إِلَّا أَنْ يَكُونَ لَهُ وَارِثٌ غَيْرُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said regarding a woman who emancipated a man. For whom is his guardianship, and for whom is his inheritance?’ Heasws said: ‘For the one who emancipated him, except if there happens to be an inheritor for him apart from her’.[813]

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باب

Chapter 18 – A Chapter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ قَالَ حَدَّثَتْنِي عَمَّتِي قَالَتْ إِنِّي جَالِسَةٌ بِفِنَاءِ الْكَعْبَةِ إِذْ أَقْبَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رَآنِي مَالَ إِلَيَّ فَسَلَّمَ عَلَيَّ فَقَالَ مَا يُجْلِسُكِ هَاهُنَا فَقُلْتُ أَنْتَظِرُ مَوْلًى لَنَا

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Suleym Al Farra, from Al Hassan Bin Muslim who said,

‘My maternal aunt narrated to me. She said, ‘I was seated by the courtyard of the Kabah, when Abu Abdullahasws came over. So when heasws saw me, altered hisasws course towards me. So heasws greeted me and heasws said: ‘What makes you sit over here?’ So I said, ‘I am awaiting a slave of ours’.

قَالَتْ فَقَالَ لِي أَعْتَقْتُمُوهُ قُلْتُ لَا وَ لَكِنْ أَعْتَقْنَا أَبَاهُ فَقَالَ لَيْسَ ذَلِكِ مَوْلَاكُمْ هَذَا أَخُوكُمْ وَ ابْنُ عَمِّكُمْ إِنَّمَا الْمَوْلَى الَّذِي جَرَتْ عَلَيْهِ النِّعْمَةُ فَإِذَا جَرَتْ عَلَى أَبِيهِ وَ جَدِّهِ فَهُوَ ابْنُ عَمِّكِ وَ أَخُوكِ .

She said, ‘So heasws said to me: ‘Emancipate him’. I said, ‘No, but we have emancipated his father’. So heasws said: ‘That is not your slave. This is your brother, and a son of your uncle. But rather, the slave is the one upon whom the bounty flowed. So when it flowed upon his father and his grandfather, so he is a son of your uncle, and your brother’.[814]

عَنْهُ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ يَرْفَعُهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِنَّمَا الْمَوْلَى الْجَلِيبُ الْعَتِيقُ وَ ابْنُهُ عَرَبِيٌّ وَ ابْنُ ابْنِهِ مِنْ أَنْفُسِهِمْ .

From him, from Al Barqy, from Sa’ad Bin Sa’ad, from Abdullah Bin Jundab,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather the slave of Al-Jaleed is old, and his son is an Arab, and a son of his son, is from himself’.[815] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعِي عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ فَقَالَ لِي مَنْ هَذَا فَقُلْتُ مَوْلًى لَنَا فَقَالَ أَعْتَقْتُمُوهُ أَوْ أَبَاهُ فَقُلْتُ بَلْ أَبَاهُ فَقَالَ لَيْسَ هَذَا مَوْلَاكَ هَذَا أَخُوكَ وَ ابْنُ عَمِّكَ وَ إِنَّمَا الْمَوْلَى هُوَ الَّذِي جَرَتْ عَلَيْهِ النِّعْمَةُ فَإِذَا جَرَتْ عَلَى أَبِيهِ فَهُوَ أَخُوكَ وَ ابْنُ عَمِّكَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, and Ali Bin Ibrahim, from his father, altogether, from Bakr Bin Muhammad Al Azdy who said,

‘I went over to Abu Abdullahasws and with me was Ali Bin Abdul Aziz. So heasws said to me: ‘Who is this?’ So I said, ‘A slave of ours’. So heasws said: ‘Have you emancipated him, or his father?’ So I said, ‘But his father’. So heasws said: ‘This one is not your slave. This is your brother, and a son of your uncle. But rather, the slave, he is the one upon whom the bounty flows. So when it flowed upon his father, so he is your brother, and a son of your uncle’.[816]

بَكْرُ بْنُ مُحَمَّدٍ عَنْ جُوَيْرَةَ قَالَتْ مَرَّ بِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا فِي الْمَسْجِدِ الْحَرَامِ أَنْتَظِرُ مَوْلًى لَنَا فَقَالَ يَا أُمَّ عُثْمَانَ مَا يُقِيمُكِ هَاهُنَا فَقُلْتُ أَنْتَظِرُ مَوْلًى لَنَا فَقَالَ أَعْتَقْتُمُوهُ فَقُلْتُ لَا فَقَالَ أَعْتَقْتُمْ أَبَاهُ قُلْتُ لَا أَعْتَقْنَا جَدَّهُ فَقَالَ لَيْسَ هَذَا مَوْلَاكُمْ بَلْ هَذَا أَخُوكُمْ .

Bakr Bin Muhammad, from Juweyria who said,

‘Abu Abdullahasws passed by me, and I was in the Sacred Masjid, awaiting a slave of ours. So heasws said: ‘O Umm Usman! What makes you stay over here?’ So I said, ‘I am awaiting a slave of ours’. So heasws said: ‘Have you emancipated him?’ So I said, ‘No’. So heasws said: ‘Have you emancipated his father?’ I said, ‘No. We emancipated his grandfather’. So heasws said: ‘This is not your slave, but this is your brother’.[817]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ رَجُلٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صُحْبَةُ عِشْرِينَ سَنَةً قَرَابَةٌ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Musa Bin Umar, from A man, from Al Husayn Bin Ulwan,

(It has been narrated) from Abu Abdullahasws having said: ‘A companion of twenty years is a relative’.[818]

باب الْإِبَاقِ

Chapter 19 – The fugitives

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ثَلَاثَةٌ لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ صَلَاةً أَحَدُهُمُ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ إِلَى مَوْلَاهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, and Al Husayn Bin Saeed altogether, from Al Qasim Bin Urwa, from Abdul Hameed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (people) Allahazwj Mighty and Majestic will not Accept their Prayers – one of them is the absconding slave until he returns to his master’.[819]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سَأَلَهُ رَجُلٌ يَتَخَوَّفُ إِبَاقَ مَمْلُوكِهِ أَوْ يَكُونُ الْمَمْلُوكُ قَدْ أَبَقَ أَ يُقَيِّدُهُ أَوْ يَجْعَلُ فِي رَقَبَتِهِ رَايَةً فَقَالَ إِنَّمَا هُوَ بِمَنْزِلَةِ بَعِيرٍ تَخَافُ شِرَادَهُ فَإِذَا خِفْتَ ذَلِكَ فَاسْتَوْثِقْ مِنْهُ وَ لَكِنْ أَشْبِعْهُ وَ اكْسُهُ قُلْتُ وَ كَمْ شِبَعُهُ فَقَالَ أَمَّا نَحْنُ فَنَرْزُقُ عِيَالَنَا مُدَّيْنِ مِنْ تَمْرٍ.

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having been asked, ‘A man fears the absconding of his slave, or the slave happened to have absconded, should he constrain him, or make him to be in his slavery? Yourasws view?’ So heasws said: ‘But rather, he is at the status of a camel which fears its owner. So when it fears that, so it is confident from it, but satiate it (feed it), and clothe it’. I said, ‘And how much is its satiation?’ So heasws said: ‘As for usasws, so weasws used to feed ourasws families from two handfuls of dates’.[820]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ قَدْ أَبَقَ مِنْهُ مَمْلُوكُهُ يَجُوزُ أَنْ يُعْتِقَهُ فِي كَفَّارَةِ الظِّهَارِ قَالَ لَا بَأْسَ بِهِ مَا لَمْ يَعْرِفْ مِنْهُ مَوْتاً

Ali Bin Ibrahim, from his father, from Abu Hashim Al Ja’fary who said,

‘I asked Abu Al-Hassanasws about a man whose owned slave had absconded from him, is he allowed that he emancipates him regarding an expiation of Al-Zahaar?’ Heasws said: ‘There is no problem with it, for as long as death is not recognised from him’.

قَالَ أَبُو هَاشِمٍ رَضِيَ اللَّهُ عَنْهُ وَ كَانَ سَأَلَنِي نَصْرُ بْنُ عَامِرٍ الْقُمِّيُّ أَنْ أَسْأَلَهُ عَنْ ذَلِكَ .

Abu Hashim, may Allahazwj be Pleased with him said, ‘And it was Nasr Bin Aamir Al Qummy who had asked me that I ask himasws about that’.[821]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ الْأَوَّلِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ جَارِيَةٍ مُدَبَّرَةٍ أَبَقَتْ مِنْ سَيِّدِهَا مُدَّةَ سِنِينَ كَثِيرَةٍ ثُمَّ جَاءَتْ مِنْ بَعْدِ مَا مَاتَ سَيِّدُهَا بِأَوْلَادٍ وَ مَتَاعٍ كَثِيرٍ وَ شَهِدَ لَهَا شَاهِدَانِ أَنَّ سَيِّدَهَا قَدْ كَانَ دَبَّرَهَا فِي حَيَاتِهِ مِنْ قَبْلِ أَنْ تَأْبِقَ قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَرَى أَنَّهَا وَ جَمِيعَ مَا مَعَهَا فَهُوَ لِلْوَرَثَةِ قُلْتُ لَا تُعْتَقُ مِنْ ثُلُثِ سَيِّدِهَا قَالَ لَا لِأَنَّهَا أَبَقَتْ عَاصِيَةً لِلَّهِ وَ لِسَيِّدِهَا فَأَبْطَلَ الْإِبَاقُ التَّدْبِيرَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws the 1st, said, ‘I asked himasws about a slave girl with an arranged emancipation who absconded from her master for a period of several years. Then she came back after her master had died, with a child, and a lot of belongings, and two witnesses testified for her that her master had arranged for her emancipation during his lifetime from before she had absconded. So Abu Ja’farasws said: ‘Iasws view that she and the entirety of what is with her, so it is for the inheritors’. I said, ‘She would not be emancipated from a third of her (deceased) master?’ Heasws said: ‘No, because she absconded, being disobedient to Allahazwj and her master, so the absconding invalidated the arranged emancipation’.[822]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي جُعْلِ الْآبِقِ الْمُسْلِمِ يُرَدُّ عَلَى الْمُسْلِمِ وَ قَالَ ( عليه السلام ) فِي رَجُلٍ أَخَذَ آبِقاً فَأَبَقَ مِنْهُ قَالَ لَا شَيْ‏ءَ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khash’amy, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws said regarding the absconded (slave) of a Muslim: ‘He would be returned upon the Muslim’. And heasws said regarding a man who seized an absconding slave, so he absconded from him. Heasws said: ‘There is nothing upon him’.[823]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَمْلُوكُ إِذَا هَرَبَ وَ لَمْ يَخْرُجْ مِنْ مِصْرِهِ لَمْ يَكُنْ آبِقاً .

Ahmad Bin Muhammad, from one of our companions,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘The owned slave, when he flees and does not exit from his city, does not constitute as having absconded’.[824]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَصَابَ عَبْداً آبِقاً فَأَخَذَهُ وَ أَفْلَتَ مِنْهُ الْعَبْدُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ قُلْتُ فَأَصَابَ جَارِيَةً قَدْ سُرِقَتْ مِنْ جَارٍ لَهُ فَأَخَذَهَا لِيَأْتِيَهُ بِهَا فَنَفَقَتْ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from his father, from Ibn Mahboub, from Al Hassan Bin Salih who said,

‘I asked Abu Abdullahasws about a man who came across an absconding slave, so he seized him, and the slave escaped from him. Heasws said: ‘There is nothing upon him’. I said, ‘Supposing he came across a slave girl who had stolen from a neighbour of his, so he seizes in order to come over with her, so she dies’. (Heasws said): ‘There is nothing upon him’.[825]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اخْتُصِمَ إِلَيْهِ فِي رَجُلٍ أَخَذَ عَبْداً آبِقاً وَ كَانَ مَعَهُ ثُمَّ هَرَبَ مِنْهُ قَالَ يَحْلِفُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا سَلَبَهُ ثِيَابَهُ وَ لَا شَيْئاً مِمَّا كَانَ عَلَيْهِ وَ لَا بَاعَهُ وَ لَا دَاهَنَ فِي إِرْسَالِهِ فَإِذَا حَلَفَ بَرِئَ مِنَ الضَّمَانِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws, they disputed to himasws regarding a man who had seized an absconding slave, and he was with him, then he fled from him. He would be made to swear an oath by Allahazwj, besides Whom there is not god except for Himazwj, that he did not confiscate his clothes, nor anything from what was upon him, nor did he sell him, nor coaxed him during his sending. So when he swears, he is free from the responsibility’.[826]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ جُعْلِ الْآبِقِ وَ الضَّالَّةِ قَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about making the absconding slave suffer humiliation. Heasws said: ‘There is no problem with it’.[827]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ فِي الْإِبَاقِ عُهْدَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘There is no patronage regarding the absconding slave’.[828]

––––––––

تَمَّ كِتَابُ الْعِتْقِ وَ التَّدْبِيرِ وَ الْكِتَابَةِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى خَيْرِ خَلْقِهِ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ يَتْلُوهُ كِتَابُ الصَّيْدِ إِنْ شَاءَ اللَّهُ تَعَالَى .

The Book of Emancipation, and the Arrangement, and the Contract is completed, and the Praise is due to Allahazwj the Lordazwj of the Worlds, and Blessings be upon the best of Hisazwj Creatures Muhammadsaww and hissaww Purified Progenyasws, and it will be followed by the Book of Hunting, Allahazwj Willing.

كتاب الصَّيْدِ

THE BOOK OF HUNTING

باب صَيْدِ الْكَلْبِ وَ الْفَهْدِ

Chapter 1 – The hunting by the dog and the leopard

حَدَّثَنَا أَبُو مُحَمَّدٍ هَارُونُ بْنُ مُوسَى التَّلَّعُكْبَرِيُّ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ قَالَ هِيَ الْكِلَابُ .

Abu Muhammad Haroun Bin Musa Al Talakbary narrated to us, from Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, from Ali Bin Ibrahim, form his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

Abu Abdullahasws has said: ‘In the Book of Aliasws regarding the Words of Allahazwj Mighty and Majestic [5:4] and what you have taught the hunting animals, trained ones. Heasws said: ‘These are the dogs’.[829]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ غَيْرِ وَاحِدٍ عَنْهُمَا ( عليهما السلام ) جَمِيعاً أَنَّهُمَا قَالَا فِي الْكَلْبِ يُرْسِلُهُ الرَّجُلُ وَ يُسَمِّي قَالَا إِنْ أَخَذَهُ فَأَدْرَكْتَ ذَكَاتَهُ فَذَكِّهِ وَ إِنْ أَدْرَكْتَهُ وَ قَدْ قَتَلَهُ وَ أَكَلَ مِنْهُ فَكُلْ مَا بَقِيَ وَ لَا تَرَوْنَ مَا تَرَوْنَ فِي الْكَلْبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim, and someone else,

(It has been narrated) from both of themasws (5th and 6th Imamasws) together, bothasws having said regarding the dog which the man sends (to hunt) and Names (Bismillah): ‘If it (the dog) seizes it (the prey) and he (the hunter) comes to it, so he should slaughters it, and if he comes to it and it (the dog) has killed it, and has eaten from it, so he can eat from what remains, but do not be thinking of what you are thinking of regarding the dog’.[830]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ سَالِمٍ الْأَشَلِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَلْبِ يُمْسِكُ عَلَى صَيْدِهِ وَ قَدْ أَكَلَ مِنْهُ قَالَ لَا بَأْسَ بِمَا أَكَلَ وَ هُوَ لَكَ حَلَالٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Abdullah Bin Bukeyr, from Saalim Al Ashalla who said,

‘I asked Abu Abdullahasws about the dog which remains upon its prey, and has eaten from it. Heasws said: ‘There is no problem with what it has eaten, and it is Permissible for you’.[831]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ سَالِمٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُسَرِّحُ كَلْبَهُ الْمُعَلَّمَ وَ يُسَمِّي إِذَا سَرَّحَهُ فَقَالَ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ فَإِذَا أَدْرَكَهُ قَبْلَ قَتْلِهِ ذَكَّاهُ وَ إِنْ وَجَدَ مَعَهُ كَلْباً غَيْرَ مُعَلَّمٍ فَلَا يَأْكُلُ مِنْهُ

A number of our companions, from Sahl Bin Ziyad, from Saalim, and Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ali Bin Raib,f rom Abu Ubeyda Al haza’a who said,

‘I asked Abu Abdullahasws about the man who released (for hunting) his trained dog and he Named (Bismillah) when he released it. So heasws said: ‘He can eat from what it (dog) remains upon it. So when he comes over to it before it has killed it, he should slaughters it, and if he were to find an untrained dog with it, so he cannot eat from it’.

فَقُلْتُ فَالْفَهْدُ قَالَ إِذَا أَدْرَكْتَ ذَكَاتَهُ فَكُلْ وَ إِلَّا فَلَا قُلْتُ أَ لَيْسَ الْفَهْدُ بِمَنْزِلَةِ الْكَلْبِ فَقَالَ لِي لَيْسَ شَيْ‏ءٌ مُكَلَّبٌ إِلَّا الْكَلْبُ .

So I said, ‘So (what about) the leopard?’ Heasws said: ‘When he comes over to it, he slaughters it, so he eats, or else, no’. I said, ‘Is not the leopard as the status of the dog?’ So heasws said to me: ‘There is no trained hunting animal except for the dog’.[832]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ مَا قَتَلَتْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ وَ ذُكِرَ اسْمُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَكُلُوا مِنْهُ وَ مَا قَتَلَتِ الْكِلَابُ الَّتِي لَمْ تُعَلِّمُوهَا مِنْ قَبْلِ أَنْ تُدْرِكُوهُ فَلَا تَطْعَمُوهُ .

Ali Bin Ibrahim, from his father, from Abdul Rahma Bin Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

Abu Ja’farasws having said: ‘Whatever is killed from the trained animals, and the Name of Allahazwj Mighty and Majestic is Mentioned over it, so eat from it; and whatever the dogs kill, those which you have not trained from before, if you come to it, so do not consume it’.[833]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ حَدَّثَنِي حَكَمُ بْنُ حُكَيْمٍ الصَّيْرَفِيُّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْكَلْبِ يَصِيدُ الصَّيْدَ فَيَقْتُلُهُ فَقَالَ لَا بَأْسَ بِأَكْلِهِ قَالَ قُلْتُ فَإِنَّهُمْ يَقُولُونَ إِنَّهُ إِذَا قَتَلَهُ وَ أَكَلَ مِنْهُ فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ فَلَا تَأْكُلْهُ فَقَالَ كُلْ أَ وَ لَيْسَ قَدْ جَامَعُوكُمْ عَلَى أَنَّ قَتْلَهُ ذَكَاتُهُ قَالَ قُلْتُ بَلَى

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Jameel Bin Darraj, from Hakam Bin Hukeym Al Sayrafi who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the dog who hunts the prey, so it kills it’. So heasws said: ‘There is no problem with eating it’. I said, ‘But they (the people) are saying that when it kills it and eats from it, so it is keeping it for itself, therefore do not eat it’. So heasws said: ‘Eat, or have you not formed a consensus upon that if it kills it, it would be its slaughter?’ I said, ‘Yes’.

قَالَ فَمَا يَقُولُونَ فِي شَاةٍ ذَبَحَهَا رَجُلٌ أَ ذَكَّاهَا قَالَ قُلْتُ نَعَمْ قَالَ فَإِنَّ السَّبُعَ جَاءَ بَعْدَ مَا ذَكَّاهَا فَأَكَلَ مِنْهَا بَعْضَهَا أَ يُؤْكَلُ الْبَقِيَّةُ قُلْتُ نَعَمْ قَالَ فَإِذَا أَجَابُوكَ إِلَى هَذَا فَقُلْ لَهُمْ كَيْفَ تَقُولُونَ إِذَا ذَكَّى ذَلِكَ وَ أَكَلَ مِنْهَا لَمْ تَأْكُلُوا وَ إِذَا ذَكَّاهَا هَذَا وَ أَكَلَ أَكَلْتُمْ .

Heasws said: ‘So what are you saying regarding a sheep which a man slaughters, is it purified?’ I said, ‘Yes’. Heasws said: ‘So if the lion were to come after it has been purified (slaughtered), so it (the lion) eats from it, part of it, would you be eating the remainder?’ I said, ‘Yes’. Heasws said: ‘So when they answer you to this, so say to them, ‘How come you are saying when that one (the hunting dog) caught and ate from it, do not eat it, and when this one (man) purifies it (slaughtered), and is eaten (by the lion), you are eating?’[834]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ فَأَدْرَكَهُ وَ قَدْ قَتَلَ قَالَ كُلْ وَ إِنْ أَكَلَ .

Ahmad Bin Muhammad, from Muhassan Bin Ahmad, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about a man who sent his dog (for hunting). So when he came to it, and it had killed it’. Heasws said: ‘Eat, and even if it has eaten (from it)’.[835]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُرْسِلُ الْكَلْبَ عَلَى الصَّيْدِ فَيَأْخُذُهُ وَ لَا يَكُونُ مَعَهُ سِكِّينٌ يُذَكِّيهِ بِهَا أَ يَدَعُهُ حَتَّى يَقْتُلَهُ وَ يَأْكُلَ مِنْهُ قَالَ لَا بَأْسَ قَالَ اللَّهِ عَزَّ وَ جَلَّ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ لَا يَنْبَغِي أَنْ يُؤْكَلَ مِمَّا قَتَلَ الْفَهْدُ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from is father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the man who sent his dog upon the prey, so it seized it, and there did not happen to be a knife with him to slaughter it with. Can he leave it until it (the dog) kills it and (then) he eats from it?’ Heasws said: ‘There is no problem. Allahazwj Mighty and Majestic Says [5:4] so eat from what which they catch for you, and it is not befitting if you eat from what the leopard kills’.[836]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ الْكَلْبِ وَ الْفَهْدِ فَقَالَ لَا تَأْكُلْ صَيْدَ شَيْ‏ءٍ مِنْ هَذِهِ إِلَّا مَا ذَكَّيْتُمُوهُ إِلَّا الْكَلْبَ الْمُكَلَّبَ قُلْتُ فَإِنْ قَتَلَهُ قَالَ كُلْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ... فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy who said,

‘I asked Abu Abdullahasws about the prey of the buzzards and the falcons, and the dogs, and the leopards. So heasws said: ‘Do not eat the prey of anything from these except what you purify (slaughter), except for the hunting dog’. I said, ‘Suppose it kills it?’ Heasws said: ‘Eat, because Allahazwj Mighty and Majestic is Saying [5:4] and what you have taught the hunting animals, trained ones . . . so eat of that which they catch for you and mention the Name of Allah over it’.[837]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَمِعْتُ سَلْمَانَ يَقُولُ كُلْ مِمَّا أَمْسَكَ الْكَلْبُ وَ إِنْ أَكَلَ ثُلُثَيْهِ .

And from him, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Aban Bin Taghlub, from Saeed Bin Al Musayyab who said,

‘I heard Salman saying, ‘Eat from what the (hunting) dog catches, even if it has eaten two-thirds of it’.[838] (P.s. – This is not a Hadeeth)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِلَابُ الْكُرْدِيَّةُ إِذَا عُلِّمَتْ فَهِيَ بِمَنْزِلَةِ السَّلُوقِيَّةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The dogs of the Kurds, when trained, so these are at the status of the Saluqiyya (Yemeni trained dogs)’.[839]

وَ عَنْهُ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سَالِمٍ الْأَشَلِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْكَلْبِ الْمُعَلَّمِ قَدْ أَكَلَ مِنْ صَيْدِهِ قَالَ كُلْ مِنْهُ .

And from him, from Sayf Bin Umeyra, from Mansour Bin Hazim, from Salim Al Ashalli who said,

‘I asked Abu Abdullahasws about the prey of the trained dog who has eaten from the prey. Heasws said: ‘Eat from it’.[840]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ فَأَخَذَ صَيْداً فَأَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِ فَقَالَ كُلْ مِمَّا قَتَلَ الْكَلْبُ إِذَا سَمَّيْتَ عَلَيْهِ فَإِنْ كُنْتَ نَاسِياً فَكُلْ مِنْهُ أَيْضاً وَ كُلْ فَضْلَهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about a man who sent his dog, so it seized a prey and ate from it. Can he eat from its remains?’ So heasws said: ‘Eat from what the dog kills when you Named (Bismillah) over it. So if had forgotten (Bismillah), so eat from it as well, and eat its remains’.[841]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي صَيْدِ الْكَلْبِ إِنْ أَرْسَلَهُ الرَّجُلُ وَ سَمَّى فَلْيَأْكُلْ مِمَّا أَمْسَكَ عَلَيْهِ وَ إِنْ قَتَلَ وَ إِنْ أَكَلَ فَكُلْ مَا بَقِيَ وَ إِنْ كَانَ غَيْرَ مُعَلَّمٍ يُعَلِّمُهُ فِي سَاعَتِهِ ثُمَّ يُرْسِلُهُ فَيَأْكُلُ مِنْهُ فَإِنَّهُ مُعَلَّمٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said regarding a prey of the dog, if the man sends it and Names (Bismillah), so let him eat from what it remains upon it, even if it has killed, and even if it has eaten (from it). So eat from what remains, even it was not trained (earlier on), but he trained it in that very moment, then sends it, so he eats from it, for it is trained.

فَأَمَّا خِلَافُ الْكَلْبِ مِمَّا يَصِيدُ الْفَهْدُ وَ الصَّقْرُ وَ أَشْبَاهُ ذَلِكَ فَلَا تَأْكُلْ مِنْ صَيْدِهِ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مُكَلِّبِينَ فَمَا كَانَ خِلَافَ الْكَلْبِ فَلَيْسَ صَيْدُهُ مِمَّا يُؤْكَلُ إِلَّا أَنْ تُدْرِكَ ذَكَاتَهُ .

So as for (a hunting animal) different to the dog, from what is hunted by the leopard, and the falcon, and similar ones to that, so do not eat from its prey, except what you come to and purify (slaughter) it, because Allahazwj Mighty and Majestic is Saying ‘[5:4] trained ones. So whatever was different to the dog, so its prey is not from what can be eaten, except if you come to it, (and you) purify (slaughter) it’.[842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ سُئِلَ عَنْ صَيْدِ الْبَازِي وَ الْكَلْبِ إِذَا صَادَ وَ قَدْ قَتَلَ صَيْدَهُ وَ أَكَلَ مِنْهُ آكُلُ فَضْلَهُمَا أَمْ لَا فَقَالَ ( عليه السلام ) أَمَّا مَا قَتَلَتْهُ الطَّيْرُ فَلَا تَأْكُلْهُ إِلَّا أَنْ تُذَكِّيَهُ وَ أَمَّا مَا قَتَلَهُ الْكَلْبُ وَ قَدْ ذَكَرْتَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَكُلْ وَ إِنْ أَكَلَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the falcon and the dog when they both hunt and have killed its prey and eaten from it. Can one eat from its remains or not?’ So heasws said: ‘As for what the bird has killed, so do not eat it, except if you purify (slaughter) it; and as for that the dog kills, and the Name of Allahazwj Mighty and Majestic is Mentioned over it, so eat, even if it has eaten from it’.[843]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ كَلْبٍ أَفْلَتَ وَ لَمْ يُرْسِلْهُ صَاحِبُهُ فَصَادَ فَأَدْرَكَهُ صَاحِبُهُ وَ قَدْ قَتَلَهُ أَ يَأْكُلُ مِنْهُ فَقَالَ لَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from AL Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman who said,

‘I asked Abu Abdullahasws about a dog which fled, and was not sent by its owner, so it hunted. Then its owner came over, and it had killed it. Can he eat from it?’ So heasws said: ‘No’.

وَ قَالَ ( عليه السلام ) إِذَا صَادَ وَ قَدْ سَمَّى فَلْيَأْكُلْ وَ إِنْ صَادَ وَ لَمْ يُسَمِّ فَلَا يَأْكُلْ وَ هَذَا مِنْ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ .

And heasws said: ‘When it hunts, and it has been Named (Bismillah), so let him eat, and if it hunts and has not been Named (Bismillah), so no; and this is from what [5:4] and what you have taught the hunting animals, trained ones’.[844]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُرْسِلُ الْكَلْبَ وَ أُسَمِّي عَلَيْهِ فَيَصِيدُ وَ لَيْسَ مَعِي مَا أُذَكِّيهِ بِهِ قَالَ دَعْهُ حَتَّى يَقْتُلَهُ وَ كُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muawiya Bin Hukeym, form Abu Malik Al Hazramy, from Jameel Bin Darraj who said,

‘I said to Abu Abdullahasws, ‘I sent the dog (to hunt) and Named (Bismillah) over it. So it hunted, and there was nothing with me that I could purify (slaughter) it with’. Heasws said: ‘Leave it until it kills it, and eat’.[845]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرْسَلَ الرَّجُلُ كَلْبَهُ وَ نَسِيَ أَنْ يُسَمِّيَ فَهُوَ بِمَنْزِلَةِ مَنْ ذَبَحَ وَ نَسِيَ أَنْ يُسَمِّيَ وَ كَذَلِكَ إِذَا رَمَى بِالسَّهْمِ وَ نَسِيَ أَنْ يُسَمِّيَ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man sends his dog (to hunt) and forgets to Name (Bismillah), so he is at the status of the one slaughters and forgets to Name (Bismillah), and similar to that is when he throws with the spear and forgets to Name (Bismillah)’.[846]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْمٍ أَرْسَلُوا كِلَابَهُمْ وَ هِيَ مُعَلَّمَةٌ كُلُّهَا وَ قَدْ سَمَّوْا عَلَيْهَا فَلَمَّا أَنْ مَضَتِ الْكِلَابُ دَخَلَ فِيهَا كَلْبٌ غَرِيبٌ لَمْ يَعْرِفُوا لَهُ صَاحِباً فَاشْتَرَكْنَ جَمِيعاً فِي الصَّيْدِ فَقَالَ لَا يُؤْكَلُ مِنْهُ لِأَنَّكَ لَا تَدْرِي أَخَذَهُ مُعَلَّمٌ أَمْ لَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, form one of our companions, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a people who sent their dogs (to hunt) and all of these were trained, and they had Named (Bismillah) over it. So when the dogs went, so another dog included itself, one whose owner was not known. So they participated together in the hunting. So heasws said: ‘They should not be eating from it, because it is not known whether it was the trained dog which seized it (the prey) or not’.[847]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْكَلْبُ الْأَسْوَدُ الْبَهِيمُ لَا يُؤْكَلُ صَيْدُهُ لِأَنَّ رَسُولَ اللَّهِ ( عليه السلام ) أَمَرَ بِقَتْلِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The black dog is the beast, do not eat from its prey because Rasool-Allahsaww ordered with its killing’.[848]

باب صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ غَيْرِ ذَلِكَ

Chapter 2 – Prey of the falcon, and the hawk, and other than that

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يُفْتِي وَ كَانَ يَتَّقِي وَ نَحْنُ نَخَافُ فِي صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ أَمَّا الْآنَ فَإِنَّا لَا نَخَافُ وَ لَا نُحِلُّ صَيْدَهَا إِلَّا أَنْ تُدْرَكَ ذَكَاتُهُ فَإِنَّهُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ فِي الْكِلَابِ .

Abu Ali Al Ashary, form Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Halby who said,

‘Abu Abdullahasws said: ‘Myasws father used to pass a Verdict and heasws was fearing (the Clan of Umayya), and weasws (also) fear (the Clan of Umayya) regarding the prey of the falcons and the hawks; and as for now, so weasws are not fearing (the Clan Umayya), and weasws are not Permitting its prey, except if you were to come to it and purify (slaughter) it, for it is in the Book of Aliasws that Allahazwj Mighty and Majestic is Saying [5:4] and what you have taught the hunting animals, trained ones, is regarding the dogs’.[849]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرْسَلْتَ بَازاً أَوْ صَقْراً أَوْ عُقَاباً فَلَا تَأْكُلْ حَتَّى تُدْرِكَهُ فَتُذَكِّيَهُ وَ إِنْ قَتَلَ فَلَا تَأْكُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When you send a falcon, or a hawk, or an eagle (to hunt), so do not eat until you come to it, so you purify (slaughter) it, and if it has killed, so do not eat’.[850]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ وَ صَقْرَهُ فَقَالَ أَمَّا الصَّقْرُ فَلَا تَأْكُلْ مِنْ صَيْدِهِ حَتَّى تُدْرِكَ ذَكَاتَهُ وَ أَمَّا الْكَلْبُ فَكُلْ مِنْهُ إِذَا ذَكَرْتَ اسْمَ اللَّهِ عَلَيْهِ أَكَلَ الْكَلْبُ مِنْهُ أَمْ لَمْ يَأْكُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ail Bin Al Hakam, from Aban Bin Usman, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullahasws about a man who sent his dog and his hawk (to hunt). So heasws said: ‘As for the hawk, so do not eat from its prey until you come to it, (and you) purify (slaughter) it; and as for the dog, so eat from it when you Mentioned the Name of Allahazwj (Bismillah), whether the dog has eaten from it or did not eat from it’.[851]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَرِهَ صَيْدَ الْبَازِي إِلَّا مَا أُدْرِكَتْ ذَكَاتُهُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws that heasws abhorred the prey of the falcon, except what you come to and purify (slaughter) it’.[852]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ بَازَهُ أَوْ كَلْبَهُ فَأَخَذَ صَيْداً وَ أَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِمَا فَقَالَ لَا مَا قَتَلَ الْبَازِي فَلَا تَأْكُلْ مِنْهُ إِلَّا أَنْ تَذْبَحَهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah, said,

‘I asked Abu Abdullahasws about a man who sent his falcon or his dog (to hunt), so it seized a prey, and ate from it. Can he eat from its remains?’ So heasws said: ‘No, whatever the falcon killed so do not eat from it except if you slaughter it’.[853]

أَبَانٌ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَيْدِ الْبَازِي وَ الصَّقْرِ فَقَالَ لَا تَأْكُلْ مَا قَتَلَ الْبَازِي وَ الصَّقْرُ وَ لَا تَأْكُلْ مَا قَتَلَ سِبَاعُ الطَّيْرِ .

Aban, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a prey of the falcon and the hawk. So heasws said: ‘Do not eat what the falcon and the hawk kill, and do not eat what the predators from the birds kill’.[854]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْبَازِي وَ الصَّقْرِ وَ الْعُقَابِ فَقَالَ إِنْ أَدْرَكْتَ ذَكَاتَهُ فَكُلْ مِنْهُ وَ إِنْ لَمْ تُدْرِكْ ذَكَاتَهُ فَلَا تَأْكُلْ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the falcon, and the hawk, and the eagle?’ So heasws said: ‘If you come to it, purify (slaughter) it, so eat from it, and if you do not come to it (and) purify (slaughter) it, so do not eat’.[855]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَبِي ( عليه السلام ) يُفْتِي فِي زَمَنِ بَنِي أُمَيَّةَ أَنَّ مَا قَتَلَ الْبَازِي وَ الصَّقْرُ فَهُوَ حَلَالٌ وَ كَانَ يَتَّقِيهِمْ وَ أَنَا لَا أَتَّقِيهِمْ وَ هُوَ حَرَامٌ مَا قَتَلَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih, from Aban Bin Taghlub who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws was issuing Fatwas during the era of the Clan of Umayya that whatever the falcon and the hawk kills, so it is Permissible, and heasws was observing dissimulation from them, and Iasws am not fearing them (anymore), and it is Prohibited what (they) kill’.[856]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْبَازِي إِذَا صَادَ وَ قَتَلَ وَ أَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِ أَمْ لَا فَقَالَ أَمَّا مَا أَكَلَتِ الطَّيْرُ فَلَا تَأْكُلْ إِلَّا أَنْ تُذَكِّيَهُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about a prey of the falcon when it hunts, and kills, and eats from it – can one eat from its remainder or not?’ So heasws said: ‘As for what the bird ate, so do not eat, except if you purify (slaughter) it’.[857]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصُّقُورِ وَ الْبُزَاةِ وَ عَنْ صَيْدِهَا فَقَالَ كُلْ مَا لَمْ يَقْتُلْنَ إِذَا أَدْرَكْتَ ذَكَاتَهُ وَ آخِرُ الذَّكَاةِ إِذَا كَانَتِ الْعَيْنُ تَطْرِفُ وَ الرِّجْلُ تَرْكُضُ وَ الذَّنَبُ تَتَحَرَّكُ وَ قَالَ ( عليه السلام ) لَيْسَتِ الصُّقُورُ وَ الْبُزَاةُ فِي الْقُرْآنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mufazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the hawk and the falcon, and about its prey. So heasws said: ‘Every prey which it did not kill when you came to it, so purify (slaughter) it, and the last of the purification (slaughtering) is when the eyes were fluttering and the legs were kicking and the tail was moving’. And heasws said: ‘And the hawk and the falcon are not in the Quran (to justify their killings)’.[858]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ قَالَ لَا تَأْكُلْ مِمَّا قَتَلَتْ سِبَاعُ الطَّيْرِ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Al Fazl Bin Abdul Malik who said,

‘Do not eat from that the predatory birds kill’.[859] (P.s. – This is not a Hadeeth)

باب صَيْدِ كَلْبِ الْمَجُوسِيِّ وَ أَهْلِ الذِّمَّةِ

Chapter 3 – Prey of the dog of the Magians and the People under the responsibility (Ahl Al-Zimma)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ كَلْبِ الْمَجُوسِيِّ يَأْخُذُهُ الرَّجُلُ الْمُسْلِمُ فَيُسَمِّي حِينَ يُرْسِلُهُ أَ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ قَالَ نَعَمْ لِأَنَّهُ مُكَلَّبٌ قَدْ ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ.

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the dog of the Magians, the Muslim man takes it, so he Name (Bismillah) when he sends it (to hunt). Can he eat from what it catches upon?’ Heasws said: ‘Yes, because it is a trained hunting animal, the Name of Allahazwj has been Mentioned over it’.[860]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَسْتَعِيرُ كَلْبَ الْمَجُوسِيِّ فَأَصِيدُ بِهِ فَقَالَ ( عليه السلام ) لَا تَأْكُلْ مِنْ صَيْدِهِ إِلَّا أَنْ يَكُونَ عَلَّمَهُ مُسْلِمٌ فَتَعَلَّمَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Mansour Bin Yunus, from Abdul Rahman Bin Sayaba who said,

‘I said to Abu Abdullahasws, ‘I borrowed a dog of the Magians, so I hunted with it. So heasws said: ‘Do not eat from its prey, except if a Muslims trains it, so it learns it’.[861]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَلْبُ الْمَجُوسِيِّ لَا تَأْكُلْ صَيْدَهُ إِلَّا أَنْ يَأْخُذَهُ الْمُسْلِمُ فَيُعَلِّمَهُ وَ يُرْسِلَهُ وَ كَذَلِكَ الْبَازِي وَ كِلَابُ أَهْلِ الذِّمَّةِ وَ بُزَاتُهُمْ حَلَالٌ لِلْمُسْلِمِينَ أَنْ يَأْكُلُوا صَيْدَهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A dog of the Magians, do not eat its prey, except if the Muslim takes it, so he trains it and sends it (to hunt); and similar to that is the falcon, and a dog of the Ahl Al-Zimma (People under the responsibility), and their falcons are Permissible for the Muslims that they should be eating their prey’.[862]

باب الصَّيْدِ بِالسِّلَاحِ

Chapter 4 – Hunting by the weapons

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلْ مِنَ الصَّيْدِ مَا قَتَلَ السَّيْفُ وَ السَّهْمُ وَ الرُّمْحُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ibn Fazzal, from Sa’alba Bin Maymoun, from Bureyd Bin MUawiya Al Ijaly, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Eat from the hunt what is killed by the sword, and the arrow, and the spear’.

وَ سُئِلَ عَنْ صَيْدٍ صِيدَ فَتَوَزَّعَهُ الْقَوْمُ قَبْلَ أَنْ يَمُوتَ فَقَالَ لَا بَأْسَ بِهِ .

And heasws was asked about a hunt which was hunted, so the people apportioned it before it died. So heasws said: ‘There is no problem with it’.[863]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ جَرَحَ صَيْداً بِسِلَاحٍ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ ثُمَّ بَقِيَ لَيْلَةً أَوْ لَيْلَتَيْنِ لَمْ يَأْكُلْ مِنْهُ سَبُعٌ وَ قَدْ عَلِمَ أَنَّ سِلَاحَهُ هُوَ الَّذِي قَتَلَهُ فَيَأْكُلُ مِنْهُ إِنْ شَاءَ

And from him, from Ahmad Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

Abu Ja’farasws has said: ‘The one who injures a hunt by a weapon, and Mentions the Name of Allahazwj Mighty and Majestic over it, then remains for a night or two nights, the predators not eating from it, and he knows that it was his weapon which killed it, so he can eat from it if he so desires to’.

وَ قَالَ فِي إِيَّلٍ اصْطَادَهُ رَجُلٌ فَتَقَطَّعَهُ النَّاسُ وَ الرَّجُلُ يَتْبَعُهُ أَ فَتَرَاهُ نُهْبَةً فَقَالَ ( عليه السلام ) لَيْسَ بِنُهْبَةٍ وَ لَيْسَ بِهِ بَأْسٌ .

And heasws said regarding a mountain goat which the man hunts, but the people block him, and the man pursues it. Do youasws view it as Forbidden?’ So heasws said: ‘It is not with a prohibition, and there is no problem with it’.[864]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّمِيَّةِ يَجِدُهَا صَاحِبُهَا فِي الْغَدِ أَ يَأْكُلُ مِنْهُ فَقَالَ إِنْ عَلِمَ أَنَّ رَمْيَتَهُ هِيَ الَّتِي قَتَلَتْهُ فَلْيَأْكُلْ مِنْ ذَلِكَ إِذَا كَانَ قَدْ سَمَّى .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz who said,

‘Abu Abdullahasws was asked about the shot at (by an arrow), so its owner finds it in the morning. Can he eat from it?’ So heasws said: ‘If he knows that it was his shooting which killed it, so let him eat from that when he had Named (Bismillah)’.[865]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ رَمَى حِمَارَ وَحْشٍ أَوْ ظَبْياً فَأَصَابَهُ ثُمَّ كَانَ فِي طَلَبِهِ فَوَجَدَهُ مِنَ الْغَدِ وَ سَهْمُهُ فِيهِ فَقَالَ إِنْ عَلِمَ أَنَّهُ أَصَابَهُ وَ أَنَّ سَهْمَهُ هُوَ الَّذِي قَتَلَهُ فَلْيَأْكُلْ مِنْهُ وَ إِلَّا فَلَا يَأْكُلْ مِنْهُ .

A number of our companoins, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who shot (an arrow) at a wild donkey, or a deer, so it hit him. Then he was in search for it, so he found it in the morning, and his arrow was in it. So heasws said: ‘If he knows that he hit it, and that it was his arrow which killed it, so let him eat from it, or else, so he should not eat from it’.[866]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى الْقُمِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَرْمِي سَهْمِي وَ لَا أَدْرِي أَ سَمَّيْتُ أَمْ لَمْ أُسَمِّ فَقَالَ كُلْ لَا بَأْسَ قَالَ قُلْتُ أَرْمِي وَ يَغِيبُ عَنِّي فَأَجِدُ سَهْمِي فِيهِ فَقَالَ كُلْ مَا لَمْ يُؤْكَلْ مِنْهُ وَ إِنْ كَانَ قَدْ أُكِلَ مِنْهُ فَلَا تَأْكُلْ مِنْهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Isa Al Zummy who said,

‘I said to Abu Abdullahasws, ‘I shot my arrow and I do not know whether I Named (Bismillah) or did not Name’. So heasws said: ‘Each (of the two) is not a problem’. I said, ‘I shoot and it disappears from me, so I find my arrow in it?’ So heasws said: ‘Eat what was not eaten from it, and if it had been eaten from, so do not eat from it’.[867]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّيْدِ يَضْرِبُهُ الرَّجُلُ بِالسَّيْفِ أَوْ يَطْعُنُهُ بِالرُّمْحِ أَوْ يَرْمِيهِ بِسَهْمٍ فَقَتَلَهُ وَ قَدْ سَمَّى حِينَ فَعَلَ ذَلِكَ فَقَالَ كُلْ لَا بَأْسَ بِهِ .

Abu Ali Al Ashary, from Muhammad Bim Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about the hunt which the man has struck by the sword, or stabbed it with the spear, or shot at by an arrow, so he killed it, and he had Named (Bismillah) when he did that. So heasws said: ‘Eat, there is no problem with it’.[868]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّمِيَّةِ يَجِدُهَا صَاحِبُهَا أَ يَأْكُلُهَا قَالَ إِنْ كَانَ يَعْلَمُ أَنَّ رَمْيَتَهُ هِيَ الَّتِي قَتَلَتْهُ فَلْيَأْكُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the (prey) shot at, its owner finds it, can he eat it?’ Heasws said: ‘If he knew that it was his shooting which killed it, so let him eat’.[869]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي صَيْدٍ وُجِدَ فِيهِ سَهْمٌ وَ هُوَ مَيِّتٌ لَا يُدْرَى مَنْ قَتَلَهُ قَالَ لَا تَطْعَمْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said regarding a hunt in which an arrow was found, and it was dead, not known who killed it. Heasws said: ‘Do not consume it’.[870]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنِ الرَّجُلِ يَرْمِي الصَّيْدَ فَيَصْرَعُهُ فَيَبْتَدِرُهُ الْقَوْمُ فَيُقَطِّعُونَهُ فَقَالَ كُلْهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Muhammad Al Halby who said,

‘I asked himasws about the man who shoots at the hunted prey, so he knocks it down. So the people turn up and block him. So heasws said: ‘Eat it’.[871]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَيْتَ فَوَجَدْتَهُ وَ لَيْسَ بِهِ أَثَرٌ غَيْرُ السَّهْمِ وَ تَرَى أَنَّهُ لَمْ يَقْتُلْهُ غَيْرُ سَهْمِكَ فَكُلْ غَابَ عَنْكَ أَوْ لَمْ يَغِبْ عَنْكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Musa Bin Bakr, from Zurara,

Abu Abdullahasws has said: ‘When you shoot (an arrow), so you find it, and there are not traces of other than the arrow, and you see that it has not been killed by other than your arrow, so eat, whether it had disappeared from you or not disappeared from you’.[872]

مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الرَّجُلِ يَرْمِي الصَّيْدَ وَ هُوَ عَلَى الْجَبَلِ فَيَخْرِقُهُ السَّهْمُ حَتَّى يَخْرُجَ مِنَ الْجَانِبِ الْآخَرِ قَالَ كُلْهُ قَالَ فَإِنْ وَقَعَ فِي مَاءٍ أَوْ تَدَهْدَهَ مِنَ الْجَبَلِ فَمَاتَ فَلَا تَأْكُلْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Sama’at Bin Mahran who said,

‘I asked Abu Abdullahasws about the man who shoots at the hunted prey, and he is upon the mountain, so the arrow pierces it until he exits from the other side. Heasws said: ‘Eat it, but if it had fallen into the water, or tumbles from the mountain, so it dies, so do not eat it’.[873]

مُحَمَّدُ بْنُ يَحْيَى عَنْ رَجُلٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يُرْمَى الصَّيْدُ بِشَيْ‏ءٍ هُوَ أَكْبَرُ مِنْهُ .

Muhammad Bin Yahya, from a man, raising it, said,

‘Abu Abdullahasws said: ‘Do not shoot at the hunted prey with something which is bigger than it’.[874]

باب الْمِعْرَاضِ

Chapter 5 – The Crushed hunt

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ زُرَارَةَ وَ إِسْمَاعِيلَ الْجُعْفِيِّ أَنَّهُمَا سَأَلَا أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا قَتَلَ الْمِعْرَاضُ قَالَ لَا بَأْسَ إِذَا كَانَ هُوَ مِرْمَاتَكَ أَوْ صَنَعْتَهُ لِذَلِكَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Zurara, and Ismail Al Ju’fy,

(It has been narrated) both asked Abu Ja’farasws about what the blunt weapon kills’. Heasws said: ‘There is no problem when it was hit by you or you made it for that’.[875] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا صَرَعَ الْمِعْرَاضُ مِنَ الصَّيْدِ فَقَالَ إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُ الْمِعْرَاضِ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَلْيَأْكُلْ مَا قَتَلَ قُلْتُ وَ إِنْ كَانَ لَهُ نَبْلٌ غَيْرُهُ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about what the blunt weapon knocks down from the hunted prey. So heasws said: ‘If there does not happen to be an arrow for it apart from the crushing, and the Name of Allahazwj Mighty and Majestic is Mentioned over it, so let him eat what is killed’. I said, ‘Supposing there happens to be an arrow apart from it?’ So heasws said: ‘No’.[876] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَرَقَ فَكُلْ وَ إِنْ لَمْ يَخْرِقْ وَ اعْتَرَضَ فَلَا تَأْكُلْ .

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws having said: ‘When you shoot at it with the blunt weapon, so it pierces, so eat; and if it does not pierce, and it turns sideways, so do not eat’.[877]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّيْدِ يَرْمِيهِ الرَّجُلُ بِسَهْمٍ فَيُصِيبُهُ مُعْتَرِضاً فَيَقْتُلُهُ وَ قَدْ كَانَ سَمَّى حِينَ رَمَى وَ لَمْ تُصِبْهُ الْحَدِيدَةُ فَقَالَ إِنْ كَانَ السَّهْمُ الَّذِي أَصَابَهُ هُوَ الَّذِي قَتَلَهُ فَإِذَا رَآهُ فَلْيَأْكُلْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about the hunted prey which the man shoots at with an arrow, so he hits it sideways, and he kills it, and he had Named (Bismillah) when he shot it, and the iron (arrowhead) did not hit it. So heasws said: ‘If it was the arrow which hit it, the one which killed it, so when he sees it as such, so let him eat’.[878]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّيْدِ يُصِيبُهُ السَّهْمُ مُعْتَرِضاً وَ لَمْ يُصِبْهُ بِحَدِيدَةٍ وَ قَدْ سَمَّى حِينَ رَمَى قَالَ يَأْكُلُهُ إِذَا أَصَابَهُ وَ هُوَ يَرَاهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the hunted prey hit by the arrow sideways, and it was not hit by the iron (arrowhead), and he had Named (Bismillah) when he shot it Heasws said: ‘He can eat it when he hit it, and he saw it’.

وَ عَنْ صَيْدِ الْمِعْرَاضِ فَقَالَ إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُهُ وَ كَانَ قَدْ سَمَّى حِينَ رَمَى فَلْيَأْكُلْ مِنْهُ وَ إِنْ كَانَ لَهُ نَبْلٌ غَيْرُهُ فَلَا .

And about a prey hunted by the blunt weapon, so heasws said: ‘If there does not happen to be an arrow apart from it, and he had Named (Bismillah) when he threw, so let him eat from it; and if there was an arrow apart from it, so, no’.[879]

باب مَا يَقْتُلُ الْحَجَرُ وَ الْبُنْدُقُ

Chapter 6 – What is killed by the stone and the pellet

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about what is killed by the stone and the pellet, can one eat from it?’ Heasws said: ‘No’.[880]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about what is killed by the stone and the pellet, can one eat from it?’ Heasws said: ‘No’.[881]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about what is killed by the stone and the pellet, can one eat from it?’ Heasws said: ‘No’.[882]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having been asked about what is killed by the stone and the pellet, can one eat from it?’ Heasws said: ‘No’.[883]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَتْلِ الْحَجَرِ وَ الْبُنْدُقِ أَ يُؤْكَلُ مِنْهُ فَقَالَ لَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’la Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about (hunted prey) killed by the stone and the pellet, can one eat from it?’ so heasws said: ‘No’.[884]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ الْجُلَاهِقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws, heasws disliked (killing by) the Julahiq (a type of pellet)’.[885]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَرْمِي بِالْبُنْدُقِ وَ الْحَجَرِ فَيَقْتُلُ أَ فَيَأْكُلُ مِنْهُ قَالَ لَا تَأْكُلْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ahmad Bin Umar, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the man who threw the pellet, and the stone, so he killed (a hunted prey), so can he eat from it?’ Heasws said:’ He cannot eat’.[886]

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باب الصَّيْدِ بِالْحِبَالَةِ

Chapter 7 – Hunting by the snare (trap)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا أَخَذَتِ الْحِبَالَةُ مِنْ صَيْدٍ فَقَطَعَتْ مِنْهُ يَداً أَوْ رِجْلًا فَذَرُوهُ فَإِنَّهُ مَيِّتٌ وَ كُلُوا مَا أَدْرَكْتُمْ حَيّاً وَ ذَكَرْتُمُ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘What the snare seizes from the hunt, so a hand or a leg is cut off from it, so leave it, for it is dead, and eat from what you come to as alive, and you have mentioned the Name of Allahazwj Mighty and Majestic over it’.[887]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

Abu Abdullahasws has said: ‘What the snare seizes, so something is cut off from it, so it is dead, and what you come to from the rest of its body as alive, so purify (slaughter) it, then eat from it’.[888]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdul Rahman Bin Abu Abdullah,

Abu Abdullahasws has said: ‘What the snare seizes, so something is cut off from it, so it is dead, and what you come to from the rest of its body, so purify (slaughter) it, then eat from it’.[889]

أَبَانٌ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَانْقَطَعَ مِنْهُ شَيْ‏ءٌ أَوْ مَاتَ فَهُوَ مَيْتَةٌ .

Aban, from Abdullah Bin Suleyman,

Abu Abdullahasws has said: ‘What the snare seizes, so something is cut off from it, or it dies, so it is dead’.[890]

أَبَانٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحَبَائِلُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

Aban, from Zurara,

Abu Ja’farasws has said: ‘What the snares seize, so something is cut off from it, so it is dead, and what you come to from the rest of its body, so purify (slaughter) it, then eat from it’.[891]

باب الرَّجُلِ يَرْمِي الصَّيْدَ فَيُصِيبُهُ فَيَقَعُ فِي مَاءٍ أَوْ يَتَدَهْدَهُ مِنْ جَبَلٍ

Chapter 8 – The man shoots at the hunted prey, so he hits it, so it falls into the water or it tumbles down from the mountain

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَجَّاجٍ عَنْ خَالِدِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنَ الصَّيْدِ إِذَا وَقَعَ فِي الْمَاءِ فَمَاتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Hajjaj, from Khalid Bin Al Hajjaj,

Abu Al-Hassanasws has said: ‘Do not eat from the hunted prey which falls into the water, so it dies’.[892]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ رَمَى صَيْداً وَ هُوَ عَلَى جَبَلٍ أَوْ حَائِطٍ فَيَخْرِقُ فِيهِ السَّهْمُ فَيَمُوتُ فَقَالَ كُلْ مِنْهُ وَ إِنْ وَقَعَ فِي الْمَاءِ مِنْ رَمْيَتِكَ فَمَاتَ فَلَا تَأْكُلْ مِنْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having been asked about a man who shot as a prey, and he was upon a mountain, or a wall, so the arrow pierced into it, so it died’. So heasws said: ‘Eat from it, and if it falls into the water from it being shot, so it dies, so do not eat from it’.[893]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ

Ali Bin Ibrahim, from his father, from Ibn Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws – similar to it.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of our companoins, from Hisham Bin Salim, from Sama’at,

(It has been narrated) from Abu Abdullahasws – similar to it.

باب الرَّجُلِ يَرْمِي الصَّيْدَ فَيُخْطِئُ وَ يُصِيبُ غَيْرَهُ

Chapter 9 – The man shoots at the prey, so he errs and hits something else

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَمَّى وَ رَمَى صَيْداً فَأَخْطَأَهُ وَ أَصَابَ آخَرَ فَقَالَ يَأْكُلُ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abbad Bin Suheyb who said,

‘I asked Abu Abdullahasws about a man who Named (Bismillah) and shot at a prey, so he erred and hit another. So heasws said: ‘He can eat from it’.[894]

باب صَيْدِ اللَّيْلِ

Chapter 10 – Hunting by the night

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَأْتُوا الْفِرَاخَ فِي أَعْشَاشِهَا وَ لَا الطَّيْرَ فِي مَنَامِهِ حَتَّى يُصْبِحَ فَقَالَ لَهُ رَجُلٌ وَ مَا مَنَامُهُ يَا رَسُولَ اللَّهِ فَقَالَ اللَّيْلُ مَنَامُهُ فَلَا تَطْرُقْهُ فِي مَنَامِهِ حَتَّى يُصْبِحَ وَ لَا تَأْتُوا الْفَرْخَ فِي عُشِّهِ حَتَّى يَرِيشَ وَ يَطِيرَ فَإِذَا طَارَ فَأَوْتِرْ لَهُ قَوْسَكَ وَ انْصِبْ لَهُ فَخَّكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali, from Muhammad Bin Al Fuzayl, from Muhammad Bin Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahasws said: ‘Do not come to the chicks in the nests, nor the bird during their sleep until the morning’. So a man said to himsaww, ‘And what is their sleep, O Rasool-Allahsaww?’ So hesaww said: ‘The night is its sleep, therefore do not hunt it during its sleep until the morning, and do not come to the chick in its nest until it has grown feathers and it flies. So when it flies, then aim with your bow at it, and set-up your net for it’.[895]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ إِتْيَانِ الطَّيْرِ بِاللَّيْلِ وَ قَالَ ( عليه السلام ) إِنَّ اللَّيْلَ أَمَانٌ لَهَا .

A number of our companions, froom Sahl Bin Ziiyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from coming to the birds (for hunting) at night, and hesaww said: ‘The night is a security for it’.[896]

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باب صَيْدِ السَّمَكِ

Chapter 11 – Hunting the fish (Fishing)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَيْدِ الْحِيتَانِ وَ إِنْ لَمْ يُسَمَّ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about hunting the fish, and if he does not Name (Bismillah) over it. So heasws said: ‘There is no problem with it’.[897]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ صَيْدِ الْحِيتَانِ وَ إِنْ لَمْ يُسَمَّ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ إِنْ كَانَ حَيّاً أَنْ يَأْخُذَهُ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having been asked about hunting the fish, and if he has not Named (Bismillah) over it. So heasws said: ‘There is no problem with it, if it was alive and he seizes it’.[898]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السَّمَكِ يُصَادُ ثُمَّ يُجْعَلُ فِي شَيْ‏ءٍ ثُمَّ يُعَادُ إِلَى الْمَاءِ فَيَمُوتُ فِيهِ فَقَالَ لَا تَأْكُلْهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Abdul Rahman Bin Sayaba who said,

‘I asked Abu Abdullahasws about the fish he hunts (catches), then he makes it to be in something (e.g. a basket), then he returns it into the water, so it dies in it’. So heasws said: ‘Do not eat it’.[899]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اصْطَادَ سَمَكَةً فَرَبَطَهَا بِخَيْطٍ وَ أَرْسَلَهَا فِي الْمَاءِ فَمَاتَتْ أَ تُؤْكَلُ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub,

(The narrator) who asked Abu Abdullahasws about a man who baited a fish, so he tied it with a thread, and sent it in the water, so it died. Can he eat it?’ Heasws said: ‘No’.[900]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْمَجُوسِيِّ لِلسَّمَكِ حِينَ يَضْرِبُونَ بِالشَّبَكِ وَ لَا يُسَمُّونَ وَ كَذَلِكَ الْيَهُودِيُّ فَقَالَ لَا بَأْسَ إِنَّمَا صَيْدُ الْحِيتَانِ أَخْذُهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Baseer who said,

‘I asked Abu Abdullahasws about hunting of the Magians for the fish when they catch it by the net, and they are not Naming (Bismillah), and similar to that are the Jews. So heasws said: ‘There is no problem. But rather, hunting the fishes it seizing it’.[901]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحِيتَانِ الَّتِي يَصِيدُهَا الْمَجُوسِيُّ فَقَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ الْحِيتَانُ وَ الْجَرَادُ ذَكِيٌّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the fishes which the Magians are hunting. So heasws said: ‘Aliasws was saying: ‘The fishes and the grass-hoppers are pure’.[902]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ سَلَمَةَ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( صلوات الله عليه ) كَانَ يَقُولُ فِي صَيْدِ السَّمَكَةِ إِذَا أَدْرَكَهَا الرَّجُلُ وَ هِيَ تَضْطَرِبُ وَ تَضْرِبُ بِيَدَيْهَا وَ يَتَحَرَّكُ ذَنَبُهَا وَ تَطْرِفُ بِعَيْنِهَا فَهِيَ ذَكَاتُهَا .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Salma Abu Hafs,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was saying regarding hunting the fish: ‘When the man comes to it and it is restless and it is restless in front of him, and is moving its tail, and flickering its eyes, so it is its purification’.[903]

أَبَانٌ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْمَجُوسِيِّ قَالَ لَا بَأْسَ بِهِ إِذَا أَعْطَوْكَهَا حَيّاً وَ السَّمَكَ أَيْضاً وَ إِلَّا فَلَا تُجِزْ شَهَادَتَهُمْ إِلَّا أَنْ تَشْهَدَهُ أَنْتَ .

Aban, from Isa Bin Abdullah who said,

‘I asked Abu Abdullahasws about a hunt of the Magians. Heasws said: ‘There is no problem with it when he gives it to you as alive, and the fish as well, or else, so their testimonies are not allowed except if you witness it for yourself’.[904]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ صَيْدِ الْمَجُوسِيِّ لِلْحِيتَانِ حِينَ يَضْرِبُونَ عَلَيْهَا بِالشِّبَاكِ وَ يُسَمُّونَ بِالشِّرْكِ فَقَالَ لَا بَأْسَ بِصَيْدِهِمْ إِنَّمَا صَيْدُ الْحِيتَانِ أَخْذُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a hunting of the Magians for the fishes when they strike over it with the netting, and they are naming it with the Polytheism (Shirk). So heasws said; ‘There is no problem with their hunting. But rather, hunting of the fishes is their catching it’.

قَالَ وَ سَأَلْتُهُ عَنِ الْحَظِيرَةِ مِنَ الْقَصَبِ تُجْعَلُ فِي الْمَاءِ لِلْحِيتَانِ تَدْخُلُ فِيهَا الْحِيتَانُ فَيَمُوتُ بَعْضُهَا فِيهَا فَقَالَ لَا بَأْسَ بِهِ إِنَّ تِلْكَ الْحَظِيرَةَ إِنَّمَا جُعِلَتْ لِيُصَادَ بِهَا .

He (the narrator) said, ‘And I asked himasws about the enclosure of canes made to be in the water for the fishes. The fishes enter into it, so some of them are dying in it. So heasws said: ‘There is no problem with it. That enclosure, rather it was made to be for hunting with it’.[905]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَنْصِبُ شَبَكَةً فِي الْمَاءِ ثُمَّ يَرْجِعُ إِلَى بَيْتِهِ وَ يَتْرُكُهَا مَنْصُوبَةً وَ يَأْتِيهَا بَعْدَ ذَلِكَ وَ قَدْ وَقَعَ فِيهَا سَمَكٌ فَيَمُتْنَ فَقَالَ مَا عَمِلَتْ يَدُهُ فَلَا بَأْسَ بِأَكْلِ مَا وَقَعَ فِيهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding the man who established a net in the water, then he returned to his house, and he left it established, and he came to it after that, and a fish had fallen in it, so it had died’. So heasws said: ‘What he worked by his hands, so there is no problem with eating what falls into it’.[906]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ سَمَكَةٍ وَثَبَتْ مِنْ نَهَرٍ فَوَقَعَتْ عَلَى الْجُدِّ مِنَ النَّهَرِ فَمَاتَتْ هَلْ يَصْلُحُ أَكْلُهَا فَقَالَ إِنْ أَخَذْتَهَا قَبْلَ أَنْ تَمُوتَ ثُمَّ مَاتَتْ فَكُلْهَا وَ إِنْ مَاتَتْ مِنْ قَبْلِ أَنْ تَأْخُذَهَا فَلَا تَأْكُلْهَا .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws Bin Ja’farasws, said, ‘I asked himasws about a fish which leapt out from the river, so it falls upon the bank of the river, so it died. Is it correct to eat it?’ So heasws said: ‘If you seize it before it dies, then it dies, so eat it; but if it died from before you seize it, so do not eat it’.[907]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) سُئِلَ عَنْ سَمَكَةٍ شُقَّ بَطْنُهَا فَوُجِدَ فِيهَا سَمَكَةٌ فَقَالَ كُلْهُمَا جَمِيعاً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Aliasws was asked about a fish with its belly being slit, so a fish was found inside it. So heasws said: ‘Eat both of them together’.[908]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا بَأْسَ بِالسَّمَكِ الَّذِي يَصِيدُهُ الْمَجُوسِيُّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘There is no problem with the fish which the Magians hunted (fished)’.[909]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ رَجُلٌ اصْطَادَ سَمَكَةً فَوَجَدَ فِي جَوْفِهَا سَمَكَةً فَقَالَ يُؤْكَلَانِ جَمِيعاً .

Abu Ali Al Ashari, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Amir, from Aban, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘A man entrapped a fish, so he found a fish inside of it’. So heasws said: ‘he can eat both of them together’.[910]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ إِذَا ضَرَبَ صَاحِبُ الشَّبَكَةِ بِالشَّبَكَةِ فَمَا أَصَابَ فِيهَا مِنْ حَيٍّ أَوْ مَيِّتٍ فَهُوَ حَلَالٌ مَا خَلَا مَا لَيْسَ لَهُ قِشْرٌ وَ لَا يُؤْكَلُ الطَّافِي مِنَ السَّمَكِ .

Ali Bin Ibrahim, from haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, having said, ‘I heard myasws fatherasws saying: ‘When the owner of the netting strikes with the netting, so whatever is caught in it, from live ones or dead, so it is Permissible, apart from what does not have scales for it, and he cannot eat the floating from the fishes’.[911]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنْ صَالِحِ بْنِ أَعْيَنَ عَنِ الْوَشَّاءِ عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي حَيَّةٍ ابْتَلَعَتْ سَمَكَةً ثُمَّ طَرَحَتْهَا وَ هِيَ حَيَّةٌ تَضْطَرِبُ أَ فَآكُلُهَا فَقَالَ ( عليه السلام ) إِنْ كَانَتْ فُلُوسُهَا قَدْ تَسَلَّخَتْ فَلَا تَأْكُلْهَا وَ إِنْ كَانَتْ لَمْ تَتَسَلَّخْ فَكُلْهَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ahmad Bin Al Mubarak, from Salih Bin Ayn, from Al Washa, from Ayoub Bin Ayn,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! What are youasws saying regarding a snake which swallows a fish, then it regurgitates it, and it is alive, restless. Can I eat it?’ So heasws said: ‘If its scales had peeled off, so do not eat it, and if they had not peeled off, so eat it’.[912]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَهَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يَتَصَيَّدَ الرَّجُلُ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ وَ كَانَ ( عليه السلام ) يَمُرُّ بِالسَّمَّاكِينَ يَوْمَ الْجُمُعَةِ فَيَنْهَاهُمْ عَنْ أَنْ يَتَصَيَّدُوا مِنَ السَّمَكِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Al Abbas Bin Marouf, from Marwak Bin Ubeyd, from Sama’at Bin Mahran who said,

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws forbade the man from hunting on the day of Friday before the Prayer, and heasws had passed by the fishmongers on the day of Friday, so heasws forbade them from hunting for the fishes on the day of Friday before the Prayers’.[913]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ ذَكَرَ الطَّافِيَ وَ مَا يَكْرَهُ النَّاسُ مِنْهُ فَقَالَ إِنَّمَا الطَّافِي مِنَ السَّمَكِ الْمَكْرُوهُ وَ هُوَ مَا يَتَغَيَّرُ رَائِحَتُهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, and the floating fish were mentioned and the people dislike from it. So heasws said: ‘But rather, the floating from the fish are abhorred and it is what its smell has changed’.[914]

باب آخَرُ مِنْهُ

Chapter 12 – Another Chapter from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ جَمِيعاً عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ أَقْرَأَنِي أَبُو جَعْفَرٍ ( عليه السلام ) شَيْئاً مِنْ كِتَابِ عَلِيٍّ ( عليه السلام ) فَإِذَا فِيهِ أَنْهَاكُمْ عَنِ الْجِرِّيِّ وَ الزِّمِّيرِ وَ الْمَارْمَاهِي وَ الطَّافِي وَ الطِّحَالِ قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ يَرْحَمُكَ اللَّهُ إِنَّا نُؤْتَى بِالسَّمَكِ لَيْسَ لَهُ قِشْرٌ فَقَالَ كُلْ مَا لَهُ قِشْرٌ مِنَ السَّمَكِ وَ مَا لَيْسَ لَهُ قِشْرٌ فَلَا تَأْكُلْهُ .

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, and Ahmad Bin Muhammad Bin Abu Nasr, altogether from Al A’ala, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws made me read something from the Book of Aliasws, so there was in it – you have been forbidden from the catfish, and the glyptothorax (mountain catfish), and the sea horse, and the floating fish (dead), and the spleen. I said, ‘O sonasws of Rasool-Allahsaww! They come to us with fish with no scales on it’. So heasws said: ‘Eat from the fish what has scales for it, and what does not have scales for it, so do not eat it’.[915]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْحِيتَانُ مَا يُؤْكَلُ مِنْهَا فَقَالَ مَا كَانَ لَهُ قِشْرٌ قُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الْكَنْعَتِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ قَالَ قُلْتُ لَهُ فَإِنَّهُ لَيْسَ لَهُ قِشْرٌ فَقَالَ لِي بَلَى وَ لَكِنَّهَا سَمَكَةٌ سَيِّئَةُ الْخُلُقِ تَحْتَكُّ بِكُلِّ شَيْ‏ءٍ وَ إِذَا نَظَرْتَ فِي أَصْلِ أُذُنِهَا وَجَدْتَ لَهَا قِشْراً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, fro Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for you! The fishes, what can we eat from these?’ So heasws said: ‘Whatever had scales for it’. I said, ‘May I be sacrificed for youasws! What are youasws saying regarding the Sea bass. So heasws said: ‘There is no problem with eating it’. I said to himasws, ‘But it does not have scales for it’. So heasws said to me: ‘Yes, but it is a fish of evil creation. It goes beneath everything, and when you look in the roots of its ears, you will find scales on it’.[916]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْهُمَا ( عليهما السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَكْرَهُ الْجِرِّيثَ وَ قَالَ لَا تَأْكُلُوا مِنَ السَّمَكِ إِلَّا شَيْئاً عَلَيْهِ فُلُوسٌ وَ كَرِهَ الْمَارْمَاهِيَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who mentioned it,

(It has been narrated) from both of themasws (5th or 6th Imamasws) that Amir Al-Momineenasws disliked the eel and said: ‘Do not eat from the fish except there is something upon it of the scales’, and heasws disliked the sea horse’.[917]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلِ الْجِرِّيثَ وَ لَا الْمَارْمَاهِيَ وَ لَا طَافِياً وَ لَا طِحَالًا لِأَنَّهُ بَيْتُ الدَّمِ وَ مُضْغَةُ الشَّيْطَانِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat the eels, nor the sea horse, nor the floating one, nor the spleen, because it is a house of the blood, and a morsel of Satanla’.[918]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ حُمِلَتْ إِلَيَّ رَبِيثَا يَابِسَةٌ فِي صُرَّةٍ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلْتُهُ عَنْهَا فَقَالَ كُلْهَا فَلَهَا قِشْرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Hanzala who said,

‘Dried Sea bass (Rabeetha) were brought over to me in a basket. So I went over to Abu Abdullahasws, so I asked himasws about it. So heasws said: ‘Eat it, for there are scales on it’.[919]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) بِالْكُوفَةِ يَرْكَبُ بَغْلَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ يَمُرُّ بِسُوقِ الْحِيتَانِ فَيَقُولُ لَا تَأْكُلُوا وَ لَا تَبِيعُوا مِنَ السَّمَكِ مَا لَمْ يَكُنْ لَهُ قِشْرٌ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineen Aliasws Bin Abu Talibasws was at Al-Kufa, riding a mule of Rasool-Allahsaww. Then heasws passed by a fish market, so heasws was saying: ‘Neither eat, nor pursue the fish which do not have scales on it’.[920]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَأَلَ الْعَلَاءُ بْنُ كَامِلٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنِ الْجِرِّيِّ فَقَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَشْيَاءَ مُحَرَّمَةً مِنَ السَّمَكِ فَلَا تَقْرَبْهَا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لَمْ يَكُنْ لَهُ قِشْرٌ مِنَ السَّمَكِ فَلَا تَقْرَبَنَّهُ .

Ali Bin Ibrahim, from his father, from Hannan Bin Sudeyr who said,

‘Al-Aa’la Bin Kamil asked Abu Abdullahasws and I was present, about the catfish. So heasws said: ‘Weasws found in the Book of Aliasws, Forbidden things from the fish, therefore do not go near these’. Then Abu Abdullahasws said: ‘What does not happen to have scales for it, from the fishes, so do not go near it’.[921]

حَنَانُ بْنُ سَدِيرٍ قَالَ أَهْدَى الْفَيْضُ بْنُ الْمُخْتَارِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَبِيثَا فَأَدْخَلَهَا إِلَيْهِ وَ أَنَا عِنْدَهُ فَنَظَرَ إِلَيْهَا وَ قَالَ هَذِهِ لَهَا قِشْرٌ فَأَكَلَ مِنْهُ وَ نَحْنُ نَرَاهُ .

Hanan Bin Sudeyr said,

‘Al-Fayz Bin Mukhtar gifted sea bass to Abu Abdullahasws, and went over to himasws, and I was in hisasws presence. So heasws looked at it and said: ‘This has scales on it, therefore eat from it’, and we saw himasws (eating it)’.[922] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَرْكَبُ بَغْلَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ يَمُرُّ بِسُوقِ الْحِيتَانِ فَيَقُولُ أَلَا لَا تَأْكُلُوا وَ لَا تَبِيعُوا مَا لَمْ يَكُنْ لَهُ قِشْرٌ .

Ali Bin Ibrahim, from his father, from haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was riding a mule of Rasool-Allahsaww. Then heasws passed by a fish market, so heasws was saying: ‘Indeed! Neither eat nor pursue what does not happen to have scales on it!’[923]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمِّهِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ حَدَّثَنِي إِسْحَاقُ صَاحِبُ الْحِيتَانِ قَالَ خَرَجْنَا بِسَمَكٍ نَتَلَقَّى بِهِ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) وَ قَدْ خَرَجْنَا مِنَ الْمَدِينَةِ وَ قَدْ قَدِمَ هُوَ مِنْ سَفَرٍ لَهُ فَقَالَ وَيْحَكَ يَا فُلَانُ لَعَلَّ مَعَكَ سَمَكاً فَقُلْتُ نَعَمْ يَا سَيِّدِي جُعِلْتُ فِدَاكَ فَقَالَ انْزِلُوا ثُمَّ قَالَ وَيْحَكَ لَعَلَّهُ زَهْوٌ قَالَ قُلْتُ نَعَمْ فَأَرَيْتُهُ فَقَالَ ارْكَبُوا لَا حَاجَةَ لَنَا فِيهِ وَ الزَّهْوُ سَمَكٌ لَيْسَ لَهُ قِشْرٌ .

Abu Ali Al Ashary, from Al Hassan Bin Ali, from his uncle Muhammad, from Suleyman Bin Ja’far, from Is’haq, owner of the fish, who said,

‘We went out with fish to meet Abu Al-Hassan Al-Rezaasws with it, and we had exited from Al-Medina, and heasws had proceeded from a journey of hisasws. So heasws said: ‘Woe be unto you, O so and so! Perhaps there are fishes with you?’ So I said, ‘Yes, O my masterasws, may I be sacrificed for youasws!’ So heasws said: ‘Descend you all!’ Then heasws said: ‘Woe be unto you, perhaps it is Siganus?’ I said, ‘Yes’. So I showed it to himasws. So heasws said: ‘Ride! There is no need for usasws with regards to it, and the Siganus is a fish which has no scales on it’.[924]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا يَحِلُّ أَكْلُ الْجِرِّيِّ وَ لَا السُّلَحْفَاةِ وَ لَا السَّرَطَانِ قَالَ وَ سَأَلْتُهُ عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي أَصْدَافِ الْبَحْرِ وَ الْفُرَاتِ أَ يُؤْكَلُ فَقَالَ ذَاكَ لَحْمُ الضَّفَادِعِ لَا يَحِلُّ أَكْلُهُ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws having said: ‘It is not Permissible to eat the catfish, nor the tortoise, nor the crab’. And I asked himasws about the flesh which happens to be in the sea shells of the sea, and the Euphrates, can one eat?’ So heasws said: ‘That is a flesh of the frogs, it is not Permissible to eat it’.[925] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْكَلْبِيِّ النَّسَّابَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِرِّيِّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمُ الْبَحْرَ فَهُوَ الْجِرِّيُّ وَ الزِّمِّيرُ وَ الْمَارْمَاهِي وَ مَا سِوَى ذَلِكَ وَ مَا أَخَذَ مِنْهُمُ الْبَرَّ فَالْقِرَدَةُ وَ الْخَنَازِيرُ وَ الْوَبْرُ وَ الْوَرَلُ وَ مَا سِوَى ذَلِكَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Ali Al Hamdany, from Sama’at Bin Mihran, from Al Kalby Al Nasaba who said,

‘I asked Abu Abdullahasws about the catfish, so heasws said: ‘Allahazwj Mighty and Majestic Metamorphosed a group from the Children of Israel, so whatever of them which the ocean seized, so it is the catfish, and the glyptothorax (mountain catfish), and the sea horse, and what is besides that; and what the land seized from them, so it is the monkeys, and the pigs, and the (short-haired) rabbit, and the lizard, and what is besides that’.[926]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ يُونُسَ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) السَّمَكُ لَا يَكُونُ لَهُ قِشْرٌ أَ يُؤْكَلُ فَقَالَ إِنَّ مِنَ السَّمَكِ مَا يَكُونُ لَهُ زَعَارَّةٌ فَيَحْتَكُّ بِكُلِّ شَيْ‏ءٍ فَتَذْهَبُ قُشُورُهُ وَ لَكِنْ إِذَا اخْتَلَفَ طَرَفَاهُ يَعْنِي ذَنَبَهُ وَ رَأْسَهُ فَكُلْهُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Yunus who said,

‘I wrote to Al-Rezaasws, ‘The fish which does not happen to have scales on it, can I eat?’ So heasws said: ‘From the fishes which happens to have evilness for it, so it attaches with everything, so its scales go away, but when its sides are different, meaning its tail and its head, so eat it’.[927]

باب الْجَرَادِ

Chapter 13 – The Locusts

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَكْلِ الْجَرَادِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ ثُمَّ قَالَ ( عليه السلام ) إِنَّهُ نَثْرَةٌ مِنْ حُوتٍ فِي الْبَحْرِ ثُمَّ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) قَالَ إِنَّ السَّمَكَ وَ الْجَرَادَ إِذَا خَرَجَ مِنَ الْمَاءِ فَهُوَ ذَكِيٌّ وَ الْأَرْضُ لِلْجَرَادِ مَصِيدَةٌ وَ لِلسَّمَكِ قَدْ يَكُونُ أَيْضاً .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Abu Abdullahasws was asked about eating the locusts. So heasws said: ‘There is no problem with eating it’. Then heasws said: ‘They are emanating from the fishes of the sea (crayfish/lobsters)’. Then heasws said: ‘Aliasws said: ‘The fish and the locusts, when they come out from the water, so it is pure, and the land is a trap for the locusts, and for the fishes it happens to be (a trap) as well’.[928] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَوْنِ بْنِ جَرِيرٍ عَنْ عَمْرِو بْنِ هَارُونَ الثَّقَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْجَرَادُ ذَكِيٌّ فَكُلْهُ فَأَمَّا مَا هَلَكَ فِي الْبَحْرِ فَلَا تَأْكُلْهُ .

A number of our companons, from Ahmad Bin Abu Abdullah, from his father, from Awn Bin Jareer, from Amro Bin Haroun Al Saqafy,

(It has been narrated) from Abu Abdullahasws having said: ‘The locust is pure, so eat it, but as for what perishes in the sea, so do not eat it’.[929]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْجَرَادِ نُصِيبُهُ مَيِّتاً فِي الصَّحْرَاءِ أَوْ فِي الْمَاءِ أَ يُؤْكَلُ فَقَالَ لَا تَأْكُلْهُ

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the locust which are found dead in the desert, or in the water, can one eat?’ So heasws said: ‘Do not eat it’.

قَالَ وَ سَأَلْتُهُ ( عليه السلام ) عَنِ الدَّبَا مِنَ الْجَرَادِ أَ يُؤْكَلُ قَالَ لَا حَتَّى يَسْتَقِلَّ بِالطَّيَرَانِ .

He (the narrator) said, ‘And I asked himasws about Al-Dabba from the locusts, can one eat?’ Heasws said: ‘No, until it is flying around with the birds’.[930]

باب صَيْدِ الطُّيُورِ الْأَهْلِيَّةِ

Chapter 14 – Hunting the domesticated birds

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ يَصِيدُ الطَّيْرَ يُسَاوِي دَرَاهِمَ كَثِيرَةً وَ هُوَ مُسْتَوِي الْجَنَاحَيْنِ وَ يَعْرِفُ صَاحِبَهُ أَوْ يَجِيئُهُ فَيَطْلُبُهُ مَنْ لَا يَتَّهِمُهُ قَالَ لَا يَحِلُّ لَهُ إِمْسَاكُهُ يَرُدُّهُ عَلَيْهِ فَقُلْتُ لَهُ فَإِنْ هُوَ صَادَ مَا هُوَ مَالِكٌ بِجَنَاحَيْهِ لَا يَعْرِفُ لَهُ طَالِباً قَالَ هُوَ لَهُ .

A number of our companons, from Ahmad Bin Abu Abdullah, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan Al-Rezaasws about a man who hunts the birds which are worth a lot of Dirhams, and its two wings are level, and its owner is known, or he comes over, so he seeks it, one who does not accuse him (of stealing it). Heasws said: ‘It is not Permissible for him to keep it. He should return it to him’. So I said to himasws, ‘So if he hunts what has no control over its two wings, its seeker not known?’ Heasws said: ‘It is for him’.[931]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَلَكَ الطَّائِرُ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ .

From him, from Ibn Fazzal, from Ibn Bukeyr, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘When the birds owns its wings, so it is for the one who seizes it’.[932]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ صَيْدِ الْحَمَامَةِ تُسَاوِي نِصْفَ دِرْهَمٍ أَوْ دِرْهَماً فَقَالَ إِذَا عَرَفْتَ صَاحِبَهُ فَرُدَّهُ عَلَيْهِ وَ إِنْ لَمْ تَعْرِفْ صَاحِبَهُ وَ كَانَ مُسْتَوِيَ الْجَنَاحَيْنِ يَطِيرُ بِهِمَا فَهُوَ لَكَ .

From him, from Ibn Fazzal, from Muhammad Bin Al Fuzayl who said,

‘I asked Abu Al-Hassanasws about a hunt of the dove equating to half a Dirham, or one Dirham. So heasws said: ‘When its owner it known, so it would be returned to him, and if its owner is not known, and its wings were levelled, flying with these two, so it is for him’.[933]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عُبَيْدِ بْنِ حَفْصِ بْنِ قُرْطٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الطَّيْرُ يَقَعُ عَلَى الدَّارِ فَيُؤْخَذُ أَ حَلَالٌ هُوَ أَمْ حَرَامٌ لِمَنْ أَخَذَهُ فَقَالَ يَا إِسْمَاعِيلُ عَافٍ أَمْ غَيْرُ عَافٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْعَافِي قَالَ الْمُسْتَوِي جَنَاحَاهُ الْمَالِكُ جَنَاحَيْهِ يَذْهَبُ حَيْثُ شَاءَ قَالَ هُوَ لِمَنْ أَخَذَهُ حَلَالٌ .

And from him, from Ibn Fazzal, from Ubeyd Bin Hafs Bin Qurat, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! The bird falls upon the house, so it is seized. Is it Permissible or Prohibited, for the one who seizes it?’ So heasws said: ‘O Ismail! Is it complete or not complete (its wings)?’ I said, ‘May I be sacrificed for youasws! And what is complete?’ Heasws said: ‘The one who wings are level, in control of its wings going with them wherever it so desires to’. Heasws said: ‘It is for the one who seizes it’.[934]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ الطَّيْرَ إِذَا مَلَكَ جَنَاحَيْهِ فَهُوَ صَيْدٌ وَ هُوَ حَلَالٌ لِمَنْ أَخَذَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The bird, when it is in control of its wings, so it is a hunted prey, and it is Permissible for the one who seizes it’.[935]

وَ بِإِسْنَادِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي رَجُلٍ أَبْصَرَ طَائِراً فَتَبِعَهُ حَتَّى سَقَطَ عَلَى شَجَرَةٍ فَجَاءَ رَجُلٌ آخَرُ فَأَخَذَهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِلْعَيْنِ مَا رَأَتْ وَ لِلْيَدِ مَا أَخَذَتْ .

And by his chain that,

‘Amir Al-Momineenasws said regarding a man who saw a bird, so he pursued it until it fell upon a tree. So another man came over, so he seized it. So Amir Al-Momineenasws said: ‘It is for the eye what it sees, and for the hand what it seizes’.[936]

باب الْخُطَّافِ

Chapter 15 – The swallow

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى دَاوُدَ الرَّقِّيِّ أَوْ غَيْرِهِ قَالَ بَيْنَا نَحْنُ قُعُودٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ مَرَّ رَجُلٌ بِيَدِهِ خُطَّافٌ مَذْبُوحٌ فَوَثَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَتَّى أَخَذَهُ مِنْ يَدِهِ ثُمَّ دَحَا بِهِ الْأَرْضَ فَقَالَ ( عليه السلام ) أَ عَالِمُكُمْ أَمَرَكُمْ بِهَذَا أَمْ فَقِيهُكُمْ أَخْبَرَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنْ قَتْلِ السِّتَّةِ مِنْهَا الْخُطَّافُ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Ali Bin Muhammad, raising it to Dawood Al Raqqy, or someone else who said,

‘While we were seated in the presence of Abu Abdullahasws, when a man passed by in whose hand was a slaughtered swallow. So Abu Abdullahasws leapt over to him until heasws seized it from his hand, then levelled the ground with it, so heasws said: ‘Has your scholar or your jurist ordered you with this? Myasws fatherasws informed measws that myasws grandfathersaww Rasool-Allahsaww forbade from killing the six, from these was the swallow’.

وَ قَالَ إِنَّ دَوَرَانَهُ فِي السَّمَاءِ أَسَفاً لِمَا فُعِلَ بِأَهْلِ بَيْتِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ تَسْبِيحَهُ قِرَاءَةُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَ لَا تَرَوْنَهُ يَقُولُ وَ لَا الضَّالِّينَ .

And heasws said: ‘It encircling in the sky is (its expression of) regret at what was done with the Peopleasws of the Household of Muhammadsaww, and its Glorification is its recitation of ‘The Praise is for Allahazwj the Lordazwj of the Worlds’. Are you not seeing it saying (chirping) ‘Wa la Zalleeen (and not those who go astray)’?’[937]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ التَّمِيمِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَوْصُوا بِالصِّنِينَاتِ خَيْراً يَعْنِي الْخُطَّافَ فَإِنَّهُنَّ آنَسُ طَيْرِ النَّاسِ بِالنَّاسِ

A number of our companions, from sahl Bin Ziyad, and Ahmad Bin Abu Abdullah, altogether from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Yusuf Al Tameemy,

(It has been narrated) from Muhammad son of Ja’farasws, from his fatherasws who said, ‘Rasool-Allahsaww said: ‘Treat the wagtails with goodness, meaning the swallows, for these are the friendliest of the birds of the people with the people’.

ثُمَّ قَالَ وَ تَدْرُونَ مَا تَقُولُ الصِّنِينَةُ إِذَا مَرَّتْ وَ تَرَنَّمَتْ تَقُولُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ حَتَّى قَرَأَ أُمَّ الْكِتَابِ فَإِذَا كَانَ آخِرُ تَرَنُّمِهَا قَالَتْ وَ لَا الضَّالِّينَ مَدَّ بِهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَوْتَهُ وَ لَا الضَّالِّينَ .

Then hesaww said: ‘And are you knowing what the wagtail (swallow) is saying when it passes by and sings? She is saying, ‘In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds’ – until hesaww recited the ‘Mother of the Book’ (Surah Al-Fatiha, Chapter 1). So when it comes the end of its singing, so she says, ‘Wa La Zalleeen’ (last Words of Surah al-Fatiha). Rasool-Allahsaww extended hissaww voice with it, ‘Wa La Zalleen’.[938]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَتْلِ الْخُطَّافِ أَوْ إِيذَائِهِنَّ فِي الْحَرَمِ فَقَالَ لَا يُقْتَلْنَ فَإِنِّي كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَرَآنِي وَ أَنَا أُوذِيهِنَّ فَقَالَ لِي يَا بُنَيَّ لَا تَقْتُلْهُنَّ وَ لَا تُؤْذِهِنَّ فَإِنَّهُنَّ لَا يُؤْذِينَ شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about killing the swallows, or hurting them in the Sanctuary. So heasws said: ‘Do not kill them, for Iasws was in the presence of Aliasws Bin Al-Husaynasws, so heasws saw measws troubling them. So heasws said: ‘O myasws sonasws! Do not kill them and do not harm them, for they are not harming anything’.[939]

باب الْهُدْهُدِ وَ الصُّرَدِ

Chapater 16 – The Hoopoe and the Shrike

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ فِي كُلِّ جَنَاحِ هُدْهُدٍ مَكْتُوبٌ بِالسُّرْيَانِيَّةِ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ .

A number of our companoins, from Ahmad Bin Muhammad Bin Abu Abdullah Al Barqy, from Ali Bin Muhammad Bn Suleyman, from Abu Ayoub Al Madayni, from Suleyman Bin Ja’far Al Humeyri,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘In each wing of the Hoopoe is inscribed in ‘Assyrian’ (an ancient language), ‘The Progenyasws of Muhammadasws are the best of Created beings’.[940]

وَ عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَخِي مُوسَى ( عليه السلام ) عَنِ الْهُدْهُدِ وَ قَتْلِهِ وَ ذَبْحِهِ فَقَالَ لَا يُؤْذَى وَ لَا يُذْبَحُ فَنِعْمَ الطَّيْرُ هُوَ .

And from him, from Yaqoub Bin Yazeed,

(It has been narrated) from Ali son of Ja’farasws who said, ‘I asked my brotherasws Musaasws about the Hoopoe, and killing it and slaughtering it. So heasws said: ‘Neither harm nor slaughter, for the best of the birds, (it) is it’.[941]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ قَتْلِ الْهُدْهُدِ وَ الصُّرَدِ وَ الصُّوَّامِ وَ النَّحْلَةِ .

And from him, from Ali Bin Muhammad, from Abu Ayoub Al Madiny, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Rasool-Allahsaww forbade from killing the Hoopoe, and the Shrike, and the Skua Gull, and the honey bees’.[942]

باب الْقُنْبُرَةِ

Chapter 17 – The Grouse

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليهم السلام ) قَالَ لَا تَأْكُلُوا الْقُنْبُرَةَ وَ لَا تَسُبُّوهَا وَ لَا تُعْطُوهَا الصِّبْيَانَ يَلْعَبُونَ بِهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ لِلَّهِ تَعَالَى وَ تَسْبِيحُهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ( عليهم السلام ) .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Muhammad Bin Suleyman, from Abu Ayoub Al Madainy, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘Do not eat the grouse, nor insult it, nor give it to the children to play with it, for it frequents the Glorification of Allahazwj, and its Glorification is, ‘May Allahazwj Curse those who hate the Progenyasws of Muhammadsaww’.[943]

وَ بِإِسْنَادِهِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أَزْرَعُ الزَّرْعَ لِطَلَبِ الْفَضْلِ فِيهِ وَ مَا أَزْرَعُهُ إِلَّا لِيَنَالَهُ الْمُعْتَرُّ وَ ذُو الْحَاجَةِ وَ تَنَالَهُ الْقُنْبُرَةُ مِنْهُ خَاصَّةً مِنَ الطَّيْرِ .

And by his chain, said,

‘Aliasws Bin Al-Husaynasws was saying: ‘I do not farm the plantation in order to seek the Grace in it, and Iasws do not farm except for the beggar to take from it, and the one with the need, and what the grouse takes from it, particularly from the birds’.[944] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَا تَقْتُلُوا الْقُنْبُرَةَ وَ لَا تَأْكُلُوا لَحْمَهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ تَقُولُ فِي آخِرِ تَسْبِيحِهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ( عليهم السلام ) .

A number of our companions, from Sahl Bin Ziyad, from Abu Abdullah Al Jamourany, from Suleyman Al Ja’fary who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying:’ Do not kill the grouse, and do not eat its flesh, for it is frequent in the Glorification. She is saying at the end of its Glorification. ‘May Allahazwj Curse those who hate the Progenyasws of Muhammadsaww’.[945]

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) الْقُنْزُعَةُ الَّتِي عَلَى رَأْسِ الْقُنْبُرَةِ مِنْ مَسْحَةِ سُلَيْمَانَ بْنِ دَاوُدَ وَ ذَلِكَ أَنَّ الذَّكَرَ أَرَادَ أَنْ يَسْفَدَ أُنْثَاهُ فَامْتَنَعَتْ عَلَيْهِ فَقَالَ لَهَا لَا تَمْتَنِعِي فَمَا أُرِيدُ إِلَّا أَنْ يُخْرِجَ اللَّهُ عَزَّ وَ جَلَّ مِنِّي نَسَمَةً تُذَكَّرُ بِهِ فَأَجَابَتْهُ إِلَى مَا طَلَبَ

Muhammad Bin Al Hassan, and Ali Bin Ibrahim Al Hashimy, from one of our companions, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘The topknot on top of the heat of the grouse is from the wiping (by the hand of) Suleymanas Bin Dawoodas, and that is the male grouse intended to copulate with its female, but she prevented unto him. So he said to her, ‘Do not prevent me, for I do not intend except that Allahazwj Mighty and Majestic would Extract from me a person you would be remembered by’. So she answered him to what he sought.

فَلَمَّا أَرَادَتْ أَنْ تَبِيضَ قَالَ لَهَا أَيْنَ تُرِيدِينَ أَنْ تَبِيضِي فَقَالَتْ لَهُ لَا أَدْرِي أُنَحِّيهِ عَنِ الطَّرِيقِ قَالَ لَهَا إِنِّي خَائِفٌ أَنْ يَمُرَّ بِكِ مَارُّ الطَّرِيقِ وَ لَكِنِّي أَرَى لَكِ أَنْ تَبِيضِي قُرْبَ الطَّرِيقِ فَمَنْ يَرَاكِ قُرْبَهُ تَوَهَّمَ أَنَّكِ تَعْرِضِينَ لِلَقْطِ الْحَبِّ مِنَ الطَّرِيقِ فَأَجَابَتْهُ إِلَى ذَلِكَ وَ بَاضَتْ وَ حَضَنَتْ حَتَّى أَشْرَفَتْ عَلَى النِّقَابِ

So when it wanted to lay eggs, he said to her, ‘Where do you want to lay eggs’. So she said to him, ‘I do not know, near to the road?’ He said to her, ‘I am afraid that the passers-by would pass by you, but I see for you that you should lay eggs near the road, so the one who sees you near it would think that you are picking seeds from the road’. So she answered him to that and laid eggs, and incubated them until she oversaw the births.

فَبَيْنَا هُمَا كَذَلِكَ إِذْ طَلَعَ سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) فِي جُنُودِهِ وَ الطَّيْرُ تُظِلُّهُ فَقَالَتْ لَهُ هَذَا سُلَيْمَانُ قَدْ طَلَعَ عَلَيْنَا فِي جُنُودِهِ وَ لَا آمَنُ أَنْ يَحْطِمَنَا وَ يَحْطِمَ بَيْضَنَا فَقَالَ لَهَا إِنَّ سُلَيْمَانَ ( عليه السلام ) لَرَجُلٌ رَحِيمٌ بِنَا فَهَلْ عِنْدَكِ شَيْ‏ءٌ هَيَّئْتِهِ لِفِرَاخِكِ إِذَا نَقَبْنَ قَالَتْ نَعَمْ جَرَادَةٌ خَبَّأْتُهَا مِنْكَ أَنْتَظِرُ بِهَا فِرَاخِي إِذَا نَقَبْنَ فَهَلْ عِنْدَ أَنْتَ شَيْ‏ءٌ قَالَ نَعَمْ عِنْدِي تَمْرَةٌ خَبَّأْتُهَا مِنْكِ لِفِرَاخِي

So while the two of them were involved in that, when there noticed Suleymanas Bin Dawoodas in hisas army, and the birds were shading himas. So she said to him, ‘This is Suleymanas who is coming over to us in his army, and there is no safety if heas were to trample us, and trample our eggs’. So he said to her, ‘Suleymanas would be a merciful man with us, so is there anything with you to gift to himas for (the safety of) your chicks when they are born’. She said, ‘Yes, a grass-hopper which I hid from you, awaiting for my chicks for it when they are born. So is there anything with you?’ He said, ‘Yes, I have a date with me, which I hid from you for my chicks’.

قَالَتْ فَخُذْ أَنْتَ تَمْرَتَكَ وَ آخُذُ أَنَا جَرَادَتِي وَ نَعْرِضُ لِسُلَيْمَانَ ( عليه السلام ) فَنُهْدِيهِمَا لَهُ فَإِنَّهُ رَجُلٌ يُحِبُّ الْهَدِيَّةَ فَأَخَذَ التَّمْرَةَ فِي مِنْقَارِهِ وَ أَخَذَتْ هِيَ الْجَرَادَةَ فِي رِجْلَيْهَا ثُمَّ تَعَرَّضَا لِسُلَيْمَانَ ( عليه السلام ) فَلَمَّا رَآهُمَا وَ هُوَ عَلَى عَرْشِهِ بَسَطَ يَدَيْهِ لَهُمَا فَأَقْبَلَا فَوَقَعَ الذَّكَرُ عَلَى الْيَمِينِ وَ وَقَعَتِ الْأُنْثَى عَلَى الْيَسَارِ وَ سَأَلَهُمَا عَنْ حَالِهِمَا فَأَخْبَرَاهُ

She said, ‘So you take your date, and I take my grass-hopper, and we go to Suleymanasand we present these to himas, for heas is a man who loves the gifts’. So he took the date in his beak, and she took the grass-hopper in her claws, then they went to Suleymanas. So when heas saw them both, and he was upon hisas throne, heas extended hisas hands for them. So they went over and the male sat upon the right hand and the female sat upon the left hand, and he asked them both of their state. So they informed himas.

فَقَبِلَ هَدِيَّتَهُمَا وَ جَنَّبَ جُنْدَهُ عَنْهُمَا وَ عَنْ بَيْضِهِمَا وَ مَسَحَ عَلَى رَأْسِهِمَا وَ دَعَا لَهُمَا بِالْبَرَكَةِ فَحَدَثَتِ الْقُنْزُعَةُ عَلَى رَأْسِهِمَا مِنْ مَسْحَةِ سُلَيْمَانَ ( عليه السلام ) .

So heas accepted both their gifts, and diverted hisas army away from them and their eggs, and heas wiped (by hisas hand) upon their heads, and supplicated for them both with the Blessings. So the topknot appeared on top of both their heads from the wiping of Suleymanas’.[946]

تَمَّ كِتَابُ الصَّيْدِ مِنَ الْكَافِي وَ يَتْلُوهُ كِتَابُ الذَّبَائِحِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

The Book of Hunting from Al Kafi is completed, and it would be followed by the Book of Slaughter, and the Praise is for Allahazwj, Lordazwj of the Worlds.

كتاب الذَّبَائِحِ

THE BOOK OF SLAUGHTERED (ANIMALS)

باب مَا تُذَكَّى بِهِ الذَّبِيحَةُ

Chapter 1 – What the slaughtered (animal) can be purified by

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الذَّبِيحَةِ بِاللِّيطَةِ وَ بِالْمَرْوَةِ فَقَالَ لَا ذَكَاةَ إِلَّا بِحَدِيدَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the (animal) slaughtered by the plaster and by the flint. So heasws said: ‘There is no purification except by the iron’.[947]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ بِالْعُودِ وَ الْحَجَرِ وَ الْقَصَبَةِ قَالَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) لَا يَصْلُحُ الذَّبْحُ إِلَّا بِالْحَدِيدَةِ .

Ali Bin Ibrahim, from his father, from Abu Umeyr, from Hammad, from Al Halby,

(The narrator says), ‘I asked Abu Abdullahasws about the (animal) slaughtered by the wood, and the stone, and the cane. So heasws said: ‘Aliasws Bin Abu Talibasws said: ‘The slaughter is not correct except by the iron’.[948]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يُؤْكَلُ مَا لَمْ يُذْبَحْ بِحَدِيدَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from SayfBin Umeyr, from Abu Bakr Al Hazramy,

Abu Abdullahasws has said: ‘Do not eat what is not slaughtered by the iron’.[949]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الذَّكَاةِ فَقَالَ لَا يُذَكَّى إِلَّا بِحَدِيدَةٍ نَهَى عَنْ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about the slaughtering. So heasws said: ‘Do not slaughter except by iron. Amir Al-Momineenasws forbade from that’.[950]

باب آخَرُ مِنْهُ فِي حَالِ الِاضْطِرَارِ

Chapter 2 – Another Chapter from it regarding the state of desperation

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي الذَّبِيحَةِ بِغَيْرِ حَدِيدَةٍ قَالَ إِذَا اضْطُرِرْتَ إِلَيْهَا فَإِنْ لَمْ تَجِدْ حَدِيدَةً فَاذْبَحْهَا بِحَجَرٍ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said regarding the (animal) slaughtered without iron. Heasws said: ‘When you are desperate towards it, and you do not find an iron, so slaughter it by a stone’.[951]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرْوَةِ وَ الْقَصَبَةِ وَ الْعُودِ أَ يُذْبَحُ بِهِنَّ إِذَا لَمْ يَجِدُوا سِكِّيناً قَالَ إِذَا فَرَى الْأَوْدَاجَ فَلَا بَأْسَ بِذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws (7th Imamasws) about the flint, and the cane, and the wood, can one slaughter by these when one cannot find a knife?’ Heasws said: ‘When it tears the veins, so there is no problem with that’.[952]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) مِثْلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) – similar to it.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَمْ يَكُنْ بِحَضْرَتِهِ سِكِّينٌ أَ يَذْبَحُ بِقَصَبَةٍ فَقَالَ اذْبَحْ بِالْقَصَبَةِ وَ بِالْحَجَرِ وَ بِالْعَظْمِ وَ بِالْعُودِ إِذَا لَمْ تُصِبِ الْحَدِيدَةَ إِذَا قَطَعَ الْحُلْقُومَ وَ خَرَجَ الدَّمُ فَلَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Zayd Al Shahaam who said,

‘I asked Abu Abdullahasws about a man who did not have a knife in his possession, can he slaughter by a cane?’ So heasws said: ‘Slaughter by the cane, and by the stone, and by the bone, and by the wood, when you cannot come across the iron, when their throats are cut and the blood flows, so there is no problem’.[953]

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باب صِفَةِ الذَّبْحِ وَ النَّحْرِ

Chapter 3 – Characteristics of the slaughter and the sacrifice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّحْرُ فِي اللَّبَّةِ وَ الذَّبْحُ فِي الْحَلْقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The sacrifice (of a camel) is in the upper part of the chest, and the slaughter is in the throat’.[954]

عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ ذَبْحِ الْبَقَرِ فِي الْمَنْحَرِ فَقَالَ لِلْبَقَرِ الذَّبْحُ وَ مَا نُحِرَ فَلَيْسَ بِذَكِيٍّ .

Ali, from his father, from Safwan who said,

‘I asked Abu Al-Hassanasws about slaughter of the cow in the upper part of the chest. So heasws said: ‘For the cow and what is slaughtered in the upper part of the chest, so it is not with a (valid) slaughter’.[955]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) إِنَّ أَهْلَ مَكَّةَ لَا يَذْبَحُونَ الْبَقَرَ وَ إِنَّمَا يَنْحَرُونَ فِي اللَّبَّةِ فَمَا تَرَى فِي أَكْلِ لَحْمِهَا قَالَ فَقَالَ ( عليه السلام ) فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ لَا تَأْكُلْ إِلَّا مَا ذُبِحَ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Yunus Bin Yaqoub who said,

‘I said to Abu Al-Hassanasws the 1st, ‘The people of Makkah are slaughtering the cow, and rather they are slaughtering in the upper part of the chest. So what is yourasws view regarding eating its flesh?’ So heasws said: ‘They slaughtered it, and almost did not do it. Do not eat except what is slaughtered (at the throat)’.[956]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبْحِ فَقَالَ إِذَا ذَبَحْتَ فَأَرْسِلْ وَ لَا تَكْتِفْ وَ لَا تَقْلِبِ السِّكِّينَ لِتُدْخِلَهَا مِنْ تَحْتِ الْحُلْقُومِ وَ تَقْطَعَهُ إِلَى فَوْقُ وَ الْإِرْسَالُ لِلطَّيْرِ خَاصَّةً فَإِنْ تَرَدَّى فِي جُبٍّ أَوْ وَهْدَةٍ مِنَ الْأَرْضِ فَلَا تَأْكُلْهُ وَ لَا تُطْعِمْهُ فَإِنَّكَ لَا تَدْرِي التَّرَدِّي قَتَلَهُ أَوِ الذَّبْحُ

Ali Bin Ibrahim, from his father, from Abu Hashim Al Ja’fary, from his father, from Humran Bin Ayn,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the slaughter, so heasws said: ‘When you slaughter it, let it hang down, and do not pause nor turn the knife in order to enter it from beneath the throat, and cut it to above, and let it hand down for the birds in particular. So if falls down a well or a hole in the ground, so do not eat it, and do not feed it (to others) for you do not know whether it was the falling (down) that killed it or the slaughter.

وَ إِنْ كَانَ شَيْ‏ءٌ مِنَ الْغَنَمِ فَأَمْسِكْ صُوفَهُ أَوْ شَعْرَهُ وَ لَا تُمْسِكَنَّ يَداً وَ لَا رِجْلًا وَ أَمَّا الْبَقَرُ فَاعْقِلْهَا وَ أَطْلِقِ الذَّنَبَ وَ أَمَّا الْبَعِيرُ فَشُدَّ أَخْفَافَهُ إِلَى آبَاطِهِ وَ أَطْلِقْ رِجْلَيْهِ وَ إِنْ أَفْلَتَكَ شَيْ‏ءٌ مِنَ الطَّيْرِ وَ أَنْتَ تُرِيدُ ذَبْحَهُ أَوْ نَدَّ عَلَيْكَ فَارْمِهِ بِسَهْمِكَ فَإِذَا هُوَ سَقَطَ فَذَكِّهِ بِمَنْزِلَةِ الصَّيْدِ .

And if it was something from the sheep, so restrain it by its wool or its hair, and do not restrain the hands or the feet; and as for the cow, so (restrain it by its) heels, but leave the tail; and as for the camel, so (restrain it by its) hooves to its armpits and leave its feet; and if something flees from the birds, and you intended to slaughter it, or escapes from you, so shoot at it with your arrow. So when it falls, so its purification is at the status of the hunted prey’.[957]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ فَقَالَ ( عليه السلام ) اسْتَقْبِلْ بِذَبِيحَتِكَ الْقِبْلَةَ وَ لَا تَنْخَعْهَا حَتَّى تَمُوتَ وَ لَا تَأْكُلْ مِنْ ذَبِيحَةٍ مَا لَمْ تُذْبَحْ مِنْ مَذْبَحِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the slaughter, so heasws said: ‘Face the Qiblah by your slaughter, and do not flip it over until it dies, nor eat from a slaughter what you did not slaughter from its proper place of slaughter’.[958]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَنْخَعِ الذَّبِيحَةَ حَتَّى تَمُوتَ فَإِذَا مَاتَتْ فَانْخَعْهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Muhammad Al Halby who said,

‘Abu Abdullahasws said: ‘Do not flip over the slaughter until it dies. So when it is dead, so flip it over’.[959]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لَا تَذْبَحِ الشَّاةَ عِنْدَ الشَّاةِ وَ لَا الْجَزُورَ عِنْدَ الْجَزُورِ وَ هُوَ يَنْظُرُ إِلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws said: ‘Do not slaughter the sheep in the presence of the sheep, nor a camel in the presence of the camel, and it is looking at it’.[960] 

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) إِذَا ذُبِحَتِ الشَّاةُ وَ سُلِخَتْ أَوْ سُلِخَ شَيْ‏ءٌ مِنْهَا قَبْلَ أَنْ تَمُوتَ لَمْ يَحِلَّ أَكْلُهَا .

Muhammad Bin Yahya, raising it, said,

‘Abu Al-Hassan Al-Rezaasws said: ‘When you slaughter the sheep, and strip it, or strip off something from it before it dies, it is not Permissible to eat it’.[961]

باب الرَّجُلِ يُرِيدُ أَنْ يَذْبَحَ فَيَسْبِقُهُ السِّكِّينُ فَيَقْطَعُ الرَّأْسَ

Chapter 4 – The man intends to slaughter, but the knife transcends and cuts off the head

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ فَسَبَقَهُ السِّكِّينُ فَقَطَعَ رَأْسَهُ فَقَالَ هُوَ ذَكَاةٌ وَحِيَّةٌ لَا بَأْسَ بِهِ وَ بِأَكْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fazeyl Bin Yasaar who said,

‘I asked Abu Ja’farasws about a man who slaughtered, but his knife transcended and cut off its head. So heasws said: ‘It is a vivid slaughter. There is no problem with it, and with eating it’.[962]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ مُسْلِمٍ ذَبَحَ شَاةً وَ سَمَّى فَسَبَقَهُ السِّكِّينُ بِحِدَّتِهَا فَأَبَانَ الرَّأْسَ فَقَالَ إِنْ خَرَجَ الدَّمُ فَكُلْ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a Muslim who slaughtered a sheep and Named (Bismillah), but his knife transcended by its severity, so it cut-off the head. So heasws said: ‘If the blood comes out, so eat’.[963]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ سُئِلَ عَنِ الرَّجُلِ يَذْبَحُ فَتُسْرِعُ السِّكِّينُ فَتُبِينُ الرَّأْسَ فَقَالَ الذَّكَاةُ الْوَحِيَّةُ لَا بَأْسَ بِأَكْلِهِ إِذَا لَمْ يَتَعَمَّدْ بِذَلِكَ .

Ali Bin Ibrahim, from his father, from Hroun Bin Muslim, from Mas’ada Bin sadaqa who said,

‘I heard Abu Abdullahasws, and heasws had been asked about the man who slaughtered, so the knife hastened and the head was cut off. So heasws said: ‘The vivid slaughter. There is no problem with eating it when it was not deliberate with that’.[964]

باب الْبَعِيرِ وَ الثَّوْرِ يَمْتَنِعَانِ مِنَ الذَّبْحِ

Chapter 5 – The camel and the bull both preventing from being slaughtered

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا امْتَنَعَ عَلَيْكَ بَعِيرٌ وَ أَنْتَ تُرِيدُ أَنْ تَنْحَرَهُ فَانْطَلَقَ مِنْكَ فَإِنْ خَشِيتَ أَنْ يَسْبِقَكَ فَضَرَبْتَهُ بِسَيْفٍ أَوْ طَعَنْتَهُ بِرُمْحٍ بَعْدَ أَنْ تُسَمِّيَ فَكُلْ إِلَّا أَنْ تُدْرِكَهُ وَ لَمْ يَمُتْ بَعْدُ فَذَكِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

Abu Abdullahasws has said: ‘When a camel is preventing you and you are intending to sacrifice it, so let it go away from you. So if you fear that it would precede you, so strike it with a sword, or stab it with a spear after you Name (Bismillah). So eat, except if you come to it and if it has not died afterwards, so slaughter it’.[965]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ ثَوْراً بِالْكُوفَةِ ثَارَ فَبَادَرَ النَّاسُ إِلَيْهِ بِأَسْيَافِهِمْ فَضَرَبُوهُ فَأَتَوْا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَسَأَلُوهُ فَقَالَ ذَكَاةٌ وَحِيَّةٌ وَ لَحْمُهُ حَلَالٌ .

Ali Bin Ibrahim, from his father, from Safwan, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘A bull at Al-Kufa went on rampage, so the people followed it with their swords, so they struck it down. So they came to Amir Al-Momineenasws, and they asked himasws. So heasws said: ‘A vivid slaughter, and its flesh is Permissible’.[966]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي ثَوْرٍ تَعَاصَى فَابْتَدَرُوهُ بِأَسْيَافِهِمْ وَ سَمَّوْا وَ أَتَوْا عَلِيّاً ( عليه السلام ) فَقَالَ هَذِهِ ذَكَاةٌ وَحِيَّةٌ وَ لَحْمُهُ حَلَالٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Safwan, from Ibn Muskan, from Muhammad Al Halby who said,

‘Abu Abdullahasws said regarding a bull which disobeyed. So they pursued it with their swords, and Named (Bismillah), and they came to Aliasws. So heasws said: ‘This is a vivid slaughter, and its flesh is Permissible’.[967]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ قَوْماً أَتَوُا النَّبِيَّ ( صلى الله عليه وآله ) فَقَالُوا إِنَّ بَقَرَةً لَنَا غَلَبَتْنَا وَ اسْتَصْعَبَتْ عَلَيْنَا فَضَرَبْنَاهَا بِالسَّيْفِ فَأَمَرَهُمْ بِأَكْلِهَا .

Muhammad Bin Yahya, from Abdullah Bin Muhahhad, from Ali Bin Al Hakam, from Aban Bin usman, from Al Fazl Bin Abdul Malik, and Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws that a group of people came to the Prophetsaww, so they said, ‘A cow of ours overcame us and became difficult over us, so we struck it with the sword’. So hesaww ordered them with eating it’.[968]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعِيرٌ تَرَدَّى فِي بِئْرٍ كَيْفَ يُنْحَرُ قَالَ تُدْخِلُ الْحَرْبَةَ فَتَطْعُنُهُ بِهَا وَ تُسَمِّي وَ تَأْكُلُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysamy, from Aban, from Ismail Al Ju’fy who said,

‘I said to Abu Abdullahasws, ‘A camel fell down in a well, how can it be sacrificed?’ Heasws said: ‘Stab it with a bayonet and Name (Bismillah) and eat’.[969]

باب الذَّبِيحَةِ تُذْبَحُ مِنْ غَيْرِ مَذْبَحِهَا

Chapter 6 – The slaughtered (animal) slaughtered from other that its place of slaughter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ بِسَيْفِهِ جَزُوراً أَوْ شَاةً فِي غَيْرِ مَذْبَحِهَا وَ قَدْ سَمَّى حِينَ ضَرَبَ فَقَالَ لَا يَصْلُحُ أَكْلُ ذَبِيحَةٍ لَا تُذْبَحُ مِنْ مَذْبَحِهَا يَعْنِي إِذَا تَعَمَّدَ لِذَلِكَ وَ لَمْ تَكُنْ حَالُهُ حَالَ اضْطِرَارٍ فَأَمَّا إِذَا اضْطُرَّ إِلَيْهَا وَ اسْتَصْعَبَتْ عَلَيْهِ مَا يُرِيدُ أَنْ يَذْبَحَ فَلَا بَأْسَ بِذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding a man who struck with his sword, a camel or a sheep, in other than its slaughtering place, and he had Named (Bismillah) when he struck. So heasws said: ‘It is not correct to slaughter an (animal) which has not been slaughter from its (proper) slaughtering place, meaning when you are deliberate for that, and his state does not happen to be a state of desperation. So as for what he is desperate towards, and it is difficult upon him, what he intends to slaughter, so there is no problem with that’.[970]

باب إِدْرَاكِ الذَّكَاةِ

Chapter 7 – Realisation of the slaughter

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِذَا طَرَفَتِ الْعَيْنُ أَوْ رَكَضَتِ الرِّجْلُ أَوْ تَحَرَّكَ الذَّنَبُ وَ أَدْرَكْتَهُ فَذَكِّهِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws (is written): ‘When the eye is blinking, or the feet are kicking, or the tail is moving, and you come over to it, so slaughter it’.[971]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ جَاءَهُ مُحَمَّدُ بْنُ عَبْدِ السَّلَامِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ يَقُولُ لَكَ جَدِّي إِنَّ رَجُلًا ضَرَبَ بَقَرَةً بِفَأْسٍ فَسَقَطَتْ ثُمَّ ذَبَحَهَا فَلَمْ يُرْسِلْ مَعَهُ بِالْجَوَابِ وَ دَعَا سَعِيدَةَ مَوْلَاةَ أُمِّ فَرْوَةَ فَقَالَ لَهَا إِنَّ مُحَمَّداً أَتَانِي بِرِسَالَةٍ مِنْكِ فَكَرِهْتُ أَنْ أُرْسِلَ إِلَيْكِ بِالْجَوَابِ مَعَهُ فَإِنْ كَانَ الرَّجُلُ الَّذِي ذَبَحَ الْبَقَرَةَ حِينَ ذَبَحَ خَرَجَ الدَّمُ مُعْتَدِلًا فَكُلُوا وَ أَطْعِمُوا وَ إِنْ كَانَ خَرَجَ خُرُوجاً مُتَثَاقِلًا فَلَا تَقْرَبُوهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Suleym Al Farra’a, from Al Hassan Bin Muslim who said,

‘I was in the presence of Abu Abdullahasws when Muhammad Bin Abdul Salaam came over, so he said to himasws, ‘May I be sacrificed for youasws! My grandfather is saying to youasws that a man struck a cow with a pole-axe, so it fell. Then he slaughtered it’. But heasws did not send an answer with him, and Instead called Saeeda, a slave girl of Umm Farwaas, so heasws said: ‘Muhammad came to me with a message from you, but Iasws disliked that I send a message with the answer with him. So if it was such that the man who slaughtered the cow, when he slaughtered it, the blood came out moderately, so eat, and feed, and if it came out with a heavy coming out, so do not go near it’.[972]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِذَا طَرَفَتِ الْعَيْنُ أَوْ رَكَضَتِ الرِّجْلُ أَوْ تَحَرَّكَ الذَّنَبُ فَكُلْ مِنْهُ فَقَدْ أَدْرَكْتَ ذَكَاتَهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban, from Abdul Rahman Bin Abu Abdullah,

Abu Abdullahasws has said: ‘In the Book of Aliasws (it is written): ‘When the eye is blinking, or the feet are kicking, or the tail is moving, so eat from it, for you have realised its slaughter’.[973]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا شَكَكْتَ فِي حَيَاةِ شَاةٍ وَ رَأَيْتَهَا تَطْرِفُ عَيْنَهَا أَوْ تُحَرِّكُ أُذُنَيْهَا أَوْ تَمْصَعُ بِذَنَبِهَا فَاذْبَحْهَا فَإِنَّهَا لَكَ حَلَالٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musny Al Hannat, from Aban Bin Taghlub,

Abu Abdullahasws has said: ‘When you doubt regarding the life of a sheep, and you see it blinks its eyes, or moving its ears, or beating its tail, so slaughter it, for it is Permissible for you’.[974]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ فَقَالَ إِذَا تَحَرَّكَ الذَّنَبُ أَوِ الطَّرْفُ أَوِ الْأُذُنُ فَهُوَ ذَكِيٌّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby,

(The narrator) says ‘I asked Abu Abdullahasws about the slaughtered animal, so heasws said: ‘When it moves the tail, or blinks, or (moves) its ears, so it is purified’.[975]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الشَّاةِ إِذَا طَرَفَتْ عَيْنَهَا أَوْ حَرَّكَتْ ذَنَبَهَا فَهِيَ ذَكِيَّةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said regarding the sheep when its blinks its eyes, or moves its tail, so it is purified’.[976]

باب مَا ذُبِحَ لِغَيْرِ الْقِبْلَةِ أَوْ تُرِكَ التَّسْمِيَةُ وَ الْجُنُبِ يَذْبَحُ

Chapter 8 – What is slaughtered towards other than the Qiblah, or the Naming (Bismillah) is neglected, and the one with sexual impurity slaughters

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ ذَبِيحَةً فَجَهِلَ أَنْ يُوَجِّهَهَا إِلَى الْقِبْلَةِ قَالَ كُلْ مِنْهَا فَقُلْتُ لَهُ فَإِنَّهُ لَمْ يُوَجِّهْهَا قَالَ فَلَا تَأْكُلْ مِنْهَا وَ لَا تَأْكُلْ مِنْ ذَبِيحَةٍ مَا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا وَ قَالَ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَذْبَحَ فَاسْتَقْبِلْ بِذَبِيحَتِكَ الْقِبْلَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a man who slaughtered an animal, so he was ignorant that he had to face towards the Qiblah. Heasws said: ‘Eat from it’. So I said to himasws, ‘So if he (intentionally) does not face it (towards the Qiblah)’. Heasws said: ‘So do not eat from it, and do not eat from a slaughtered animal what he had not mentioned the Name of Allahazwj Mighty and Majestic upon it’. And heasws said: ‘When you intend to slaughter, so face the Qibalh with your animal’.[977]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَذْبَحُ وَ لَا يُسَمِّي قَالَ إِنْ كَانَ نَاسِياً فَلَا بَأْسَ إِذَا كَانَ مُسْلِماً وَ كَانَ يُحْسِنُ أَنْ يَذْبَحَ وَ لَا يَنْخَعُ وَ لَا يَقْطَعُ الرَّقَبَةَ بَعْدَ مَا يَذْبَحُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who slaughters and does not Name (Bismillah). Heasws said: ‘If he had forgotten it, so there is no problem when he was a Muslim, and was good at slaughtering, and did not flip it over nor cut off the neck (until) after having slaughtered’.[978]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الذَّبِيحَةِ تُذْبَحُ لِغَيْرِ الْقِبْلَةِ قَالَ لَا بَأْسَ إِذَا لَمْ يَتَعَمَّدْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the slaughtered animal slaughtered towards other than the Qiblah. Heasws said: ‘There is no problem when it was not deliberate’.

وَ عَنِ الرَّجُلِ يَذْبَحُ فَيَنْسَى أَنْ يُسَمِّيَ أَ تُؤْكَلُ ذَبِيحَتُهُ فَقَالَ نَعَمْ إِذَا كَانَ لَا يُتَّهَمُ وَ كَانَ يُحْسِنُ الذَّبْحَ قَبْلَ ذَلِكَ وَ لَا يَنْخَعُ وَ لَا يَكْسِرُ الرَّقَبَةَ حَتَّى تَبْرُدَ الذَّبِيحَةُ .

And about the man who slaughtered, so he forgot to Name (Bismillah), can one eat his slaughter?’ So heasws said: ‘Yes, when he was not accused, and was good at the slaughtering before that, and did not flip it over, and did not break the neck until the slaughtered animal was cold’.[979]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةٍ ذُبِحَتْ لِغَيْرِ الْقِبْلَةِ فَقَالَ كُلْ وَ لَا بَأْسَ بِذَلِكَ مَا لَمْ يَتَعَمَّدْهُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about a slaughtered animal slaughtered towards other than the Qiblah. So heasws said: ‘Eat, and there is no problem with that for as long as it was not deliberate’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ ذَبَحَ وَ لَمْ يُسَمِّ فَقَالَ إِنْ كَانَ نَاسِياً فَلْيُسَمِّ حِينَ يَذْكُرُ وَ يَقُولُ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ عَلَى آخِرِهِ .

He (the narrator) said, ‘And I asked himasws about a man who slaughtered and did not Name (Bismillah), so heasws said: ‘If he had forgotten, so let him Name when he remembers, and he should be saying, ‘In the Name of Allahazwj upon its beginning and upon its ending’.[980]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ فَسَبَّحَ أَوْ كَبَّرَ أَوْ هَلَّلَ أَوْ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ قَالَ هَذَا كُلُّهُ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Aa’la Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked himasws about a man who slaughtered, so he Glorified (Subhanallah), or Exclaimed the Greatness (Allah-O-Akbar), or Praised Allahazwj Mighty and Majestic (Alhamdulillah). Heasws said: ‘All these are from the Names of Allahazwj Mighty and Majestic, and there is no problem with it’.[981]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَذْبَحَ الرَّجُلُ وَ هُوَ جُنُبٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if the man slaughters and he was with sexual impurity’.[982]

باب الْأَجِنَّةِ الَّتِي تَخْرُجُ مِنْ بُطُونِ الذَّبَائِحِ

Chapter 9 – The foetus which comes out from the belly of the slaughtered animal

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ فَقَالَ الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاتُهُ ذَكَاةُ أُمِّهِ فَذَلِكَ الَّذِي عَنَى اللَّهُ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim who said,

‘I asked one of the two (5th or 6th Imamasws) about the Words of Allahazwj Mighty and Majestic [5:1] The cattle quadrupeds are Permissible for you. So heasws said: ‘The foetus in the belly of its mother, when it grows hair and fluff, so its slaughter is the slaughter of its mother, so that is which Allahazwj Mighty and Majestic Means’.[983]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ذَبَحْتَ الذَّبِيحَةَ فَوَجَدْتَ فِي بَطْنِهَا وَلَداً تَامّاً فَكُلْ وَ إِنْ لَمْ يَكُنْ تَامّاً فَلَا تَأْكُلْ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When you slaughter a slaughter, so you find a complete child in its belly, so eat, and if it does not happen to be complete, so do not eat’.[984]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحُوَارِ تُذَكَّى أُمُّهُ أَ يُؤْكَلُ بِذَكَاتِهَا فَقَالَ إِذَا كَانَ تَمَاماً وَ نَبَتَ عَلَيْهِ الشَّعْرُ فَكُلْ .

Abu Ali Ashary, from Muhammad Bin Abdul Jabbar Bin Ismail, from Ali Bin Al No’man, form Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the camel foetus whose mother is slaughtered, can one eat due to her having been slaughtered?’ So heasws said: ‘When it was complete, and the hair has grown upon it, so eat’.[985]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws – similar to it.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الشَّاةِ يَذْبَحُهَا وَ فِي بَطْنِهَا وَلَدٌ وَ قَدْ أَشْعَرَ فَقَالَ ( عليه السلام ) ذَكَاتُهُ ذَكَاةُ أُمِّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I asked about the sheep which was slaughtered and inside its belly was a child, and it had grown hair. So heasws said: ‘Its slaughter is the slaughter of its mother’.[986]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْجَنِينِ إِذَا أَشْعَرَ فَكُلْ وَ إِلَّا فَلَا تَأْكُلْ يَعْنِي إِذَا لَمْ يُشْعِرْ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said regarding the foetus: ‘When it grows hair, so eat, or else, so do not eat - meaning if it has not grown hair’.[987]

باب النَّطِيحَةِ وَ الْمُتَرَدِّيَةِ وَ مَا أَكَلَ السَّبُعُ تُدْرَكُ ذَكَاتُهَا

Chapter 10 – The (animal) butted by the horn, and the one killed by a fall, and what the predators eat, you come to it, slaughter it

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ النَّطِيحَةُ وَ الْمُتَرَدِّيَةُ وَ مَا أَكَلَ السَّبُعُ إِذَا أَدْرَكْتَ ذَكَاتَهُ فَكُلْ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa who said,

‘I heard Abu Al-Hassanasws saying: ‘The (animal) butted by the horn, and the one killed by a fall, and what the predators eat, when you come over to it, slaughter it, so eat’.[988]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنْ فَرِيسَةِ السَّبُعِ وَ لَا الْمَوْقُوذَةِ وَ لَا الْمُتَرَدِّيَةِ إِلَّا أَنْ تُدْرِكَهَا حَيَّةً فَتُذَكِّيَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat from a prey of the predator, nor the one beaten to death, nor the one fallen to death, except if you come to it as alive, so you slaughter it’.[989]

باب الدَّمِ يَقَعُ فِي الْقِدْرِ

Chapter 11 – The blood which falls into the cooking pot

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قِدْرٍ فِيهَا جَزُورٌ وَقَعَ فِيهَا مِقْدَارُ أُوقِيَّةٍ مِنْ دَمٍ أَ يُؤْكَلُ فَقَالَ ( عليه السلام ) نَعَمْ لِأَنَّ النَّارَ تَأْكُلُ الدَّمَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Noman, from Saeed Al A’araj who said,

‘I asked Abu Abdullahasws about a cooking pot in which is a camel, and there had fallen in it an ‘Awqiya’ (A unit of measurement) of blood, can one eat?’ So heasws said: ‘Yes, because the fire consumes the blood’.[990]

باب الْأَوْقَاتِ الَّتِي يُكْرَهُ فِيهَا الذَّبْحُ

Chapter 12 – The timings during which the slaughter is abhorred

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَكْرَهُ الذَّبْحَ وَ إِرَاقَةَ الدَّمِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ إِلَّا عَنْ ضَرُورَةٍ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Al Abbas Bin Marouf, from Marouk Bin Ubeyd, from one of our companions, from Abdullah Bin Muskaan, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to dislike the slaughter and spilling the blood on the day of Friday before the Prayer, except out of necessity’.[991]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَأْمُرُ غِلْمَانَهُ أَنْ لَا يَذْبَحُوا حَتَّى يَطْلُعَ الْفَجْرُ . فِي نَوَادِرِ الْجُمُعَةِ .

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Ali, from Muhammad Bin Amro, from Jameel Bin Darraj, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws used to order hisasws servants that they should not slaughter until the emergence of the dawn’. – In a miscellaneous (Hadeeth) regarding the day of Friday.[992]

عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) وَ هُوَ يَقُولُ لِغِلْمَانِهِ لَا تَذْبَحُوا حَتَّى يَطْلُعَ الْفَجْرُ فَإِنَّ اللَّهَ جَعَلَ اللَّيْلَ سَكَناً لِكُلِّ شَيْ‏ءٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ خِفْنَا فَقَالَ ( عليه السلام ) إِنْ خِفْتَ الْمَوْتَ فَاذْبَحْ .

Ali Bin Ismail, from Muhammad Bin Amro, from Jameel Bin Darraj, from Aban Bin Taghlib who said,

‘I heard Aliasws Bin Al-Husaynasws and heasws was saying to his servant: ‘Do not slaughter until the emergence of the day, for Allahazwj Made the night as a tranquility for everything’. I said, ‘May I be sacrificed for youasws! Supposing we are fearing’. So heasws said: ‘If you fear the death, so slaughter’.[993]

––––––––

باب آخَرُ

Chapter 13 – Another Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْمُرْجِئِ وَ الْحَرُورِيِّ فَقَالَ كُلْ وَ قِرَّ وَ اسْتَقِرَّ حَتَّى يَكُونَ مَا يَكُونُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(The narrator) says, ‘I asked Abu Abdullahasws about a slaughter of the Murjiite, and the Harouriyya. So heasws said: ‘Eat, and be decisive and steady, until it happens what is going to happen (Rising of Al-Qaimasws)’.[994]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Magra, from Al Halby,

(It has been narrated) from Abu Abdullahasws – similar to it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمْ سَأَلُوا أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شِرَاءِ اللَّحْمِ مِنَ الْأَسْوَاقِ وَ لَا يُدْرَى مَا يَصْنَعُ الْقَصَّابُونَ قَالَ ( عليه السلام ) كُلْ إِذَا كَانَ ذَلِكَ فِي أَسْوَاقِ الْمُسْلِمِينَ وَ لَا تَسْأَلْ عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl, and Zurara and Muhammad Bin Muslim,

‘They asked Abu Ja’farasws about buying of the meat from the markets, and it is not known what the butchers have done’. Heasws said: ‘Eat, when that was in the markets of the Muslims, and do not ask about it’.[995]

باب ذَبِيحَةِ الصَّبِيِّ وَ الْمَرْأَةِ وَ الْأَعْمَى

Chapter 14 – The slaughter by the child, and the woman, and the blind

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الصَّبِيِّ فَقَالَ إِذَا تَحَرَّكَ وَ كَانَ لَهُ خَمْسَةُ أَشْبَارٍ وَ أَطَاقَ الشَّفْرَةَ

Ali Bin Ibrahim, from his father, from Hammad, from Al Halby, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about a slaughter by the child. So heasws said: ‘When he is active, and is of five palms height, and can wield a blade’.

وَ عَنْ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ إِنْ كُنَّ نِسَاءً لَيْسَ مَعَهُنَّ رَجُلٌ فَلْتَذْبَحْ أَعْقَلُهُنَّ وَ لْتَذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا .

And about a slaughter by a woman, so heasws said: ‘If there were women and there was no man among them, so let the most intelligent of them slaughter, and let her mention the Name of Allahazwj Mighty and Majestic over it’.[996]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْغُلَامِ قَالَ إِذَا قَوِيَ عَلَى الذَّبْحِ وَ كَانَ يُحْسِنُ أَنْ يَذْبَحَ وَ ذَكَرَ اسْمَ اللَّهِ عَلَيْهَا فَكُلْ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Abu Abdullahasws was asked about a slaughter by a boy. Heasws said: ‘When he is strong upon the slaughtered animal, and is good at slaughtering it, and mentioned the Name of Allahazwj over it, so eat’.

قَالَ وَ سُئِلَ عَنْ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ إِذَا كَانَتْ مُسْلِمَةً فَذَكَرَتِ اسْمَ اللَّهِ عَلَيْهَا فَكُلْ .

He (the narrator) said, ‘And heasws was asked about a slaughter by a woman, so heasws said: ‘When she was a Muslim, so she mentioned the Name of Allahazwj over it, so eat’.[997]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْغُلَامِ وَ الْمَرْأَةِ هَلْ تُؤْكَلُ فَقَالَ إِذَا كَانَتِ الْمَرْأَةُ مُسْلِمَةً وَ ذَكَرَتِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ذَبِيحَتِهَا حَلَّتْ ذَبِيحَتُهَا وَ كَذَلِكَ الْغُلَامُ إِذَا قَوِيَ عَلَى الذَّبِيحَةِ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا وَ ذَلِكَ إِذَا خِيفَ فَوْتُ الذَّبِيحَةِ وَ لَمْ يُوجَدْ مَنْ يَذْبَحُ غَيْرُهُمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about a slaughter by the boy and the woman, can it be eaten?’ So heasws said: ‘When the woman was a Muslim, and she mentioned the Name of Allahazwj Mighty and Majestic upon her slaughter, her slaughter is Permissible, and similar to that is the boy, when he is strong enough upon the slaughtered animal, and mentions the Name of Allahazwj Mighty and Majestic over it, and that is when there is fear of losing the slaughtered animal, and there cannot be found one who can slaughter apart from these two’.[998]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَأَلَ الْمَرْزُبَانُ الرِّضَا ( عليه السلام ) عَنْ ذَبِيحَةِ الصَّبِيِّ قَبْلَ أَنْ يَبْلُغَ وَ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ لَا بَأْسَ بِذَبِيحَةِ الْخَصِيِّ وَ الصَّبِيِّ وَ الْمَرْأَةِ إِذَا اضْطُرُّوا إِلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions who said,

‘Al-Marzabaan asked Al-Rezaasws about a slaughter by the child before he attains puberty, and a slaughter by the woman. So heasws said: ‘There is no problem with a slaughter by the eunuch, and the child, and the woman, when there is desperation to it’.[999]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ غَيْرِ وَاحِدٍ رَوَوْهُ عَنْهُمَا جَمِيعاً ( عليهما السلام ) أَنَّ ذَبِيحَةَ الْمَرْأَةِ إِذَا أَجَادَتِ الذَّبْحَ وَ سَمَّتْ فَلَا بَأْسَ بِأَكْلِهِ وَ كَذَلِكَ الْأَعْمَى إِذَا سُدِّدَ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Umar Bin Azina, from someone else reporting,

(It has been narrated) from both of themasws (5th and 6th Imamasws) together that a slaughter by the woman, when she is proficient in the slaughter, and she Names (Bismillah), so there is no problem with eating it, and similar to that is the blind when he is assisted’.[1000]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْخَصِيِّ فَقَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim, from Abu Al Balaad who said,

‘I asked Abu Abdullahasws about a slaughter by the eunuch, so heasws said: ‘There is no problem’.[1001]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) جَارِيَةٌ تَذْبَحُ لَهُ إِذَا أَرَادَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

Abu Abdullahasws has said: ‘There used to be a slave girl for Aliasws Bin Al-Husaynasws who used to slaughter for himasws whenever heasws so intended’.[1002]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا بَلَغَ الصَّبِيُّ خَمْسَةَ أَشْبَارٍ أُكِلَتْ ذَبِيحَتُهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

Abu Abdullahasws has said: ‘When the child reaches (a height of) five palms width, eat his slaughtered animal’.[1003]

باب ذَبَائِحِ أَهْلِ الْكِتَابِ

Chapter 15 – Slaughters by of the People of the Book

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الذِّمِّيِّ فَقَالَ لَا تَأْكُلْهُ إِنْ سَمَّى وَ إِنْ لَمْ يُسَمِّ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Mufazzal Bin Salih, from Zayd Al Shahham who said,

‘Abu Abdullahasws was asked about a slaughter by the Zimmy (people under the responsibility). So heasws said: ‘Do not eat it, whether he has Named (Bismillah) or if he has not Named (Bismillah)’.[1004]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا قَوْمٌ نَخْتَلِفُ إِلَى الْجَبَلِ وَ الطَّرِيقُ بَعِيدٌ بَيْنَنَا وَ بَيْنَ الْجَبَلِ فَرَاسِخُ فَنَشْتَرِي الْقَطِيعَ وَ الِاثْنَيْنِ وَ الثَّلَاثَةَ وَ يَكُونُ فِي الْقَطِيعِ أَلْفٌ وَ خَمْسُمِائَةِ شَاةٍ وَ أَلْفٌ وَ سِتُّمِائَةِ شَاةٍ وَ أَلْفٌ وَ سَبْعُمِائَةِ شَاةٍ فَتَقَعُ الشَّاةُ وَ الِاثْنَتَانِ وَ الثَّلَاثَةُ فَنَسْأَلُ الرُّعَاةَ الَّذِينَ يَجِيئُونَ بِهَا عَنْ أَدْيَانِهِمْ فَيَقُولُونَ نَصَارَى

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sudeyr, from Al Husayn Bin Al Munzar who said,

‘I said to Abu Abdullahasws, ‘We are a people interchanging to the mountains, and the road is remote between us and the mountain, (many) Farsakhs (units of distance). So we buy the flock, and the two (flocks) and the three (flocks), and there happen to be in the flock one thousand five hundred sheep, and one thousand six hundred sheep, and one thousand seven hundred sheep. So one sheep, or two, or three are cut. So we ask the shepherds who come with these about their religion, so they are saying, ‘(They are) Christians’.

قَالَ فَقُلْتُ أَيُّ شَيْ‏ءٍ قَوْلُكَ فِي ذَبِيحَةِ الْيَهُودِ وَ النَّصَارَى فَقَالَ يَا حُسَيْنُ الذَّبِيحَةُ بِالِاسْمِ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُ التَّوْحِيدِ .

He (the narrator) said, ‘So I said, ‘What would yourasws say regarding a slaughter by the Jews and the Christians?’ So heasws said: ‘O Husayn! The slaughtered animal by the Naming (Bismillah), and there is no reliability over it except for the People of the Oneness (Twaheed)’.[1005]

وَ عَنْهُ عَنْ حَنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْحُسَيْنَ بْنَ الْمُنْذِرِ رَوَى عَنْكَ أَنَّكَ قُلْتَ إِنَّ الذَّبِيحَةَ بِالِاسْمِ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُهَا فَقَالَ إِنَّهُمْ أَحْدَثُوا فِيهَا شَيْئاً لَا أَشْتَهِيهِ

And from him, from Hanan who said,

‘I said to Abu Abdullahasws that Al-Husayn Bin Al-Munzar reported from youasws that youasws said that the slaughter is by the Naming (Bismillah), and there is no reliability over it except for its rightful ones’. So heasws said; ‘They are narrating something in it Iasws did not desire it’.

قَالَ حَنَانٌ فَسَأَلْتُ نَصْرَانِيّاً فَقُلْتُ لَهُ أَيُّ شَيْ‏ءٍ تَقُولُونَ إِذَا ذَبَحْتُمْ فَقَالَ نَقُولُ بِاسْمِ الْمَسِيحِ .

Hanan (the narrator) said, ‘So I asked a Christian, so I said to him, ‘Which thing are you saying when you slaughter?’ So he said, ‘We are saying, ‘In the name of the Messiahas’.[1006]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ نَصَارَى الْعَرَبِ أَ تُؤْكَلُ ذَبِيحَتُهُمْ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَنْهَى عَنْ ذَبَائِحِهِمْ وَ صَيْدِهِمْ وَ مُنَاكَحَتِهِمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(The narrator) says, ‘I asked Abu Ja’farasws about a Christian Arabs, can I eat their slaughters?’ So heasws said: ‘Aliasws Bin Al-Husaynasws had forbidden from their slaughters, and their hunted preys, and inter-marrying with them’.[1007]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ فَقَالَ لَا تَقْرَبُوهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra, from Sama’at,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws a slaughter by the Jews and the Christians. So heasws said: ‘Do not go near it’.[1008]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَكُونُ بِالْجَبَلِ فَنَبْعَثُ الرُّعَاةَ فِي الْغَنَمِ فَرُبَّمَا عَطِبَتِ الشَّاةُ أَوْ أَصَابَهَا الشَّيْ‏ءُ فَيَذْبَحُونَهَا فَنَأْكُلُهَا فَقَالَ ( عليه السلام ) هِيَ الذَّبِيحَةُ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا مُسْلِمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al Husayn Bin Abdullah who said,

‘I said to Abu Abdullahasws, ‘We happen to be at the mountain, so we send shepherds regarding the sheep. So, sometimes the sheep is injured, or something hits it, so they are slaughtering it, so we eat it’. So heasws said: ‘It is the slaughter, and do not rely upon it except for a Muslim’.[1009]

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ اصْطَحَبَ الْمُعَلَّى بْنُ خُنَيْسٍ وَ ابْنُ أَبِي يَعْفُورٍ فِي سَفَرٍ فَأَكَلَ أَحَدُهُمَا ذَبِيحَةَ الْيَهُودِ وَ النَّصَارَى وَ أَبَى الْآخَرُ عَنْ أَكْلِهَا فَاجْتَمَعَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرَاهُ فَقَالَ أَيُّكُمَا الَّذِي أَبَى قَالَ أَنَا قَالَ أَحْسَنْتَ .

And from him, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al Husayn Bin Abdullah who said,

‘Al-Moala Bin Khunays and Ibn Abu Yafour accompanied each other in a journey. So one of them ate a slaughter by the Jew and the Christian, and the other one refused from eating it. So they both gathered in the presence of Abu Abdullahasws and informed himasws. So heasws said: ‘Which one of you two refused?’ He said, ‘I did’. Heasws: ‘Well done’.[1010]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ إِنَّ لَنَا جَاراً قَصَّاباً فَيَجِي‏ءُ بِيَهُودِيٍّ فَيَذْبَحُ لَهُ حَتَّى يَشْتَرِيَ مِنْهُ الْيَهُودُ فَقَالَ لَا تَأْكُلْ مِنْ ذَبِيحَتِهِ وَ لَا تَشْتَرِ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullahasws having said: ‘A man said to himasws, ‘May Allahazwj Keep youasws well! There is a neighbour of ours, a butcher, so a Jew comes over to him and slaughters for him so that the Jews buy from him’. So heasws said: ‘Do not eat from his slaughter, and do not buy from him’.[1011]

ابْنُ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ هُوَ الِاسْمُ فَلَا يُؤْمَنُ عَلَيْهِ إِلَّا مُسْلِمٌ .

Ibn Abu Umeyr, from Al Husayn Al Ahmasy,

(It has been narrated) from Ibn Abu Abdullahasws having said: ‘It (slaughtering is upon) the Naming (Bismillah), therefore none can be relied upon except for a Muslim’.[1012]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ فَقَالَ لَهُ الْغَنَمُ يُرْسَلُ فِيهَا الْيَهُودِيُّ وَ النَّصْرَانِيُّ فَتَعْرِضُ فِيهَا الْعَارِضَةُ فَيَذْبَحُ أَ نَأْكُلُ ذَبِيحَتَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُدْخِلْ ثَمَنَهَا مَالَكَ وَ لَا تَأْكُلْهَا فَإِنَّمَا هُوَ الِاسْمُ وَ لَا يُؤْمَنُ عَلَيْهِ إِلَّا مُسْلِمٌ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar,f rom Muhammad Bin Ismail, from Ali Bin Al Noman, from Ibn Muskan, from Quteyba Al A’asha who said,

‘A man asked Abu Abdullahasws and I was in hisasws presence, so he said to himasws, ‘The flock in which the Jews and the Christians are sent, so the exhibitors present therein, so he slaughters, can we eat his slaughter?’ So Abu Abdullahasws said: ‘Do not include its price in your wealth and do not eat it, for rather, it is the Naming (Bismillah), and none can be relied over it except for a Muslim’.

فَقَالَ لَهُ الرَّجُلُ قَالَ اللَّهُ تَعَالَى الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّمَا هُوَ الْحُبُوبُ وَ أَشْبَاهُهَا .

So the man said to himasws, ‘Allahazwj the High Says [5:5] This day (all) the good things are Permissible for you; and the food of those who have been Given the Book is lawful for you and your food is lawful for them’. So, Abu Abdullahasws said to him: ‘Myasws fatherasws was saying: ‘But rather, it is the grains and its like’.[1013]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ ابْنُ سِنَانٍ قَالَ إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَأْكُلْ مِنْ ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى وَ لَا تَأْكُلْ فِي آنِيَتِهِمْ .

A number of our companions, from Sahl Bin Ziyad, from yaqoub Bin Yazeed, from Muhammad Bin Sinan, from Ismail Bin Jabir, and Abdullah Bin Talha, from Ibn Sinan, from Ismail Bin Jabir who said,

‘Abu Abdullahasws said: ‘Do not eat from the slaughter of the Jews and the Christians, and do not eat in their vessels’.[1014]

عَنْهُ عَنِ ابْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى فَقَالَ الذَّبِيحَةُ اسْمٌ وَ لَا يُؤْمَنُ عَلَى الِاسْمِ إِلَّا مُسْلِمٌ .

From him, from Ibn Sinan, from Quteyba Al A’asha who said,

‘I asked Abu Abdullahasws about the slaughters of the Jews and the Christians. So heasws said: ‘The slaughter is Naming (Bismillah), and none can be relied upon for the Naming (Bismillah) except a Muslim’.[1015]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَأْكُلْ ذَبَائِحَهُمْ وَ لَا تَأْكُلْ فِي آنِيَتِهِمْ يَعْنِي أَهْلَ الْكِتَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,

‘Abu Abdullahasws said to me: ‘Do not eat their slaughters, nor eat in their vessels, meaning the People of the Book’.[1016]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبَائِحِ أَهْلِ الْكِتَابِ فَقَالَ لَا بَأْسَ إِذَا ذَكَرُوا اسْمَ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنِّي أَعْنِي مِنْهُمْ مَنْ يَكُونُ عَلَى أَمْرِ مُوسَى وَ عِيسَى ( عليهما السلام ) .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, fromYunus, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws about the slaughters of the People of the Book. So heasws said: ‘There is no problem when they mentioned the Name of Allahazwj Mighty and Majestic, but Iasws mean from them the ones who happen to be upon the commands of Musaas and Isaas’.[1017]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَا وَ أَبِي فَقُلْنَا لَهُ جَعَلَنَا اللَّهُ فِدَاكَ إِنَّ لَنَا خُلَطَاءَ مِنَ النَّصَارَى وَ إِنَّا نَأْتِيهِمْ فَيَذْبَحُونَ لَنَا الدَّجَاجَ وَ الْفِرَاخَ وَ الْجِدَاءَ أَ فَنَأْكُلُهَا قَالَ فَقَالَ لَا تَأْكُلُوهَا وَ لَا تَقْرَبُوهَا فَإِنَّهُمْ يَقُولُونَ عَلَى ذَبَائِحِهِمْ مَا لَا أُحِبُّ لَكُمْ أَكْلَهَا

Ali Bin Ibrahim, from his father, from Hanan Bin Sudeyr who said,

‘We went over to Abu Abdullahasws, my father and myself. So we said to himasws, ‘May Allahazwj Make us to be sacrificed for youasws! For us are a mixture of Christians, and we go to them, so they are slaughtering for us the poultry, and the chicken and the goats. Can we eat these?’ So heasws said: ‘Do not eat these, and do not go near these, for they are saying upon their slaughters what Iasws do not like for you all to eat it’.

قَالَ فَلَمَّا قَدِمْنَا الْكُوفَةَ دَعَانَا بَعْضُهُمْ فَأَبَيْنَا أَنْ نَذْهَبَ فَقَالَ مَا بَالُكُمْ كُنْتُمْ تَأْتُونَّا ثُمَّ تَرَكْتُمُوهُ الْيَوْمَ قَالَ فَقُلْنَا إِنَّ عَالِماً لَنَا ( عليه السلام ) نَهَانَا وَ زَعَمَ أَنَّكُمْ تَقُولُونَ عَلَى ذَبَائِحِكُمْ شَيْئاً لَا يُحِبُّ لَنَا أَكْلَهَا فَقَالَ مَنْ هَذَا الْعَالِمُ هَذَا وَ اللَّهِ أَعْلَمُ النَّاسِ وَ أَعْلَمُ مَنْ خَلَقَ اللَّهُ صَدَقَ وَ اللَّهِ إِنَّا لَنَقُولُ بِسْمِ الْمَسِيحِ ( عليه السلام ) .

He (the narrator) said, ‘So when we proceeded to Al-Kufa, one of them invited us over, so we refused. So he said, ‘What is the matter with you? You used to come to us then you are leaving it today?’ So we said, ‘A knowledgeable oneasws of ours has forbidden us, and heasws claims that you are saying upon your slaughters something that heasws does not like for us to eat it’. So he said, ‘Who is this knowledgeable oneasws? By Allahazwj! Heasws is the most knowledgeable of the people, and the most knowledgeable one whom Allahazwj Created. By Allahazwj! Heasws spoke the truth, we are saying ‘In the name of the Messiahas’.[1018]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ أَهْلِ الْكِتَابِ قَالَ فَقَالَ وَ اللَّهِ مَا يَأْكُلُونَ ذَبَائِحَكُمْ فَكَيْفَ تَسْتَحِلُّونَ أَنْ تَأْكُلُوا ذَبَائِحَهُمْ إِنَّمَا هُوَ الِاسْمُ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا مُسْلِمٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions who said,

‘I asked Abu Abdullahasws about a slaughter by the People of the Book. So heasws said: ‘By Allahazwj! They are not eating from your slaughters, so how are you permitting yourselves that you eat their slaughters? But rather, it is the naming (Bismillah), and none can be relied over it except for a Muslim’.[1019]

بَعْضُ أَصْحَابِنَا عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَيْتُ عِنْدَهُ رَجُلًا يَسْأَلُهُ فَقَالَ إِنَّ لِي أَخاً فَيُسْلِفُ فِي الْغَنَمِ فِي الْجِبَالِ فَيُعْطِي السِّنَّ مَكَانَ السِّنِّ فَقَالَ أَ لَيْسَ بِطِيبَةِ نَفْسٍ مِنْ أَصْحَابِهِ قَالَ بَلَى قَالَ فَلَا بَأْسَ

One of our companions, from Mansour Bin Al Abbas, from Amro Bin Usman, from Quteyba Al A’asha,

(It has been narrated) from Abu Abdullahasws, said, ‘I saw a man in hisasws presence asking himasws that, ‘For me is a brother, so he stays behind among the flock in the mountain, so he gives the tooth in place of the tooth (barter)’. So heasws said: ‘Is it not in good faith from his companions?’ He said, ‘Yes’. Heasws said: ‘So there is no problem with it’.

قَالَ فَإِنَّهُ يَكُونُ لَهُ فِيهَا الْوَكِيلُ فَيَكُونُ يَهُودِيّاً أَوْ نَصْرَانِيّاً فَتَقَعُ فِيهَا الْعَارِضَةُ فَيَبِيعُهَا مَذْبُوحَةً وَ يَأْتِيهِ بِثَمَنِهَا وَ رُبَّمَا مَلَّحَهَا فَيَأْتِيهِ بِهَا مَمْلُوحَةً قَالَ فَقَالَ إِنْ أَتَاهُ بِثَمَنِهَا فَلَا يُخَالِطْهُ بِمَالِهِ وَ لَا يُحَرِّكْهُ وَ إِنْ أَتَاهُ بِهَا مَمْلُوحَةً فَلَا يَأْكُلْهَا فَإِنَّمَا هُوَ الِاسْمُ وَ لَيْسَ يُؤْمَنُ عَلَى الِاسْمِ إِلَّا مُسْلِمٌ

He said, ‘So there happens to be a representative of his in it, and it happens to be a Jew or a Christian. So regarding the flock is an exhibition, so he sells a slaughtered (sheep), and is given its price, and sometimes it is meat, so he is given meat with it’. So heasws said: ‘If he is given its price, so he should not mix it with his wealth and he should not move it (in business), and if he is given meat with it, so he should not eat it, for rather it (slaughter) is the Naming (Bismillah), and there is none reliable over the Naming (Bismillah) except for a Muslim’.

فَقَالَ لَهُ بَعْضُ مَنْ فِي الْبَيْتِ فَأَيْنَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ فَقَالَ إِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ ذَلِكَ الْحُبُوبُ وَ مَا أَشْبَهَهَا .

So, someone in the room said to himasws, ‘So where are the Words of Allahazwj Mighty and Majestic [5:5] and the food of those who have been Given the Book is lawful for you and your food is lawful for them?’ So heasws said: ‘Myasws fatherasws was saying: ‘That is for the grains and what resembles it’.[1020]

تَمَّ كِتَابُ الذَّبَائِحِ وَ يَتْلُوهُ كِتَابُ الْأَطْعِمَةِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

The Book of the slaughters is completed, and it would be followed by the Book of the Foodstuffs.

كتاب الْأَطْعِمَةِ

THE BOOK OF FOODSTUFFS

باب عِلَلِ التَّحْرِيمِ

Chapter 1 – Reason for the Prohibition

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِدَّةٌ مِنْ أَصْحَابِنَا أَيْضاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي جُعِلْتُ فِدَاكَ لِمَ حَرَّمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَمْرَ وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether, from Amro Bin Usman, from Muhammad Bin Abdullah, from one of our companions,

(It has been narrated) from Abu Abdullahasws,

and a number of our companions as well, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Aslam, from Abdul Rahman Bin Salim, from Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws, ‘Inform me, may I be sacrificed for youasws, why did Allahazwj Blessed and High Prohibiting the wine, and the dead, and the blood, and the flesh of the swine?’

فَقَالَ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ سِوَاهُ رَغْبَةً مِنْهُ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَا زُهْداً فِيمَا أَحَلَّ لَهُمْ وَ لَكِنَّهُ خَلَقَ الْخَلْقَ وَ عَلِمَ عَزَّ وَ جَلَّ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهُمْ فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ تَفَضُّلًا مِنْهُ عَلَيْهِمْ بِهِ تَبَارَكَ وَ تَعَالَى لِمَصْلَحَتِهِمْ وَ عَلِمَ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ وَ حَرَّمَهُ عَلَيْهِمْ

So heasws said: ‘Allahazwj Glorious and High did not Prohibit that upon Hisazwj servants, and Permit for them besides it as a Desire from Himazwj with regards to what Heazwj Prohibits upon them, nor as a Distaste with regards to what Heazwj Permitted for them, but Heazwj Created the creatures and the Mighty and Majestic Knows what their bodies stand by and what is correct for them. Thus, Heazwj Permitted for them and Authorised it for them as a Grace from Himazwj the Blessed and High, upon them with it for their correctness; and Heazwj Knows what harms them, so Heazwj Forbade them from it, and Prohibited it upon them.

ثُمَّ أَبَاحَهُ لِلْمُضْطَرِّ وَ أَحَلَّهُ لَهُ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَمَرَهُ أَنْ يَنَالَ مِنْهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَ

The Heazwj Authorised it for the desperate and Permitted it for him during the time which his body would not be able to stand except by it. So, Heazwj Commanded him to take from it by a measurement of the necessity, not other than that.

ثُمَّ قَالَ أَمَّا الْمَيْتَةُ فَإِنَّهُ لَا يُدْمِنُهَا أَحَدٌ إِلَّا ضَعُفَ بَدَنُهُ وَ نَحَلَ جِسْمُهُ وَ ذَهَبَتْ قُوَّتُهُ وَ انْقَطَعَ نَسْلُهُ وَ لَا يَمُوتُ آكِلُ الْمَيْتَةِ إِلَّا فَجْأَةً

Then heasws said: ‘As for the dead, so no one would be habitual with it except that it would weaken his body, and slims his body, and his strength goes away, and his lineage is cut-off, and the eater of the dead would not be dying except for suddenly.

وَ أَمَّا الدَّمُ فَإِنَّهُ يُورِثُ آكِلَهُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُنَتِّنُ الرِّيحَ وَ يُسِي‏ءُ الْخُلُقَ وَ يُورِثُ الْكَلَبَ وَ الْقَسْوَةَ فِي الْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَيْهِ وَ لَا يُؤْمَنَ عَلَى حَمِيمِهِ وَ لَا يُؤْمَنَ عَلَى مَنْ يَصْحَبُهُ

And as for the blood, so its consumer inherits the yellow water, and odour of the mouth, and stinking wind, and he would be of evil mannerisms, and intense thirst, and the hardness in the heart, and be with scarcity of the kindness and the mercy to the extent there is no safety that he would kill his children, and his parents, and there would be no safety upon his intimate one, nor would there be safety upon the one who accompanies him.

وَ أَمَّا لَحْمُ الْخِنْزِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ قَوْماً فِي صُوَرٍ شَتَّى شِبْهِ الْخِنْزِيرِ وَ الْقِرْدِ وَ الدُّبِّ وَ مَا كَانَ مِنَ الْمُسُوخِ ثُمَّ نَهَى عَنْ أَكْلِهِ لِلْمَثُلَةِ لِكَيْلَا يَنْتَفِعَ النَّاسُ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهَا

And as for the flesh of the swine, so Allahazwj Blessed and High Morphed a people in the variety of images resembling the pig, and the monkey, and the bear, and whatever was from the mutants. Then Heazwj Forbade from eating it due to the resemblance that perhaps the people might avail themselves by it and would not belittle its consequences.

وَ أَمَّا الْخَمْرُ فَإِنَّهُ حَرَّمَهَا لِفِعْلِهَا وَ لِفَسَادِهَا وَ قَالَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ تُورِثُهُ الِارْتِعَاشَ وَ تَذْهَبُ بِنُورِهِ وَ تَهْدِمُ مُرُوءَتَهُ وَ تَحْمِلُهُ عَلَى أَنْ يَجْسُرَ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَ رُكُوبِ الزِّنَا فَلَا يُؤْمَنُ إِذَا سَكِرَ أَنْ يَثِبَ عَلَى حَرَمِهِ وَ هُوَ لَا يَعْقِلُ ذَلِكَ وَ الْخَمْرُ لَا يَزْدَادُ شَارِبُهَا إِلَّا كُلَّ سُوءٍ .

And as for the wine, so Heazwj Prohibited it due to its impact and its corruption’. And heasws said: ‘The one habitual of the wine is like a worshipper of idols. He would inherit trembling, and his light would go away, and his manhood would be demolished, and it would carry him upon being audacious upon the Prohibitions from the shedding of the blood, and indulging in the adultery. So there is no safety, when he is intoxicated, that he would leap upon his sanctimonious family members and he has no intellect for that. And the wine does not increase its drinker except with every evil’.[1021]

باب جَامِعٌ فِي الدَّوَابِّ الَّتِي لَا تُؤْكَلُ لَحْمُهَا

Chapter 2 – The comprehensive regarding the animals whose flesh cannot be consumed

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بِسْطَامَ بْنِ مُرَّةَ عَنْ إِسْحَاقَ بْنِ حَسَّانَ عَنْ هَيْثَمِ بْنِ وَاقِدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْعَبْدِيِّ عَنْ أَبِي هَارُونَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ سُئِلَ مَا قَوْلُكَ فِي هَذَا السَّمَكِ الَّذِي يَزْعُمُ إِخْوَانُنَا مِنْ أَهْلِ الْكُوفَةِ أَنَّهُ حَرَامٌ فَقَالَ أَبُو سَعِيدٍ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الْكُوفَةُ جُمْجُمَةُ الْعَرَبِ وَ رُمْحُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ كَنْزُ الْإِيمَانِ فَخُذْ عَنْهُمْ أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَكَثَ بِمَكَّةَ يَوْماً وَ لَيْلَةً يَطْوِي ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ فَمَرَرْنَا بِرِفْقَةٍ جُلُوسٍ يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ لَهُمْ نَعَمْ أَفْرِجُوا لِنَبِيِّكُمْ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Bastaam Bin Murra, from Is’haq in Hassan, from Haysam Bin Waqid, from Ali Bin Al Hassan Al Abady, from Abu Haroun,

(It has been narrated) from Abu Saeed Al-Khudry who was asked, ‘What is your word regarding this fish which our brethren from the people of Al-Kufa are alleging that it is Prohibited?’ So Abu Saeed said, ‘I heard Rasool-Allahsaww saying: ‘Al-Kufa is the skull of the Arabs and spear of Allahazwj Blessed and High, and a treasure-hoard of faith, therefore take from them. I am informing you that Rasool-Allahsaww remained at Makkah for a day and a night, hungry. Then hesaww went out and we went out with himsaww. So we passed by some friends who were seated eating lunch. So they said, ‘O Rasool-Allahsaww! The lunch!’ So hesaww said to them: ‘Yes, make way for your Prophetsaww’.

فَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ وَ تَنَاوَلَ رَغِيفاً فَصَدَعَ بِنِصْفِهِ ثُمَّ نَظَرَ إِلَى أُدْمِهِمْ فَقَالَ مَا أُدْمُكُمْ هَذَا فَقَالُوا الْجِرِّيثُ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ مِنْ يَدِهِ وَ قَامَ

So hesaww sat down in between two men, and I sat down, and we took a loaf and broke it in half. Then hesaww looked at their sauce, so hesaww said: ‘What is this sauce of yours?’ So they said, ‘The sea bass, O Rasool-Allahsaww!’ So hesaww threw down the piece from hissaww hand and arose.

قَالَ أَبُو سَعِيدٍ وَ تَخَلَّفْتُ بَعْدَهُ لِأَنْظُرَ مَا رَأْيُ النَّاسِ فَاخْتَلَفَ النَّاسُ فِيمَا بَيْنَهُمْ فَقَالَتْ طَائِفَةٌ حَرَّمَ رَسُولُ اللَّهِ الْجِرِّيثَ وَ قَالَتْ طَائِفَةٌ لَمْ يُحَرِّمْهُ وَ لَكِنْ عَافَهُ فَلَوْ كَانَ حَرَّمَهُ لَنَهَانَا عَنْ أَكْلِهِ قَالَ فَحَفِظْتُ مَقَالَتَهُمْ وَ تَبِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) جَوَاداً حَتَّى لَحِقْتُهُ

Abu Saeed said, ‘And I stayed behind after it in order to view what the opinion of the people was. So the people differed regarding what was between them. A group said, ‘Rasool-Allahsaww has Prohibited the sea bass’, and a group said, ‘He did not Prohibit it, but excused (himselfsaww from) it, for had he Prohibited it, hesaww would have forbidden us from eating it’. So I memorised their discussion and followed Rasool-Allahsaww trotting until I caught up with himsaww.

ثُمَّ غَشِينَا رِفْقَةً أُخْرَى يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ نَعَمْ أَفْرِجُوا لِنَبِيِّكُمْ فَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ مَعَهُ فَلَمَّا أَنْ تَنَاوَلَ كِسْرَةً نَظَرَ إِلَى أُدْمِ الْقَوْمِ فَقَالَ مَا أُدْمُكُمْ هَذَا قَالُوا ضَبٌّ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ وَ قَامَ

Then we came to other friends eating lunch, so they said, ‘O Rasool-Allahsaww! The lunch!’ So hesaww said: ‘Yes, make way for your Prophetsaww’. So hesaww sat in between two men, and I sat down along with himsaww. So when hesaww took a piece, hesaww looked at the sauce of the people, so hesaww said: ‘What is this sauce of yours?’ They said, ‘Lizard, O Rasool-Allahsaww!’ So hesaww threw down the piece and arose.

قَالَ أَبُو سَعِيدٍ فَتَخَلَّفْتُ بَعْدُ فَإِذَا النَّاسُ فِرْقَتَانِ فَقَالَتْ فِرْقَةٌ حَرَّمَهُ رَسُولُ اللَّهِ فَمِنْ هُنَاكَ لَمْ يَأْكُلْهُ وَ قَالَتْ فِرْقَةٌ أُخْرَى إِنَّمَا عَافَهُ وَ لَوْ حَرَّمَهُ لَنَهَانَا عَنْ أَكْلِهِ ثُمَّ تَبِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَتَّى لَحِقْتُهُ

Abu Saeed said, ‘So I stayed behind afterwards, so the people were divided into two sects. So a sect said, Rasool-Allahsaww Prohibited it, therefore from now onwards, we should not be eating it’. And the other sect said, ‘But rather, hesaww excused (himselfsaww from) it, but had hesaww Prohibited it, hesaww would have forbidden us from eating it’. Then I followed Rasool-Allahsaww until I caught up with himsaww.

فَمَرَرْنَا بِأَصْلِ الصَّفَا وَ بِهَا قُدُورٌ تَغْلِي فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ عَرَّجْتَ عَلَيْنَا حَتَّى تُدْرِكَ قُدُورَنَا فَقَالَ لَهُمْ وَ مَا فِي قُدُورِكُمْ فَقَالُوا حُمُرٌ لَنَا كُنَّا نَرْكَبُهَا فَقَامَتْ فَذَبَحْنَاهَا فَدَنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْقُدُورِ فَأَكْفَأَهَا بِرِجْلِهِ ثُمَّ انْطَلَقَ جَوَاداً وَ تَخَلَّفْتُ بَعْدَهُ فَقَالَ بَعْضُهُمْ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحْمَ الْحَمِيرِ وَ قَالَ بَعْضُهُمْ كَلَّا إِنَّمَا أَفْرَغَ قُدُورَكُمْ حَتَّى لَا تَعُودُوا فَتَذْبَحُوا دَوَابَّكُمْ

So we passed by the base of the (mount) Safa, and at it were cooking pots, boiling. So they said, ‘O Rasool-Allahsaww! If only yousaww would stop by us until our pots are ready (with the meal)’. So hesaww said to them: ‘What is in your pots?’ So they said, ‘A donkey of ours we were riding upon, and it stalled, so we slaughtered it’. So Rasool-Allahsaww approached the cooking pots, so hesaww thwacked it by hissaww leg. Then hesaww went away hurriedly, and I remained behind after it. So some of them said, ‘Rasool-Allahsaww Prohibited the flesh of the donkey’, and some of them said, ‘Never! But rather, hesaww destroyed your cooking pots until you would not repeat slaughtering your rides’.

قَالَ أَبُو سَعِيدٍ فَبَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَيَّ فَلَمَّا جِئْتُهُ قَالَ يَا أَبَا سَعِيدٍ ادْعُ لِي بِلَالًا فَلَمَّا جِئْتُهُ بِبِلَالٍ قَالَ يَا بِلَالُ اصْعَدْ أَبَا قُبَيْسٍ فَنَادِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ حَرَّمَ الْجِرِّيَّ وَ الضَّبَّ وَ الْحَمِيرَ الْأَهْلِيَّةَ أَلَا فَاتَّقُوا اللَّهَ جَلَّ وَ عَزَّ وَ لَا تَأْكُلُوا مِنَ السَّمَكِ إِلَّا مَا كَانَ لَهُ قِشْرٌ وَ مَعَ الْقِشْرِ فُلُوسٌ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ سَبْعَمِائَةِ أُمَّةٍ عَصَوُا الْأَوْصِيَاءَ بَعْدَ الرُّسُلِ فَأَخَذَ أَرْبَعُمِائَةٍ مِنْهُمْ بَرّاً وَ ثَلَاثُمِائَةٍ بَحْراً

Abu Saeed said, ‘So Rasool-Allahsaww sent for me, so when I went over to himsaww, hesaww said: ‘O Abu Saeed! Call Bilal over for mesaww’. So when Bilal came over, hesaww said: ‘O Bilal! Ascend Abu Qubays, so call out upon it that Rasool-Allahsaww has Prohibited the sea bass, and the lizard, and the domesticated donkeys. Indeed! Fear Allahazwj Mighty and Majestic and do not eat from the fish except what has peels for it, and with the peel being scales, for Allahazwj Blessed and High Morphed seven hundred communities who disobeyed the successoras after the Rasoolsaww, so four hundred of them were seized by the land, and three hundred of them were seized by the sea.

ثُمَّ تَلَا هَذِهِ الْآيَةَ فَجَعَلْناهُمْ أَحادِيثَ وَ مَزَّقْناهُمْ كُلَّ مُمَزَّقٍ .

Then hesaww recited this Verse [34:19] so We Made them as folklore and scattered them with a disintegration’.[1022]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘All the ones with fangs (pointed teeth) from the predatory animals, and claws from the birds, are Prohibited’.[1023]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ وَ قَالَ ( عليه السلام ) لَا تَأْكُلْ مِنَ السِّبَاعِ شَيْئاً.

Ali Bin Ibrahim, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘All the ones with fangs from the predatory animals, and claws from the birds, are Prohibited’. And hesaww said: ‘Do not eat anything from the predators’.[1024]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) أَ يَحِلُّ أَكْلُ لَحْمِ الْفِيلِ فَقَالَ لَا قُلْتُ وَ لِمَ قَالَ ( عليه السلام ) لِأَنَّهُ مَثُلَةٌ وَ قَدْ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الْأَمْسَاخَ وَ لَحْمَ مَا مُثِّلَ بِهِ فِي صُوَرِهَا .

Ali Bin Ibrahim, form his father, from Amro Bin Usman, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassanasws, meaning Musaasws Bin Ja’farasws, ‘Is it Permissible to eat the meat of the elephant?’ So heasws said: ‘No’. I said, ‘And why?’ Heasws said: ‘Because it is a resemblance, and Allahazwj Mighty and Majestic has Prohibited the morphed ones, and the meat of what has been transformed by it in its image’.[1025]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ الضَّبِّ فَقَالَ إِنَّ الضَّبَّ وَ الْفَأْرَةَ وَ الْقِرَدَةَ وَ الْخَنَازِيرَ مُسُوخٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about eating the lizard. So heasws said: ‘The lizard, and the mouse, and the monkey, and the pigs, are morphed (creatures)’.[1026]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي سَهْلٍ الْقُرَشِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لَحْمِ الْكَلْبِ فَقَالَ هُوَ مَسْخٌ قُلْتُ هُوَ حَرَامٌ قَالَ هُوَ نَجَسٌ أُعِيدُهَا عَلَيْهِ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ هُوَ نَجَسٌ.

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Abu Sahl Al Qurshy who said,

‘I asked Abu Abdullahasws about meat of the dog. So heasws said: ‘It is a morphed (creature)’. I said, ‘It is Prohibited?’ Heasws said: ‘It is unclean’. I re-iterated over it three times, during each of that heasws was saying: ‘It is unclean’.[1027]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَكْلَ كُلِّ ذِي حُمَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having disliked eating all those with a sting (scorpion etc.)’.[1028]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْغُرَابِ الْأَبْقَعِ وَ الْأَسْوَدِ أَ يَحِلُّ أَكْلُهُمَا فَقَالَ لَا يَحِلُّ أَكْلُ شَيْ‏ءٍ مِنَ الْغِرْبَانِ زَاغٍ وَ لَا غَيْرِهِ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the speckled crows. And the black ones, is it to eat these two?’ So heasws said: ‘It is not Permissible to anything from the crows, ravens and others’.[1029]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الطَّاوُسُ لَا يَحِلُّ أَكْلُهُ وَ لَا بَيْضُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Bakr Bin Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The peacock, it is not Permissible to eat it nor its eggs’.[1030]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا سَأَلَاهُ عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا وَ عَنْ أَكْلِهَا يَوْمَ خَيْبَرَ وَ إِنَّمَا نَهَى عَنْ أَكْلِهَا فِي ذَلِكَ الْوَقْتِ لِأَنَّهَا كَانَتْ حَمُولَةَ النَّاسِ وَ إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeur, from Umar Bin Azina, from Muhammad Bin Muslim and Zurara,

(It has been narrated) from Abu Ja’farasws, both having asked himasws about eating the meat of the domesticated donkeys. Heasws said: ‘Rasool-Allahsaww forbade from it, and from eating it on the day of Khyber. But rather, hesaww forbade from eating it during that time because it was a carrier of the people, and rather a Prohibition is what Allahazwj Mighty and Majestic Prohibited in the Quran’.[1031]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُسْلِمِينَ كَانُوا أَجْهَدُوا فِي خَيْبَرَ فَأَسْرَعَ الْمُسْلِمُونَ فِي دَوَابِّهِمْ فَأَمَرَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِإِكْفَاءِ الْقُدُورِ وَ لَمْ يَقُلْ إِنَّهَا حَرَامٌ وَ كَانَ ذَلِكَ إِبْقَاءً عَلَى الدَّوَابِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying that the Muslims were exhausted in Khyber, so were quick with regards to their animals. So Rasool-Allahsaww ordered them with restraint of the cooking-pots (from these animals), and did not say that these are Prohibited, and that was a preservation upon the animals’.[1032]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ لُحُومِ الْخَيْلِ فَقَالَ لَا تَأْكُلْ إِلَّا أَنْ تُصِيبَكَ ضَرُورَةٌ وَ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ فَقَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّهُ مَنَعَ أَكْلَهَا.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Taghlub, from the one who informed him,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about meat of the cavalry horse. So heasws said: ‘Do not eat except if you are hit by necessity, and meat of the domesticated donkeys’ Heasws said: ‘In the Book of Aliasws it is Forbidden to eat it’.[1033]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لُحُومِ الْحَمِيرِ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَكْلِهَا يَوْمَ خَيْبَرَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan who said,

‘I asked Abu Abdullahasws about meat of the donkeys. So heasws said: ‘Rasool-Allahsaww forbade from eating it on the day of Khyber’.

قَالَ وَ سَأَلْتُهُ عَنْ أَكْلِ الْخَيْلِ وَ الْبِغَالِ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا فَلَا تَأْكُلُوهَا إِلَّا أَنْ تُضْطَرُّوا إِلَيْهَا .

He (the narrator) said, ‘And I asked himasws about eating the cavalry horse, and the mules. So heasws said: ‘Rasool-Allahsaww forbade from it, therefore do not eat it, except if you are desperate for it’.[1034]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْفِيلُ مَسْخٌ كَانَ مَلِكاً زَنَّاءً وَ الذِّئْبُ مَسْخٌ كَانَ أَعْرَابِيّاً دَيُّوثاً وَ الْأَرْنَبُ مَسْخٌ كَانَتِ امْرَأَةً تَخُونُ زَوْجَهَا وَ لَا تَغْتَسِلُ مِنْ حَيْضِهَا وَ الْوَطْوَاطُ مَسْخٌ كَانَ يَسْرِقُ تُمُورَ النَّاسِ وَ الْقِرَدَةُ وَ الْخَنَازِيرُ قَوْمٌ مِنْ بَنِي إِسْرَائِيلَ اعْتَدَوْا فِي السَّبْتِ وَ الْجِرِّيثُ وَ الضَّبُّ فِرْقَةٌ مِنْ بَنِي إِسْرَائِيلَ لَمْ يُؤْمِنُوا حَيْثُ نَزَلَتِ الْمَائِدَةُ عَلَى عِيسَى ابْنِ مَرْيَمَ ( عليه السلام ) فَتَاهُوا فَوَقَعَتْ فِرْقَةٌ فِي الْبَحْرِ وَ فِرْقَةٌ فِي الْبَرِّ وَ الْفَأْرَةُ فَهِيَ الْفُوَيْسِقَةُ وَ الْعَقْرَبُ كَانَ نَمَّاماً وَ الدُّبُّ وَ الزُّنْبُورُ كَانَتْ لَحَّاماً يَسْرِقُ فِي الْمِيزَانِ .

Muhammad Bin Yaya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The elephant is a morphed (creature), it was an adulterous king; and the wolf was morphed, it was a Bedouin pimp; and the rabbit was morphed, it was a woman who betrayed her husband, and did not wash from her menstruations; and the bat was morphed, it was (a thief) stealing dates of the people; and the monkey and the pigs were a people from the Children of Israel, having exceeded in the Sabbath; and the sea bass and the lizard were a sect from the Children of Israel who did not believe when the meal was descended upon Isaas Bin Maryamas, so they strayed and a sect fell into the sea, and a sect in the land; and the mouse, so it was an immoral woman; and the scorpion was a malicious gossiper; and the bear and the wasp were butchers who used to steal (cheat) in the weighing’.[1035]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ قَالَ سُئِلَ الرِّضَا ( عليه السلام ) عَنِ الْغُرَابِ الْأَبْقَعِ فَقَالَ إِنَّهُ لَا يُؤْكَلُ وَ قَالَ وَ مَنْ أَحَلَّ لَكَ الْأَسْوَدَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Muslim, from Abu Yahya Al Wasity who said,

‘(Imam) Al-Rezaasws was asked about the speckled crows. So heasws said: ‘It cannot be eaten’. And heasws said: ‘And who Permitted to you, the black (crow)?’[1036]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الطَّاوُسُ مَسْخٌ كَانَ رَجُلًا جَمِيلًا فَكَابَرَ امْرَأَةَ رَجُلٍ مُؤْمِنٍ تُحِبُّهُ فَوَقَعَ بِهَا ثُمَّ رَاسَلَتْهُ بَعْدُ فَمَسَخَهُمَا اللَّهُ عَزَّ وَ جَلَّ طَاوُسَيْنِ أُنْثَى وَ ذَكَراً وَ لَا يُؤْكَلُ لَحْمُهُ وَ لَا بَيْضُهُ .

A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The peacock was morphed, and it was a handsome man, so he insisted stubbornly a wife of a Believing man who loved him. So he copulated with her, then (she) sent messages to him (inviting him) afterwards. So Allahazwj Mighty and Majestic Morphed both of them as peacocks, female and male, and neither eat their meats, nor their eggs’.[1037]

باب آخَرُ مِنْهُ وَ فِيهِ مَا يُعْرَفُ بِهِ مَا يُؤْكَلُ مِنَ الطَّيْرِ وَ مَا لَا يُؤْكَلُ

Chapter 3 – Another Chapter from it, and in it is what is recognised with what can be eaten from the birds and what cannot be eaten

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَأْكُولِ مِنَ الطَّيْرِ وَ الْوَحْشِ فَقَالَ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلَّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ وَ كُلَّ ذِي نَابٍ مِنَ الْوَحْشِ

Ali Bin Ibrahim, form his father, from Ibn Mahboub, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the edible from the birds, and the wild beasts. So heasws said: ‘Rasool-Allahsaww Prohibited everything with claws from the birds, and everything with fangs from the wild beasts’.

فَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ مِنَ السَّبُعِ فَقَالَ لِي يَا سَمَاعَةُ السَّبُعُ كُلُّهُ حَرَامٌ وَ إِنْ كَانَ سَبُعاً لَا نَابَ لَهُ وَ إِنَّمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَذَا تَفْصِيلًا وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ( صلى الله عليه وآله ) الْمُسُوخَ جَمِيعَهَا فَكُلِ الْآنَ مِنْ طَيْرِ الْبَرِّ مَا كَانَتْ لَهُ حَوْصَلَةٌ وَ مِنْ طَيْرِ الْمَاءِ مَا كَانَ لَهُ قَانِصَةٌ كَقَانِصَةِ الْحَمَامِ لَا مَعِدَةٌ كَمَعِدَةِ الْإِنْسَانِ وَ كُلُّ مَا صَفَّ وَ هُوَ ذُو مِخْلَبٍ فَهُوَ حَرَامٌ وَ الصَّفِيفُ كَمَا يَطِيرُ الْبَازِي وَ الصَّقْرُ وَ الْحِدَأَةُ وَ مَا أَشْبَهَ ذَلِكَ وَ كُلُّ مَا دَفَّ فَهُوَ حَلَالٌ وَ الْحَوْصَلَةُ وَ الْقَانِصَةُ يُمْتَحَنُ بِهَا مِنَ الطَّيْرِ مَا لَا يُعْرَفُ طَيَرَانُهُ وَ كُلُّ طَيْرٍ مَجْهُولٍ .

So I said, ‘The people are saying, ‘From the predators’. So heasws said to me: ‘O Sama’at! The predators, all of them are Prohibited, even if it was a predator with no fangs for it, and rather, Rasool-Allahsaww said: ‘This is decisive’. And Allahazwj Mighty and Majestic and Hisazwj Rasoolsaww Prohibited the morphed (creatures) in their entirety. So now, eat from a bird of the land what had a craw for it, and from a bird of the sea what had a gizzard for it like a gizzard of the dove, not a stomach like the stomach of a human; and every (bird) which flies in town and is with a claw, so it is Prohibited, and the array is like the flying of the hawks, and the falcons and the buzzards, and what resembles that; and every (bird) who flaps so it is Permissible, and the craws and the gizzard is what is examined by it from the birds what is not recognised by its flight, and every unknown flier’.[1038]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الطَّيْرُ مَا يُؤْكَلُ مِنْهُ فَقَالَ لَا يُؤْكَلُ مِنْهُ مَا لَمْ تَكُنْ لَهُ قَانِصَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The birds, what can one eat from these?’ So heasws said: ‘Do not eat from these what does not have a gizzard for it’.[1039]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الزَّيَّاتِ عَنْ زُرَارَةَ أَنَّهُ قَالَ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ أَبِي جَعْفَرٍ ( عليه السلام ) قَطُّ وَ ذَلِكَ أَنِّي سَأَلْتُهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ مَا يُؤْكَلُ مِنَ الطَّيْرِ فَقَالَ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ قُلْتُ الْبَيْضُ فِي الْآجَامِ فَقَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْهُ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ قُلْتُ فَطَيْرُ الْمَاءِ قَالَ مَا كَانَتْ لَهُ قَانِصَةٌ فَكُلْ وَ مَا لَمْ تَكُنْ لَهُ قَانِصَةٌ فَلَا تَأْكُلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ziyat, from Zurara who said,

‘By Allahazwj! I have not seen the likes of Abu Ja’farasws at all, and that is because I asked himasws, so I said, ‘May Allahazwj Keep youasws well! What can one eat from the birds?’ So heasws said: ‘Eat what flaps (its wings) and do not eat what arrays (its wings)’. I said, ‘The eggs in the bushes?’ So heasws said: ‘What is equal in its sides (rounded) so do not eat it, and what is different is its sides (oblong) so eat’. I said, ‘So (what about) the birds of the water?’ Heasws said: ‘What has a gizzard for it, so eat, and what does not have a gizzard for it, so do not eat’.[1040]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلْ مِنَ الطَّيْرِ مَا كَانَتْ لَهُ قَانِصَةٌ وَ لَا مِخْلَبَ لَهُ

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat from the bird what had a gizzard for it, but no claw for it’.

قَالَ وَ سَأَلْتُهُ عَنْ طَيْرِ الْمَاءِ فَقَالَ مِثْلَ ذَلِكَ .

He (the narrator) said, ‘And I asked himasws about the birds of the water, so heasws said: ‘Similar to that’.[1041]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلْ مِنَ الطَّيْرِ مَا كَانَتْ لَهُ قَانِصَةٌ أَوْ صِيصِيَةٌ أَوْ حَوْصَلَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat from the birds what had a gizzard for it, or spur of a chick, or a craw’.[1042]

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكُونُ فِي الْآجَامِ فَيَخْتَلِفُ عَلَيَّ الطَّيْرُ فَمَا آكُلُ مِنْهُ فَقَالَ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ فَقُلْتُ إِنِّي أُوتَى بِهِ مَذْبُوحاً فَقَالَ كُلْ مَا كَانَتْ لَهُ قَانِصَةٌ .

One of our companions, from Ibn jamhour, from Muhammad Bin Al Qasim, form Abdullah Bin Abu Yafour who said,

‘I said to Abu Abdullahasws, ‘I happened to be in the bushes, so there was an interchange of different birds upon me. So what can I eat from these?’ So heasws said: ‘Eat what flaps (its wings), and do not eat what arrays (its wings)’. So I said, ‘I am brought with (birds) as slaughtered’. So heasws said ‘Eat what had a craw for it’.[1043]

باب مَا يُعْرَفُ بِهِ الْبَيْضُ

Chapter 4 – What the eggs are recognised by

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا دَخَلْتَ أَجَمَةً فَوَجَدْتَ بَيْضاً فَلَا تَأْكُلْ مِنْهُ إِلَّا مَا اخْتَلَفَ طَرَفَاهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘When you enter into the bushes, so you find eggs, so do not eat from it except what differs in its sides (oblong)’.[1044]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ الزَّيَّاتِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الْبَيْضُ فِي الْآجَامِ فَقَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Zayyat, from Zurara who said,

‘I said to Abu Ja’farasws, ‘The eggs in the bushes’. So heasws said: ‘Whatever is equal in his sides (rounded), so do not eat, and what is different in its sides (oblong), so eat’.[1045]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي الْخَطَّابِ قَالَ سَأَلْتُهُ يَعْنِي أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَدْخُلُ الْأَجَمَةَ فَيَجِدُ فِيهَا بَيْضاً مُخْتَلِفاً لَا يَدْرِي بَيْضُ مَا هُوَ أَ بَيْضُ مَا يُكْرَهُ مِنَ الطَّيْرِ أَوْ يُسْتَحَبُّ فَقَالَ إِنَّ فِيهِ عَلَماً لَا يَخْفَى انْظُرْ إِلَى كُلِّ بَيْضَةٍ تَعْرِفُ رَأْسَهَا مِنْ أَسْفَلِهَا فَكُلْ وَ مَا يَسْتَوِي فِي ذَلِكَ فَدَعْهُ .

From him, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, from Abu Al Khattab who said,

‘I asked himasws, meaning Abu Abdullahasws, about a man who entered the bushes, so he found different eggs therein. He does not know whose eggs these are (laid by), what is disliked from the birds or liked. So heasws said: ‘Therein are signs which are not hidden. Look at each egg, recognise its top from its bottom, so eat, and whatever is equal in that (rounded), so leave it’.[1046]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلْ مِنَ الْبَيْضِ مَا لَمْ يَسْتَوِ رَأْسَاهُ وَ قَالَ مَا كَانَ مِنْ بَيْضِ طَيْرِ الْمَاءِ مِثْلَ بَيْضِ الدَّجَاجِ وَ عَلَى خِلْقَتِهِ أَحَدُ رَأْسَيْهِ مُفَرْطَحٌ وَ إِلَّا فَلَا تَأْكُلْ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws saying: ‘Eat from the eggs what is not equal to its top (oblong)’. And heasws said: ‘(Eat) what was from an egg from the bird of the water, like the egg of the chicken, and upon its creation one of its end is wider, or else do not eat’.[1047]

بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكُونُ فِي الْآجَامِ فَيَخْتَلِفُ عَلَيَّ الْبَيْضُ فَمَا آكُلُ مِنْهُ فَقَالَ كُلْ مِنْهُ مَا اخْتَلَفَ طَرَفَاهُ .

One of our companions, from Ahmad Bin Jamhour, from Muhammad Bin al Qasim, from Ibn Abu Yafour who said,

‘I said to Abu Abdullahasws, ‘I happen to be in the bushes, so I come by different eggs, so what can I eat from these?’ So heasws said: ‘Eat from it what is different in its sides (oblong)’.[1048]

باب الْحَمَلِ وَ الْجَدْيِ يَرْضِعَانِ مِنْ لَبَنِ الْخِنْزِيرَةِ

Chapter 5 – The (baby) lamb and the kid (baby goat) breast-feeding from the milk of the female pig

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عِنْدَهُ عَنْ جَدْيٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ حَتَّى كَبِرَ وَ شَبَّ وَ اشْتَدَّ عَظْمُهُ ثُمَّ إِنَّ رَجُلًا اسْتَفْحَلَهُ فِي غَنَمِهِ فَأُخْرِجَ لَهُ نَسْلٌ فَقَالَ أَمَّا مَا عَرَفْتَ مِنْ نَسْلِهِ بِعَيْنِهِ فَلَا تَقْرَبَنَّهُ وَ أَمَّا مَا لَمْ تَعْرِفْهُ فَكُلْهُ فَهُوَ بِمَنْزِلَةِ الْجُبُنِّ وَ لَا تَسْأَلْ عَنْهُ .

Ali Bin Ibrahim, from his father, from Hanan Bin Sudeyr who said,

‘Abu Abdullahasws was asked and I was there in hisasws presence, about a baby goat which was breast-fed from a female pig until it was big, and a youth, and its bones were strong. Then a man grew him among his flock, so there came out a lineage for it. So heasws said: ‘As for what is recognised from its lineage exactly, so do not go near it, and as for what is not recognised, so eat it, for it is at the status of the cheese, and do not ask about it’.[1049]

حُمَيْدُ بْنُ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ النَّهِيكِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بِشْرِ بْنِ مَسْلَمَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فِي جَدْيٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ ثُمَّ ضَرَبَ فِي الْغَنَمِ قَالَ هُوَ بِمَنْزِلَةِ الْجُبُنِّ فَمَا عَرَفْتَ بِأَنَّهُ ضَرَبَهُ فَلَا تَأْكُلْهُ وَ مَا لَمْ تَعْرِفْهُ فَكُلْهُ .

Humeyd Bin Ziyad, from Abdullah Bin Ahmad Al Naheyki, from Ibn Abu Umeyr, from Bishr Bin Maslama,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws regarding a baby goat who was breast-fed from a female pig, then it was connected among the flock. Heasws said: ‘It is at the status of the cheese. So whatever is recognised as being connected with it, so do not eat it, and whatever is not recognised, so eat it’.[1050]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ رَفَعَهُ قَالَ قَالَ لَا تَأْكُلْ مِنْ لَحْمِ حَمَلٍ يَرْضِعُ مِنْ لَبَنِ خِنْزِيرَةٍ .

Muhamman Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, raising it, said,

‘Heasws said: ‘Do not eat from the meat of a baby lamb breast-fed from the milk of a female pig’.[1051]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مِنْ كُلِّ سُوءٍ امْرَأَةٌ أَرْضَعَتْ عَنَاقاً حَتَّى فُطِمَتْ وَ كَبِرَتْ وَ ضَرَبَهَا الْفَحْلُ ثُمَّ وَضَعَتْ أَ يَجُوزُ أَنْ يُؤْكَلَ لَحْمُهَا وَ لَبَنُهَا فَكَتَبَ ( عليه السلام ) فِعْلٌ مَكْرُوهٌ وَ لَا بَأْسَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad who said,

‘I wrote to himasws, ‘May I be sacrificed for youasws from every evil! A woman breast-fed a baby female goat until she weaned it, and she grew big, and the stallion struck her, then she gave birth. Is it allowable to eat its flesh, and its milk?’ So heasws wrote: ‘An abhorrent deed, and there is no problem with it’.[1052]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ حَمَلٍ غُذِّيَ بِلَبَنِ خِنْزِيرَةٍ فَقَالَ قَيِّدُوهُ وَ اعْلِفُوهُ الْكُسْبَ وَ النَّوَى وَ الشَّعِيرَ وَ الْخُبْزَ إِنْ كَانَ اسْتَغْنَى عَنِ اللَّبَنِ فَإِنْ لَمْ يَكُنِ اسْتَغْنَى عَنِ اللَّبَنِ فَيُلْقَى عَلَى ضَرْعِ شَاةٍ سَبْعَةَ أَيَّامٍ ثُمَّ يُؤْكَلُ لَحْمُهُ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was asked about a baby goat sustained by the milk of a female pig. So heasws said: ‘Confine it, and feed it the produce, and the kernels, and the barley, and the bread, if it was needless from the milk. So if it was not needless from the milk, so attach it to the udder of a sheep for seven days, then eat from its flesh’.[1053]

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باب لُحُومِ الْجَلَّالَاتِ وَ بَيْضِهِنَّ وَ الشَّاةِ تَشْرَبُ الْخَمْرَ

Chapter 6 – Meats of the dung-eaters, and their eggs, and the sheep drinking the wine

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلُوا لُحُومَ الْجَلَّالَاتِ وَ هِيَ الَّتِي تَأْكُلُ الْعَذِرَةَ وَ إِنْ أَصَابَكَ مِنْ عَرَقِهَا فَاغْسِلْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat the meats of the dung-eaters, and these are which eat the human excrement, and if you are touched upon from its sweat, so wash it’.[1054]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَشْرَبْ مِنْ أَلْبَانِ الْإِبِلِ الْجَلَّالَةِ وَ إِنْ أَصَابَكَ شَيْ‏ءٌ مِنْ عَرَقِهَا فَاغْسِلْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not drink from the milks of the dung-eating camel, and if something from its sweat touches you, so wash it’.[1055]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدَّجَاجَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا حَتَّى تُقَيَّدَ ثَلَاثَةَ أَيَّامٍ وَ الْبَطَّةُ الْجَلَّالَةُ خَمْسَةَ أَيَّامٍ وَ الشَّاةُ الْجَلَّالَةُ عَشَرَةَ أَيَّامٍ وَ الْبَقَرَةُ الْجَلَّالَةُ عِشْرِينَ يَوْماً وَ النَّاقَةُ أَرْبَعِينَ يَوْماً .

Ali Bin Ibrahim, from him father, form Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The dung-eating chicken, do not eat its meat until you contain it for three days; and the dung-eating duck (contain it) for five days; and the dung-eating sheep (contain it) for ten days; and the dung-eating cow (contain it) for twenty days; and the (dung-eating) she-camel, (contain it) for forty days’.[1056]  

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاةٍ تَشْرَبُ خَمْراً حَتَّى سَكِرَتْ ثُمَّ ذُبِحَتْ عَلَى تِلْكَ الْحَالِ قَالَ لَا يُؤْكَلُ مَا فِي بَطْنِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws regarding a sheep who drank wine until it was intoxicated, then it was slaughtered upon that state. Heasws said: ‘Do not eat what is in her belly’.[1057]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي شَاةٍ شَرِبَتْ بَوْلًا ثُمَّ ذُبِحَتْ قَالَ فَقَالَ يُغْسَلُ مَا فِي جَوْفِهَا ثُمَّ لَا بَأْسَ بِهِ وَ كَذَلِكَ إِذَا اعْتَلَفَتِ الْعَذِرَةَ وَ مَا لَمْ تَكُنْ جَلَّالَةً وَ الْجَلَّالَةُ الَّتِي يَكُونُ ذَلِكَ غِذَاءَهَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Hassan, from Ali Bin Uqba, from Musa Bin Akeyl, from one of our companions,

(It has been narrated) from Abu Ja’farasws regarding a sheep which drank urine, then it was slaughtered. So heasws said: ‘What is inside it would be washed, then there is no problem with it; and similar to that is when it were to eat the human excrement, and it does not happen to be a dung-eater, and the dung-eater is when that (dung) happens to be its (regular) feed’.[1058]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ الْأَدَمِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْإِبِلُ الْجَلَّالَةُ إِذَا أَرَدْتَ نَحْرَهَا تَحْبِسُ الْبَعِيرَ أَرْبَعِينَ يَوْماً وَ الْبَقَرَةَ ثَلَاثِينَ يَوْماً وَ الشَّاةَ عَشَرَةَ أَيَّامٍ .

A number of our companions, from Sahl Bin Ziyad Al Admayy, from Yaqoub Bin Yazeed, raising it, said,

‘Abu Abdullahasws said: ‘The dung-eating camel, when you intend to sacrifice it, confine the camel for forty days, and the cow for thirty days, and the sheep for ten days’.[1059]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَى فِي الْجَلَّالَاتِ قَالَ لَا بَأْسَ بِأَكْلِهِنَّ إِذَا كُنَّ يُخْلَطْنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Khashab, from Ali Bin Asbaat, from the one who reported it,

‘With regards to the dung-eaters. Heasws said: ‘There is no problem with eating it when it is mixed (with other feed)’.[1060]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ لُحُومِ الدَّجَاجِ فِي الدَّسَاكِرِ وَ هُمْ لَا يَمْنَعُونَهَا مِنْ شَيْ‏ءٍ تَمُرُّ عَلَى الْعَذِرَةِ مُخَلًّى عَنْهَا وَ عَنْ أَكْلِ بَيْضِهِنَّ فَقَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Sa’ad Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about eating the meat of the chicken in the villages, and they are not prevented from anything. So they pass upon the human excrement and are left alone upon it; and about their eggs. So heasws said: ‘There is no problem with it’.[1061]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ يُونُسَ عَنِ الرِّضَا ( عليه السلام ) فِي السَّمَكِ الْجَلَّالِ أَنَّهُ سَأَلَهُ عَنْهُ فَقَالَ يُنْتَظَرُ بِهِ يَوْماً وَ لَيْلَةً وَ قَالَ السَّيَّارِيُّ إِنَّ هَذَا لَا يَكُونُ إِلَّا بِالْبَصْرَةِ

Al Husayn Bin Muhammad, from Al Sayyari, from Ahmad Bin Al Fazl, from Yunus,

(It has been narrated) from Al-Rezaasws regarding the dung-eating fish, himasws having been asked about it. So heasws said: ‘It would be awaited with for one day and one night’. And Al-Sayyar (the narrator) said, ‘This does not happen except at Al-Basra’.

وَ قَالَ فِي الدَّجَاجِ يُحْبَسُ ثَلَاثَةَ أَيَّامٍ وَ الْبَطَّةِ سَبْعَةَ أَيَّامٍ وَ الشَّاةِ أَرْبَعَةَ عَشْرَةَ يَوْماً وَ الْبَقَرَةِ ثَلَاثِينَ يَوْماً وَ الْإِبِلِ أَرْبَعِينَ يَوْماً ثُمَّ تُذْبَحُ .

And heasws said regarding the chicken: ‘They would be contained for three days, and the duck for seven days, and the sheep for fourteen days, and the cow for thirty days, and the camel for forty days, then slaughtered’.[1062]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي إِسْمَاعِيلَ . قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ بَيْضِ الْغُرَابِ فَقَالَ لَا تَأْكُلْهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al hakam, from Abu Ismail who said,

‘I asked Abu Al-Hassan Al-Rezaasws about an egg of the crow. So heasws said: ‘Do not eat it’.[1063]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَسَّامٍ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الْإِبِلِ الْجَلَّالَةِ قَالَ لَا يُؤْكَلُ لَحْمُهَا وَ لَا تُرْكَبُ أَرْبَعِينَ يَوْماً .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin usman, from Bassam Al Sayrafi,

(It has been narrated) from Abu Ja’farasws regarding the dung-eating camel having said: ‘Do not eat its meat, nor ride it for forty days’.[1064]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاقَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى أَرْبَعِينَ يَوْماً وَ الْبَقَرَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى ثَلَاثِينَ يَوْماً وَ الشَّاةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى عَشَرَةَ أَيَّامٍ وَ الْبَطَّةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا حَتَّى تُرْبَطَ خَمْسَةَ أَيَّامٍ وَ الدَّجَاجَةُ ثَلَاثَةَ أَيَّامٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The dung-eating she-camel, do not eat its meat, nor drink its milk until you feed it for forty days; and the dung-eating cow, not eat from its meat, and do not drink from its milk until you feed it for thirty days; and the dung-eating sheep, do not eat its meat, and do not drink its milk until you feed it for ten days; and the dung-eating duck, do not eat its meat until you restrain it for five days; and the (dung-eating) chicken for three days’.[1065]

باب مَا لَا يُؤْكَلُ مِنَ الشَّاةِ وَ غَيْرِهَا

Chapter 7 – What cannot be eaten from the sheep and other than it

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ حُرِّمَ مِنَ الشَّاةِ سَبْعَةُ أَشْيَاءَ الدَّمُ وَ الْخُصْيَتَانِ وَ الْقَضِيبُ وَ الْمَثَانَةُ وَ الْغُدَدُ وَ الطِّحَالُ وَ الْمَرَارَةُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Seven things are Prohibited from the sheep – The blood, and the two testicles, and the penis, and the bladder, and the glands, and the spleen, and the gallbladder’.[1066]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ رَفَعَهُ قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالْقَصَّابِينَ فَنَهَاهُمْ عَنْ بَيْعِ سَبْعَةِ أَشْيَاءَ مِنَ الشَّاةِ نَهَاهُمْ عَنْ بَيْعِ الدَّمِ وَ الْغُدَدِ وَ آذَانِ الْفُؤَادِ وَ الطِّحَالِ وَ النُّخَاعِ وَ الْخُصَى وَ الْقَضِيبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, raising it, said,

‘Amir Al-Momineenasws passed by the butcher, so heasws forbade them from selling seven things from the sheep. Heasws forbade them from selling the blood, and the glands, and the two ears of the heart (ventricles), and the spleen, and the spine, and the testicles, and the penis’.

فَقَالَ لَهُ بَعْضُ الْقَصَّابِينَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا الْكَبِدُ وَ الطِّحَالُ إِلَّا سَوَاءٌ فَقَالَ لَهُ كَذَبْتَ يَا لُكَعُ ائْتُونِي بِتَوْرَيْنِ مِنْ مَاءٍ أُنَبِّئْكَ بِخِلَافِ مَا بَيْنَهُمَا فَأُتِيَ بِكَبِدٍ وَ طِحَالٍ وَ تَوْرَيْنِ مِنْ مَاءٍ

So one of the butchers said to himasws, ‘O Amir Al-Momineenasws! What is the liver and the spleen except as being the same?’ So heasws said to him: ‘You are lying, O dimwit! Bring me two containers of water, Iasws shall inform you with the difference what is between these two’. So they came with a liver and a spleen, and two containers of water.

فَقَالَ ( عليه السلام ) شُقُّوا الطِّحَالَ مِنْ وَسَطِهِ وَ شُقُّوا الْكَبِدَ مِنْ وَسَطِهِ ثُمَّ أَمَرَ ( عليه السلام ) فَمُرِسَا فِي الْمَاءِ جَمِيعاً فَابْيَضَّتِ الْكَبِدُ وَ لَمْ يَنْقُصْ شَيْ‏ءٌ مِنْهُ وَ لَمْ يَبْيَضَّ الطِّحَالُ وَ خَرَجَ مَا فِيهِ كُلُّهُ وَ صَارَ دَماً كُلُّهُ حَتَّى بَقِيَ جِلْدُ الطِّحَالِ وَ عِرْقُهُ فَقَالَ لَهُ هَذَا خِلَافُ مَا بَيْنَهُمَا هَذَا لَحْمٌ وَ هَذَا دَمٌ .

So heasws said: ‘Cut the spleen from its middle, and cut the liver from its middle’. Then heasws instructed, so they immersed both these in the water together. So the liver whitened and there was nothing deficient from it, and the spleen did not whiten, and whatever was inside it, all of it came out and became blood, all of it, until there remain the skin of the spleen and its veins. So heasws said to him: ‘This is the difference what is between these two, this (liver) is flesh and this (spleen) is blood’.[1067]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُؤْكَلُ مِنَ الشَّاةِ عَشَرَةُ أَشْيَاءَ الْفَرْثُ وَ الدَّمُ وَ الطِّحَالُ وَ النُّخَاعُ وَ الْعِلْبَاءُ وَ الْغُدَدُ وَ الْقَضِيبُ وَ الْأُنْثَيَانِ وَ الْحَيَاءُ وَ الْمَرَارَةُ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat ten things from the sheep – the excrement, and the blood, and the spleen, and the spine, and the thyroid glands, and the glands, and the penis, and the two testicles, and the embarrassment (female private part) and the gallbladder’.[1068]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْهُمْ ( عليهم السلام ) قَالَ لَا يُؤْكَلُ مِمَّا يَكُونُ فِي الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ غَيْرِ ذَلِكَ مِمَّا لَحْمُهُ حَلَالٌ الْفَرْجُ بِمَا فِيهِ ظَاهِرُهُ وَ بَاطِنُهُ وَ الْقَضِيبُ وَ الْبَيْضَتَانِ وَ الْمَشِيمَةُ وَ هِيَ مَوْضِعُ الْوَلَدِ وَ الطِّحَالُ لِأَنَّهُ دَمٌ وَ الْغُدَدُ مَعَ الْعُرُوقِ وَ الْمُخُّ وَ الَّذِي يَكُونُ فِي الصُّلْبِ وَ الْمَرَارَةُ وَ الْحَدَقُ وَ الْخَرَزَةُ الَّتِي تَكُونُ فِي الدِّمَاغِ وَ الدَّمُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar,

(It has been narrated) from himasws having said: ‘Do not eat from what happens to be in the camel, and the cow, and the sheep and other than that, from what its meat is Permissible – the genitals with what is its apparent and its hidden, and the penis, and the two testicles, and the placenta and it is the place of the birth, and the spleen because it is blood, and the glands with the veins, and the brain, and which happens to be in the loins, and the gallbladder, and the eyeball, and the cords (spinal) which happens to be in the brain, and the blood’.[1069]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا اشْتَرَى أَحَدُكُمْ لَحْماً فَلْيُخْرِجْ مِنْهُ الْغُدَدَ فَإِنَّهُ يُحَرِّكُ عِرْقَ الْجُذَامِ .

A number of our companions, form Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Asamma, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When one of you buys meat, so he should extract the glands from it, for it stirs the vein of leprosy’.[1070]

سَهْلُ بْنُ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ كَرِهَ الْكُلْيَتَيْنِ وَ قَالَ إِنَّمَا هُمَا مَجْمَعُ الْبَوْلِ .

Sahl Bin ZIyad, from one of our companions that,

‘Heasws disliked the two kidneys and said: ‘But rather these two are the reservoir of the urine’.[1071]

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باب مَا يُقْطَعُ مِنْ أَلَيَاتِ الضَّأْنِ وَ مَا يُقْطَعُ مِنَ الصَّيْدِ بِنِصْفَيْنِ

Chapter 8 – What is cut off from the tails of the lambs and what is cut off from the hunted prey, in two halves

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْكَاهِلِيِّ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ يَوْماً عَنْ قَطْعِ أَلَيَاتِ الْغَنَمِ فَقَالَ لَا بَأْسَ بِقَطْعِهَا إِذَا كُنْتَ تُصْلِحُ بِهَا مَالَكَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ مَا قُطِعَ مِنْهَا مَيْتٌ لَا يُنْتَفَعُ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Kahily who said,

‘One day a man asked Abu Abdullahasws and I was in hisasws presence about cutting off the tails of the sheep. So heasws said: ‘There is no problem with cutting it when it corrects with it’. Then heasws said: ‘In the Book of Aliasws is: ‘Whatever is cut-off from it is dead, do not benefit by it’.[1072]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي أَلَيَاتِ الضَّأْنِ تُقْطَعُ وَ هِيَ أَحْيَاءٌ إِنَّهَا مَيْتَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards the tails of the lambs, you cut it and she (lamb) is alive and it (the tail) is dead’.[1073]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَهْلَ الْجَبَلِ تَثْقُلُ عِنْدَهُمْ أَلَيَاتُ الْغَنَمِ فَيَقْطَعُونَهَا فَقَالَ حَرَامٌ هِيَ فَقُلْتُ جُعِلْتُ فِدَاكَ فَنَصْطَبِحُ بِهَا فَقَالَ أَ مَا عَلِمْتَ أَنَّهُ يُصِيبُ الْيَدَ وَ الثَّوْبَ وَ هُوَ حَرَامٌ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali who said,

‘I asked Abu Al-Hassanasws, so I said to himasws, ‘May I be sacrificed for youasws! The people of the mountains, the tails of the sheep get heavy in their presence so they are cutting these off’. So heasws said: ‘It is Prohibited’. So I said, ‘May I be sacrificed for youasws! We are lighting the fires with these’. So heasws said: ‘But do you not know that if it hits the hand and the clothes, and it is Prohibited?’[1074]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ غَزَالًا بِسَيْفِهِ حَتَّى أَبَانَهُ أَ يَأْكُلُهُ قَالَ نَعَمْ يَأْكُلُ مِمَّا يَلِي الرَّأْسَ ثُمَّ يَدَعُ الذَّنَبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed, and Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding a man who struck a gazelle with his sword until he cut it into two. Can he eat it?’ Heasws said: ‘Yes, he can eat from what follows the head, then leave the tail’.[1075]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رُبَّمَا رَمَيْتُ بِالْمِعْرَاضِ فَأَقْتُلُ فَقَالَ إِذَا قَطَعَهُ جَدْلَيْنِ فَارْمِ بِأَصْغَرِهِمَا وَ كُلِ الْأَكْبَرَ وَ إِنِ اعْتَدَلَا فَكُلْهُمَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from his father, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Sometimes I shoot with the blunt arrow, so I kill’. So heasws said: ‘When it is cut into two parts, so throw away the smaller part and eat the larger, and if they are both the same, so eat them both’.[1076]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ فِي الظَّبْيِ وَ حِمَارِ الْوَحْشِ يُعْتَرَضَانِ بِالسَّيْفِ فَيُقَدَّانِ فَقَالَ لَا بَأْسَ بِأَكْلِهِمَا مَا لَمْ يَتَحَرَّكْ أَحَدُ النِّصْفَيْنِ فَإِنْ تَحَرَّكَ أَحَدُهُمَا لَمْ يُؤْكَلِ الْآخَرُ لِأَنَّهُ مَيْتَةٌ.

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al nazar Bin Suweyd, from one of our companions, raising it,

‘With regards to the antelope and the wild donkey hunted by the sword, so they are both cut, so heasws said: ‘There is no problem with eating both of them for as long as one of the two halves is not moving. So if one of the two is moving, the other one would not be eaten as it is dead’.[1077]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَضْرِبُ الصَّيْدَ فَيَقُدُّهُ نِصْفَيْنِ قَالَ يَأْكُلُهُمَا جَمِيعاً فَإِنْ ضَرَبَهُ وَ أَبَانَ مِنْهُ عُضْواً لَمْ يَأْكُلْ مِنْهُ مَا أَبَانَ [مِنْهُ] وَ أَكَلَ سَائِرَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws regarding the man who struck the hunted prey, so he cut it in two halves. Heasws said: ‘Eat both of them together. So if he struck it and a part of it was cut off from it, he would not eat from it what has been cut off from it, and eat the rest of it’.[1078]

باب مَا يُنْتَفَعُ بِهِ مِنَ الْمَيْتَةِ وَ مَا لَا يُنْتَفَعُ بِهِ مِنْهَا

Chapter 9 – What can be benefited with from the dead, and what cannot be benefitted with from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ جَالِساً فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) إِذَا أَقْبَلَ رَجُلٌ فَسَلَّمَ فَقَالَ مَنْ أَنْتَ يَا عَبْدَ اللَّهِ قُلْتُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ فَقُلْتُ مَا حَاجَتُكَ فَقَالَ لِي أَ تَعْرِفُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ( عليه السلام ) فَقُلْتُ نَعَمْ فَمَا حَاجَتُكَ إِلَيْهِ قَالَ هَيَّأْتُ لَهُ أَرْبَعِينَ مَسْأَلَةً أَسْأَلُهُ عَنْهَا فَمَا كَانَ مِنْ حَقٍّ أَخَذْتُهُ وَ مَا كَانَ مِنْ بَاطِلٍ تَرَكْتُهُ قَالَ أَبُو حَمْزَةَ فَقُلْتُ لَهُ هَلْ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ قَالَ نَعَمْ فَقُلْتُ لَهُ فَمَا حَاجَتُكَ إِلَيْهِ إِذَا كُنْتَ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ لِي يَا أَهْلَ الْكُوفَةِ أَنْتُمْ قَوْمٌ مَا تُطَاقُونَ إِذَا رَأَيْتَ أَبَا جَعْفَرٍ ( عليه السلام ) فَأَخْبِرْنِي

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Fuzayl, from Abu Hamz Al Sumaly who said,

‘I was seated in Masjid of Rasoolsaww when a man came over, so I greeted. So he said, ‘Who are you, O servant of Allahazwj?’ I said, ‘A man from the People of Al-Kufa. What is your need?’ So he said to me, ‘Do you know Abu Ja’far Muhammad Bin Aliasws?’ So I said, ‘Yes, so what is your need to himasws?’ He said, ‘I have brought forty questions to himasws to ask himasws about these, so whatever was from truth I shall take it, and whatever was from falsehood I shall leave it’. Abu Hamza said, ‘So I said to him, ‘Do you recognised what (difference there) is between the truth and the falsehood?’ He said, ‘Yes’. So I said to him, ‘So what is your need for himasws when you recognise what (difference there) is between the truth and the falsehood?’ So he said so me, ‘O people of Al-Kufa! You all are a people who cannot be tolerated. When you see Abu Ja’farasws, so inform me’.

فَمَا انْقَطَعَ كَلَامِي مَعَهُ حَتَّى أَقْبَلَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ حَوْلَهُ أَهْلُ خُرَاسَانَ وَ غَيْرُهُمْ يَسْأَلُونَهُ عَنْ مَنَاسِكِ الْحَجِّ فَمَضَى حَتَّى جَلَسَ مَجْلِسَهُ وَ جَلَسَ الرَّجُلُ قَرِيباً مِنْهُ قَالَ أَبُو حَمْزَةَ فَجَلَسْتُ حَيْثُ أَسْمَعُ الْكَلَامَ وَ حَوْلَهُ عَالَمٌ مِنَ النَّاسِ فَلَمَّا قَضَى حَوَائِجَهُمْ وَ انْصَرَفُوا الْتَفَتَ إِلَى الرَّجُلِ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا قَتَادَةُ بْنُ دِعَامَةَ الْبَصْرِيُّ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْتَ فَقِيهُ أَهْلِ الْبَصْرَةِ قَالَ نَعَمْ

So I did not speak to him until Abu Ja’farasws came over, and around himasws were the people of Khurasan and others, asking himasws about the rituals of the Hajj. So I went until I was seated in hisasws gathering and the man sat near to himasws. Abu Hamza said, ‘So I sat where I could hear the speech, and around himasws there was a world of people (many). So when heasws had fulfilled their needs and they dispersed, heasws turned towards the man, so heasws said to him: ‘Who are you?’ He said, ‘I am Qatada Bin Diama Al-Basry’. So Abu Ja’farasws said to him: ‘You are a jurist of the people of Al-Basra?’ He said, ‘Yes’.

فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَيْحَكَ يَا قَتَادَةُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ خَلَقَ خَلْقاً مِنْ خَلْقِهِ فَجَعَلَهُمْ حُجَجاً عَلَى خَلْقِهِ فَهُمْ أَوْتَادٌ فِي أَرْضِهِ قُوَّامٌ بِأَمْرِهِ نُجَبَاءُ فِي عِلْمِهِ اصْطَفَاهُمْ قَبْلَ خَلْقِهِ أَظِلَّةً عَنْ يَمِينِ عَرْشِهِ

So Abu Ja’farasws said to him: ‘Woe be unto you, O Qatada! Allahazwj Majestic and Mighty Created a people from Hisazwj creatures, so Heazwj Made them as Proofs upon Hisazwj creatures. So theyasws are the pegs in Hisazwj earth, standing by Hisazwj Commands, excelling in Hisazwj Knowledge, having Chosen themasws before Hisazwj creatures as shadows on the right of the Throne’.

قَالَ فَسَكَتَ قَتَادَةُ طَوِيلًا ثُمَّ قَالَ أَصْلَحَكَ اللَّهُ وَ اللَّهِ لَقَدْ جَلَسْتُ بَيْنَ يَدَيِ الْفُقَهَاءِ وَ قُدَّامَ ابْنِ عَبَّاسٍ فَمَا اضْطَرَبَ قَلْبِي قُدَّامَ وَاحِدٍ مِنْهُمْ مَا اضْطَرَبَ قُدَّامَكَ قَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَيْحَكَ أَ تَدْرِي أَيْنَ أَنْتَ أَنْتَ بَيْنَ يَدَيْ بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ. رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ فَأَنْتَ ثَمَّ وَ نَحْنُ أُولَئِكَ

He (Abu Hamza) said, ‘Qatada was silent for a long time, then said, ‘May Allahazwj Keep you well! By Allahazwj, I have sat in front of the jurist, and in front of Ibn Abbas, by my heart did not shake in front of any of them what it has shaken in front of youasws’. Abu Ja’farasws said to him: ‘Woe be unto you! Do you know where you are? You are in front of [24:36] houses which Allah has Allowed to be Exalted and that His Name may be Mentioned in them; Glorifying Him therein in the mornings and the evenings [24:37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah and the keeping up of Prayer and the giving of Zakat. So you are therein and weasws are themasws’.

فَقَالَ لَهُ قَتَادَةُ صَدَقْتَ وَ اللَّهِ جَعَلَنِيَ اللَّهُ فِدَاكَ وَ اللَّهِ مَا هِيَ بُيُوتُ حِجَارَةٍ وَ لَا طِينٍ قَالَ قَتَادَةُ فَأَخْبِرْنِي عَنِ الْجُبُنِّ قَالَ فَتَبَسَّمَ أَبُو جَعْفَرٍ ( عليه السلام ) ثُمَّ قَالَ رَجَعَتْ مَسَائِلُكَ إِلَى هَذَا قَالَ ضَلَّتْ عَلَيَّ فَقَالَ لَا بَأْسَ بِهِ فَقَالَ إِنَّهُ رُبَّمَا جُعِلَتْ فِيهِ إِنْفَحَةُ الْمَيِّتِ قَالَ لَيْسَ بِهَا بَأْسٌ إِنَّ الْإِنْفَحَةَ لَيْسَ لَهَا عُرُوقٌ وَ لَا فِيهَا دَمٌ وَ لَا لَهَا عَظْمٌ إِنَّمَا تَخْرُجُ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ

So Qatada said to himasws, ‘Youasws have spoken the truth, by Allahazwj, may Allahazwj Make me to be sacrificed for you! By Allahazwj, these are neither houses of stones nor of clay’. Qatada said, ‘So inform me about the cheese’. He (Abu Hamza) said, ‘So Abu Ja’farasws smiled, then said: ‘You questions have reverted to this?’ He said, ‘(It is) lost upon me’. So heasws said: ‘There is no problem with it’. So he said, ‘Sometimes they put rennet of the dead in it?’ Heasws said: ‘There is no problem with it. The rennet, there are no veins for it, nor is there blood in it, nor does it have bones for it, but rather it is extracted from between the bowels and blood’.

ثُمَّ قَالَ وَ إِنَّمَا الْإِنْفَحَةُ بِمَنْزِلَةِ دَجَاجَةٍ مَيْتَةٍ أُخْرِجَتْ مِنْهَا بَيْضَةٌ فَهَلْ تُؤْكَلُ تِلْكَ الْبَيْضَةُ فَقَالَ قَتَادَةُ لَا وَ لَا آمُرُ بِأَكْلِهَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَ لِمَ فَقَالَ لِأَنَّهَا مِنَ الْمَيْتَةِ قَالَ لَهُ فَإِنْ حُضِنَتْ تِلْكَ الْبَيْضَةُ فَخَرَجَتْ مِنْهَا دَجَاجَةٌ أَ تَأْكُلُهَا قَالَ نَعَمْ قَالَ فَمَا حَرَّمَ عَلَيْكَ الْبَيْضَةَ وَ حَلَّلَ لَكَ الدَّجَاجَةَ

Then heasws said: ‘But rather, the rennet is at the status of a dead chicken from which an egg is extracted, so would you eat that egg?’ So Qatada said, ‘No, and I would not instruct with eating it’. So Abu Ja’farasws said to him: ‘And why (not)?’ So he said, ‘Because it is from the dead’. Heasws said to him: ‘So if that egg incubates, so a chicken comes out from it, would you eat it?’ He said, ‘Yes’.  Heasws said: ‘So what Prohibits the egg upon you and Permits the chicken for you?’

ثُمَّ قَالَ ( عليه السلام ) فَكَذَلِكَ الْإِنْفَحَةُ مِثْلُ الْبَيْضَةِ فَاشْتَرِ الْجُبُنَّ مِنْ أَسْوَاقِ الْمُسْلِمِينَ مِنْ أَيْدِي الْمُصَلِّينَ وَ لَا تَسْأَلْ عَنْهُ إِلَّا أَنْ يَأْتِيَكَ مَنْ يُخْبِرُكَ عَنْهُ .

Then heasws said: ‘So that rennet is like the egg. So buy the cheese from the markets of the Muslim, from the hand of the Praying one, and do not ask about it except if there comes to you one who informs you about it (that it is from the non-belivers)’.[1079]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالُوا خَمْسَةُ أَشْيَاءَ ذَكِيَّةٌ مِمَّا فِيهَا مَنَافِعُ الْخَلْقِ الْإِنْفَحَةُ وَ الْبَيْضَةُ وَ الصُّوفُ وَ الشَّعْرُ وَ الْوَبَرُ لَا بَأْسَ بِأَكْلِ الْجُبُنِّ كُلِّهِ مِمَّا عَمِلَهُ مُسْلِمٌ أَوْ غَيْرُهُ وَ إِنَّمَا يُكْرَهُ أَنْ يُؤْكَلَ سِوَى الْإِنْفَحَةِ مِمَّا فِي آنِيَةِ الْمَجُوسِ وَ أَهْلِ الْكِتَابِ لِأَنَّهُمْ لَا يَتَوَقَّوْنَ الْمَيْتَةَ وَ الْخَمْرَ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,

(It has been narrated) from themasws having said: ‘Five things are pure from wherein is benefit for the people – the rennet, and the egg, and the wool, and the hair, and the fur. There is no problem with eating the cheese, all of these from what the Muslim had made, or others, and rather it is disliked to eat besides the rennet from what is in the vessels of the Magians, and the People of the Book, because they do not consider the dead and the wine’.[1080]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَبِي يَسْأَلُهُ عَنِ اللَّبَنِ مِنَ الْمَيْتَةِ وَ الْبَيْضَةِ مِنَ الْمَيْتَةِ وَ إِنْفَحَةِ الْمَيْتَةِ فَقَالَ كُلُّ هَذَا ذَكِيٌّ قَالَ فَقُلْتُ لَهُ فَشَعْرُ الْخِنْزِيرِ يُعْمَلُ حَبْلًا وَ يُسْتَقَى بِهِ مِنَ الْبِئْرِ الَّتِي يُشْرَبُ مِنْهَا أَوْ يُتَوَضَّأُ مِنْهَا قَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Al Husayn Bin Zurara who said,

‘I was in the presence of Abu Abdullahasws and my father asked himasws about the milk from the dead, and the eggs from the dead, and rennet of the dead. So heasws said: ‘All this is clean’. So I said to himasws, ‘So the hair of the pig by which a rope is made, (water) is drawn by it from the well from which it is drunk, or ablution performed from it?’ Heasws said: ‘There is no problem with it’.

وَ زَادَ فِيهِ عَلِيُّ بْنُ عُقْبَةَ وَ عَلِيُّ بْنُ الْحَسَنِ بْنِ رِبَاطٍ قَالَ وَ الشَّعْرُ وَ الصُّوفُ كُلُّهُ ذَكِيٌّ .

And there increased in it Ali Bin Uqba, and Ali Bin Al-Hassan Bin Ribat, Heasws said: ‘And the hair and the wool, all of it is clean’.

وَ فِي رِوَايَةِ صَفْوَانَ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشَّعْرُ وَ الصُّوفُ وَ الْوَبَرُ وَ الرِّيشُ وَ كُلُّ نَابِتٍ لَا يَكُونُ مَيْتاً قَالَ وَ سَأَلْتُهُ عَنِ الْبَيْضَةِ تُخْرَجُ مِنْ بَطْنِ الدَّجَاجَةِ الْمَيْتَةِ قَالَ تَأْكُلُهَا .

And in a report of Safwan, from Al Husayn Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The hair, and the wool, and the fur, and the feathers, and everything which grows does not happen to be dead’. And I asked himasws about the eggs extracted from the belly of the dead chicken. Heasws said: ‘You can eat it’.[1081]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِزُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ اللَّبَنُ وَ اللِّبَأُ وَ الْبَيْضَةُ وَ الشَّعْرُ وَ الصُّوفُ وَ الْقَرْنُ وَ النَّابُ وَ الْحَافِرُ وَ كُلُّ شَيْ‏ءٍ يُفْصَلُ مِنَ الشَّاةِ وَ الدَّابَّةِ فَهُوَ ذَكِيٌّ وَ إِنْ أَخَذْتَهُ مِنْهَا بَعْدَ أَنْ تَمُوتَ فَاغْسِلْهُ وَ صَلِّ فِيهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz who said,

‘Abu Abdullahasws said to Zurara and Muhammad Bin Muslim: ‘The milk, and the colostrums, and the eggs, and the hair, and the wool, and the horns, and the teeth, and the hooves, and everything separated from the sheep and the animals, so it is clean, and if it is taken from it after it has died, so wash it and Pray in it’.[1082]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي بَيْضَةٍ خَرَجَتْ مِنِ اسْتِ دَجَاجَةٍ مَيْتَةٍ فَقَالَ إِنْ كَانَتِ الْبَيْضَةُ اكْتَسَتِ الْجِلْدَ الْغَلِيظَ فَلَا بَأْسَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws regarding eggs extracted from the dead chicken. So heasws said: ‘If the egg as the hard shell, so there is no problem with it’.[1083]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) أَسْأَلُهُ عَنْ جُلُودِ الْمَيْتَةِ الَّتِي يُؤْكَلُ لَحْمُهَا إِنْ ذُكِّيَ فَكَتَبَ لَا يُنْتَفَعُ مِنَ الْمَيْتَةِ بِإِهَابٍ وَ لَا عَصَبٍ وَ كُلُّ مَا كَانَ مِنَ السِّخَالِ مِنَ الصُّوفِ إِنْ جُزَّ وَ الشَّعْرِ وَ الْوَبَرِ وَ الْإِنْفَحَةِ وَ الْقَرْنِ وَ لَا يُتَعَدَّى إِلَى غَيْرِهَا إِنْ شَاءَ اللَّهُ .

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar, and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fat’h Bin Yazeed Al Jurjany,

(It has been narrated) from Abu Al-Hassanasws having said: ‘I wrote to himasws asking himasws about the skins of the dead whose meat is eaten, if it is clean’. So heasws wrote: ‘Do not benefit from the death with neither the skin nor the backbone, and (benefit from) everything what was from the items from the wool if sheared, and the hair, and the fur, and the rennet, and the horn, and do not exceed to other than these, Allahazwj Willing’.[1084]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمَيْتَةُ يُنْتَفَعُ مِنْهَا بِشَيْ‏ءٍ فَقَالَ لَا قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَرَّ بِشَاةٍ مَيْتَةٍ فَقَالَ مَا كَانَ عَلَى أَهْلِ هَذِهِ الشَّاةِ إِذَا لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا قَالَ تِلْكَ شَاةٌ كَانَتْ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ النَّبِيِّ ( صلى الله عليه وآله ) وَ كَانَتْ شَاةً مَهْزُولَةً لَا يُنْتَفَعُ بِلَحْمِهَا فَتَرَكُوهَا حَتَّى مَاتَتْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَانَ عَلَى أَهْلِهَا إِذَا لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا أَيْ تُذَكَّى .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, form Ibn Mahboub, from Aasim Bin Humeyd, from Ali Bin Abu Al Mugra who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! The dead, can one benefit from it with anything’. So heasws said: ‘No’. I said, ‘It has reached us that Rasool-Allahsaww passed by a dead sheep, so hesaww said: ‘What was upon the owners of this sheep that when they could not benefit by its flesh, that they did not benefit from its skin?’ Heasws said: ‘That was a sheep of Sawda Bin Zam’at, wife of the Prophetsaww, and it was thin and weak, could not be benefit by its flesh. So she left it until it was dead. So Rasool-Allahsaww said: ‘What was upon the owners of this sheep that when they could not benefit by its flesh, that they did not benefit from its skin?’ i.e., slaughtering it’.[1085]

باب أَنَّهُ لَا يَحِلُّ لَحْمُ الْبَهِيمَةِ الَّتِي تُنْكَحُ

Chapter 10 – It is not Permissible, the flesh of the animals which have been copulated with (by a man)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنِ الْبَهِيمَةِ الَّتِي تُنْكَحُ فَقَالَ حَرَامٌ لَحْمُهَا وَ كَذَلِكَ لَبَنُهَا .

A number of our companions, from Sahl Bin ZIyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was asked about the animal which had been copulated with (by a man). So heasws said: ‘Its flesh is Prohibited, and similar to that is its milk’.[1086]

باب فِي لَحْمِ الْفَحْلِ عِنْدَ اغْتِلَامِهِ

Chapter 11 – Regarding the flesh of the stallion during its heat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَكْلِ لَحْمِ الْفَحْلِ وَقْتَ اغْتِلَامِهِ .

Ali Bin Ibrahim, form his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) form Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from eating the flesh of the stallion at the time of its heat’.[1087]

باب اخْتِلَاطِ الْمَيْتَةِ بِالذَّكِيِّ

Chapter 12 – Mixing of the dead with the slaughtered

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ كَانَتْ لَهُ غَنَمٌ وَ بَقَرٌ وَ كَانَ يُدْرِكُ الذَّكِيَّ مِنْهَا فَيَعْزِلُهُ وَ يَعْزِلُ الْمَيْتَةَ ثُمَّ إِنَّ الْمَيْتَةَ وَ الذَّكِيَّ اخْتَلَطَا فَكَيْفَ يَصْنَعُ بِهِ فَقَالَ يَبِيعُهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ فَإِنَّهُ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man who had sheep and cows, and he was aware of the slaughtered from these, so he isolated it, and isolated the dead. Then the dead and the slaughtered got mixed up. So how should he deal with it?’ So heasws said: ‘He should sell it to the one who considers the dead as permissible (to eat), and he can eat from its price, for there is no problem with it’.[1088]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا اخْتَلَطَ الذَّكِيُّ وَ الْمَيْتَةُ بَاعَهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Magra, from Al Halby who said,

‘I heard Abu Abdullahasws saying: ‘When the slaughtered and the dead get mixed up, so sell it to the one who considers the dead to be permissible (to eat), and eat from its price’.[1089]

باب آخَرُ مِنْهُ

Chapter 13 – Another Chapter from it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ عُمَرَ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ قَرْيَةً فَأَصَابَ بِهَا لَحْماً لَمْ يَدْرِ أَ ذَكِيٌّ هُوَ أَمْ مَيِّتٌ قَالَ يَطْرَحُهُ عَلَى النَّارِ فَكُلُّ مَا انْقَبَضَ فَهُوَ ذَكِيٌّ وَ كُلُّ مَا انْبَسَطَ فَهُوَ مَيِّتٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Ismail Bin Umar, from Shuayb,

(It has been narrated) from Abu Abdullahasws regarding a man who entered a town, so he came across meat he did not know whether it was slaughtered or dead. Heasws said: ‘He should throw in upon the fire, so everything what shrivels, so it is slaughtered, and everything what expands, so it is dead’.[1090]

باب الْفَأْرَةِ تَمُوتُ فِي الطَّعَامِ وَ الشَّرَابِ

Chapter 14 – The mouse which has died in the food and the drink

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا وَقَعَتِ الْفَأْرَةُ فِي السَّمْنِ فَمَاتَتْ فِيهِ فَإِنْ كَانَ جَامِداً فَأَلْقِهَا وَ مَا يَلِيهَا وَ كُلْ مَا بَقِيَ وَ إِنْ كَانَ ذَائِباً فَلَا تَأْكُلْهُ وَ اسْتَصْبِحْ بِهِ وَ الزَّيْتُ مِثْلُ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the mouse falls in the butter, so it dies in it, so if it was solidified, so throw it (the mouse) and whatever it came into contact with, and eat what remains (from the butter), and if it had melted, so do not eat it and you can kindle the light with it; and the oil is similar to that’.[1091]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُرَذٌ مَاتَ فِي سَمْنٍ أَوْ زَيْتٍ أَوْ عَسَلٍ فَقَالَ ( عليه السلام ) أَمَّا السَّمْنُ وَ الْعَسَلُ فَيُؤْخَذُ الْجُرَذُ وَ مَا حَوْلَهُ وَ الزَّيْتُ يُسْتَصْبَحُ بِهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘A rat dies in butter, or oil, or honey’. So heasws said: ‘As for the butter and the honey, so seize the rat and what is around it (and throw it away), and the oil you can kindle the light with it’.[1092]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ قِدْرٍ طُبِخَتْ فَإِذَا فِي الْقِدْرِ فَأْرَةٌ قَالَ يُهَرَاقُ مَرَقُهَا وَ يُغْسَلُ اللَّحْمُ وَ يُؤْكَلُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said that: ‘Amir Al-Momineenasws was asked about a cooking pot when there is the mouse in the cooking pot. Heasws said: ‘Discard its broth and wash the meat, and eat’.[1093]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفَأْرَةِ وَ الْكَلْبِ يَقَعُ فِي السَّمْنِ وَ الزَّيْتِ ثُمَّ يَخْرُجُ مِنْهُ حَيّاً فَقَالَ لَا بَأْسَ بِأَكْلِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Noman, from Saeed Al A’araj who said,

‘I asked Abu Abdullahasws about the mouse and the dog which fall into the butter and the oil, then come out alive from it’. So heasws said: ‘There is no problem with eating it’.[1094]

باب اخْتِلَاطِ الْحَلَالِ بِغَيْرِهِ فِي الشَّيْ‏ءِ

Chapter 15 – Mixture of the Permissible with other regarding the things

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ قَالَ سُئِلَ عَنِ الْجِرِّيِّ يَكُونُ فِي السَّفُّودِ مَعَ السَّمَكِ فَقَالَ يُؤْكَلُ مَا كَانَ فَوْقَ الْجِرِّيِّ وَ يُرْمَى مَا سَالَ عَلَيْهِ الْجِرِّيُّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having been asked about the sea bass in the skewer along with the fish. So heasws said: ‘He can eat what was above the sea bass, and throw away what the sea bass had arrived upon’.

قَالَ وَ سُئِلَ ( عليه السلام ) عَنِ الطِّحَالِ فِي سَفُّودٍ مَعَ اللَّحْمِ وَ تَحْتَهُ خُبْزٌ وَ هُوَ الْجُوذَابُ أَ يُؤْكَلُ مَا تَحْتَهُ قَالَ نَعَمْ يُؤْكَلُ اللَّحْمُ وَ الْجُوذَابُ وَ يُرْمَى بِالطِّحَالِ لِأَنَّ الطِّحَالَ فِي حِجَابٍ لَا يَسِيلُ مِنْهُ فَإِنْ كَانَ الطِّحَالُ مَثْقُوباً أَوْ مَشْقُوقاً فَلَا تَأْكُلْ مِمَّا يَسِيلُ عَلَيْهِ الطِّحَالُ .

He (the narrator) said, ‘And heasws was asked about the spleen in a skewer along with the meat, and under it is break, and it was sandwiched. Can one eat what is beneath it?’ Heasws said: ‘Yes, he can eat the meat and the sandwich, and throw away the spleen, because the spleen was in a veil, nothing from it went on to it. So if the spleen was punctured or scraped, so do not eat from what the spleen had arrived upon’.[1095]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ سُئِلَ عَنْ حِنْطَةٍ مَجْمُوعَةٍ ذَابَ عَلَيْهَا شَحْمُ الْخِنْزِيرِ قَالَ إِنْ قَدَرُوا عَلَى غَسْلِهَا أُكِلَتْ وَ إِنْ لَمْ يَقْدِرُوا عَلَى غَسْلِهَا لَمْ تُؤْكَلْ وَ قِيلَ تُبْذَرُ حَتَّى تَنْبُتَ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,

(It has been narrated) from themasws, said, ‘Heasws was asked about a gathering of wheat upon which the fat of the pig had melted. Heasws said: ‘If you are able to wash it, eat it, and if you are not able upon washing it, do not eat’. And heasws said: ‘Sow it until it grows’.[1096]

باب طَعَامِ أَهْلِ الذِّمَّةِ وَ مُؤَاكَلَتِهِمْ وَ آنِيَتِهِمْ

Chapter 16 – Food of the Ahl Al-Zimma (People under the responsibility), and their meals and their vessels

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَعَامِ أَهْلِ الْكِتَابِ وَ مَا يَحِلُّ مِنْهُ قَالَ الْحُبُوبُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about food of the People of the Book and what is Permissible from it. Heasws said: ‘The grains’.[1097]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَعَامِ أَهْلِ الْكِتَابِ وَ مَا يَحِلُّ مِنْهُ قَالَ الْحُبُوبُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at who said,

‘I asked Abu Abdullahasws about meals of the People of the Book, and what is Permissible from it. Heasws said: ‘The grains’.[1098]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُؤَاكَلَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ قَالَ فَقَالَ إِنْ كَانَ مِنْ طَعَامِكَ فَتَوَضَّأَ فَلَا بَأْسَ بِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about the meals of the Jews and the Christians, and the Magians. So heasws said: ‘If it was from your meals, so perform ablution, and there is no problem with it’.[1099]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ مُسْلِمِينَ يَأْكُلُونَ وَ حَضَرَهُمْ رَجُلٌ مَجُوسِيٌّ أَ يَدْعُونَهُ إِلَى طَعَامِهِمْ فَقَالَ أَمَّا أَنَا فَلَا أُؤَاكِلُ الْمَجُوسِيَّ وَ أَكْرَهُ أَنْ أُحَرِّمَ عَلَيْكُمْ شَيْئاً تَصْنَعُونَهُ فِي بِلَادِكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily who said,

‘I asked Abu Abdullahasws about a group of Muslims who were eating and a Magian man presented himself, should they invite him to their meal?’ So heasws said: ‘As for Iasws, so I would not eat with the Magian, and Iasws dislike that Iasws should Prohibit upon you something which you are doing in your cities’.[1100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ آنِيَةِ أَهْلِ الذِّمَّةِ وَ الْمَجُوسِ فَقَالَ لَا تَأْكُلُوا فِي آنِيَتِهِمْ وَ لَا مِنْ طَعَامِهِمُ الَّذِي يَطْبُخُونَ وَ لَا فِي آنِيَتِهِمُ الَّتِي يَشْرَبُونَ فِيهَا الْخَمْرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about a vessel of the Ahl Al-Zimma (people under the responsibility, and the Magians. So heasws said: ‘Do not eat in their vessels, nor from their meals which they are cooking, nor in their vessels which they are drinking the wine in’.[1101]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ فَقَالَ ( عليه السلام ) الْحُبُوبُ وَ الْبُقُولُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, form Abu Al Jaroud who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [5:5] and the food of those who have been Given the Book is lawful for you and your food is lawful for them. So heasws said: ‘The grains and the vegetables’.[1102]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُؤَاكَلَةِ الْمَجُوسِيِّ فِي قَصْعَةٍ وَاحِدَةٍ وَ أَرْقُدُ مَعَهُ عَلَى فِرَاشٍ وَاحِدٍ وَ أُصَافِحُهُ قَالَ لَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassan Musaasws, said, ‘I asked himasws about the eating with the Magian in one bowl, and laying down with him upon one bed, and shaking hands with him’. Heasws said: ‘No’.[1103] 

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُخَالِطُ الْمَجُوسِيَّ فَآكُلُ مِنْ طَعَامِهِمْ فَقَالَ لَا .

From him, from Ismail Bin Mihran, from Muhammad Bin Ziyad, from Haroun Bin Jariya who said,

‘I said to Abu Abdullahasws, ‘I intermingle with the Magians, so I eat from their meals’. So heasws said: ‘No’.[1104]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي طَعَامِ أَهْلِ الْكِتَابِ فَقَالَ لَا تَأْكُلْهُ ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ قَالَ لَا تَأْكُلْهُ ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ قَالَ لَا تَأْكُلْهُ وَ لَا تَتْرُكْهُ تَقُولُ إِنَّهُ حَرَامٌ وَ لَكِنْ تَتْرُكُهُ تَنَزُّهاً عَنْهُ إِنَّ فِي آنِيَتِهِمُ الْخَمْرَ وَ لَحْمَ الْخِنْزِيرِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ismail Bin Jabir who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the food of the People of the Book?’ So heasws said: ‘Do not eat it’. Then heasws was silent for a while, then said: ‘Do not eat it’. Then heasws was silent for a while, then said: ‘Do not eat it, and do not leave it saying that it is Prohibited, but leave it turning away from it if in their vessels is the wine and the flesh of the swine’.[1105]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ قَالَ كُنْتُ نَصْرَانِيّاً فَأَسْلَمْتُ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي عَلَى دِينِ النَّصْرَانِيَّةِ فَأَكُونُ مَعَهُمْ فِي بَيْتٍ وَاحِدٍ وَ آكُلُ مِنْ آنِيَتِهِمْ فَقَالَ لِي ( عليه السلام ) أَ يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ قُلْتُ لَا قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam,f rom Muawiya Bin Wahab, from Zakariyya Bin Ibrahim who said,

‘I was a Christian, so I became a Muslim. So I said to Abu Abdullahasws, ‘My family are upon the religion of Christianity, so I happen to be with them in one house, and I eat from their vessels’. So heasws said to me: ‘Are they eating the flesh of the swine?’ I said, ‘No’. Heasws said: ‘There is no problem’.[1106]

باب ذِكْرِ الْبَاغِي وَ الْعَادِي

Chapter 17 – Mention of the rebel and the transgressor

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا تَحِلُّ لَهُ الْمَيْتَةُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Blessed and High [2:173] but whoever is driven to necessity, not rebelling, nor exceeding the limit. Heasws said: ‘The rebel is one who comes out against the Imamasws, and the transgressor is the one who cuts-off the road (bandit); the dead not being Permissible to him’.[1107]

باب أَكْلِ الطِّينِ

Chapter 18 – Eating the clay

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الطِّينُ حَرَامٌ كُلُّهُ كَلَحْمِ الْخِنْزِيرِ وَ مَنْ أَكَلَهُ ثُمَّ مَاتَ فِيهِ لَمْ أُصَلِّ عَلَيْهِ إِلَّا طِينَ الْقَبْرِ فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ مَنْ أَكَلَهُ لِشَهْوَةٍ لَمْ يَكُنْ لَهُ فِيهِ شِفَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from a man who said,

‘Abu Abdullahasws said: ‘The clay is Prohibited, all of it, like the flesh of the swine; and the one who eats it, then dies in it, Iasws would not Pray over him except (if he ate) the clay of the grave (of Al-Husaynasws, for in it is a healing from every illness; and the one who eats it out of desire for it, there would not be any healing for him in it’.[1108]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الطِّينِ يُورِثُ النِّفَاقَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Eating the clay inherits the hypocrisy’.[1109]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلِيّاً ( عليه السلام ) قَالَ مَنِ انْهَمَكَ فِي أَكْلِ الطِّينِ فَقَدْ شَرِكَ فِي دَمِ نَفْسِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibrahim Bin Mihran, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws that Aliasws said: ‘The one who engages in the eating of the clay so he has participated in (shedding) his own blood’.[1110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ مِنَ الطِّينِ فَحَرَّمَ أَكْلَ الطِّينِ عَلَى ذُرِّيَّتِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created Adamas from the clay, so Heazwj Prohibited eating the clay upon hisas offspring’.[1111]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ يَأْكُلُ الطِّينَ فَنَهَاهُ فَقَالَ لَا تَأْكُلْهُ فَإِنْ أَكَلْتَهُ وَ مِتَّ كُنْتَ قَدْ أَعَنْتَ عَلَى نَفْسِكَ .

A number of our companions, from sahl Bin Ziyad, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘It was said to Amir Al-Momineenasws regarding a man who are the clay, so heasws forbade it, so heasws said: ‘Do not eat it, for if one eats it and dies, so he has aided upon him (killing himself)’.[1112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ زِيَادِ بْنِ أَبِي زِيَادٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ التَّمَنِّيَ عَمَلُ الْوَسْوَسَةِ وَ أَكْثَرُ مَصَائِدِ الشَّيْطَانِ أَكْلُ الطِّينِ وَ هُوَ يُورِثُ السُّقْمَ فِي الْجِسْمِ وَ يُهَيِّجُ الدَّاءَ وَ مَنْ أَكَلَ طِيناً فَضَعُفَ عَنْ قُوَّتِهِ الَّتِي كَانَتْ قَبْلَ أَنْ يَأْكُلَهُ وَ ضَعُفَ عَنِ الْعَمَلِ الَّذِي كَانَ يَعْمَلُهُ قَبْلَ أَنْ يَأْكُلَهُ حُوسِبَ عَلَى مَا بَيْنَ قُوَّتِهِ وَ ضَعْفِهِ وَ عُذِّبَ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Muhammad, from his grandfather Ziyad Bin Abu Ziyad,

(It has been narrated) from Abu Ja’farasws having said: ‘The wishful thinking (day dreaming) is an act of the undue concern, and frequently the trap of the Satanla is eating the clay, and it inherits the illness in the body, and accelerates the pain, and the one who eats clay so it would weaken his strength which he had before he ate it, and weaken from the actions which he was doing before he ate it, being seized what is between his strength and his weakness, and would be tormented upon it’.[1113]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا يَرْوِي النَّاسُ فِي أَكْلِ الطِّينِ وَ كَرَاهِيَتِهِ فَقَالَ إِنَّمَا ذَاكَ الْمَبْلُولُ وَ ذَاكَ الْمَدَرُ .

Ahmad Bin Muhammad, from Moamar Bin Khallad,

(It has been narrated) from Abu Al Hassanasws, said, ‘I said to himasws, ‘What are the people reporting regarding eating the clay and its abhorrence?’ So heasws said: ‘But rather, that is the wet and the loam’.[1114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكَلَ الطِّينَ فَمَاتَ فَقَدْ أَعَانَ عَلَى نَفْسِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘One who eats the clay, so he dies, so he has aided upon himself’.[1115]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الطِّينِ فَقَالَ أَكْلُ الطِّينِ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ أَمْناً مِنْ كُلِّ خَوْفٍ .

Ali Bin Muhammad, from one of our companions, form Ja’far Bin Ibrahim Al Hazramy, from Sa’ad who said,

‘I asked Abu Al-Hassanasws about the clay. So heasws said: ‘Eating the clay is Prohibited, like the dead, and the blood, and the flesh of the swine, except for the clay of the grave of Al-Husaynasws, for in it is a healing from every illness, and a security from every fear’.[1116]

باب الْأَكْلِ وَ الشُّرْبِ فِي آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ

Chapter 19 – Eating and drinking in a vessel of the gold and the silver

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ فِي آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat in a vessel of the gold and the silver’.[1117]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ فَكَرِهَهُمَا فَقُلْتُ قَدْ رَوَى بَعْضُ أَصْحَابِنَا أَنَّهُ كَانَ لِأَبِي الْحَسَنِ ( عليه السلام ) مِرْآةٌ مُلَبَّسَةٌ فِضَّةً فَقَالَ لَا وَ الْحَمْدُ لِلَّهِ إِنَّمَا كَانَتْ لَهَا حَلْقَةٌ مِنْ فِضَّةٍ وَ هِيَ عِنْدِي

Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,

‘I asked Abu Al-Hassan Al-Rezaasws about vessels of gold and silver. So heasws disliked them. So I said, ‘Some of our companions had reported that there used to be a mirror for Abu Al-Hassanasws clad is silver?’ So heasws said: ‘No, and the Praise is for Allahazwj! But rather, for it was a ring of silver, and it is in myasws possession’.

ثُمَّ قَالَ إِنَّ الْعَبَّاسَ حِينَ عُذِرَ عُمِلَ لَهُ قَضِيبٌ مُلَبَّسٌ مِنْ فِضَّةٍ مِنْ نَحْوِ مَا يُعْمَلُ لِلصِّبْيَانِ تَكُونُ فِضَّتُهُ نَحْواً مِنْ عَشَرَةِ دَرَاهِمَ فَأَمَرَ بِهِ أَبُو الْحَسَنِ ( عليه السلام ) فَكُسِرَ .

Then heasws said: ‘When Al-Abbas was circumcised, a silver-coated stick was made for him, approximately what is normally made for the children, its silver happened to be or approximately ten Dirhams. So Abu Al-Hassanasws ordered for it to be broken’.[1118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ فِي آنِيَةٍ مِنْ فِضَّةٍ وَ لَا فِي آنِيَةٍ مُفَضَّضَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat in a vessel of silver, nor in a silver-coated vessel’.[1119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ نَهَى عَنْ آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws that heasws forbade (eating and drinking) from a vessel of silver and gold’.[1120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ بُرَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ الشُّرْبَ فِي الْفِضَّةِ وَ فِي الْقَدَحِ الْمُفَضَّضِ وَ كَذَلِكَ أَنْ يُدَّهَنَ فِي مُدْهُنٍ مُفَضَّضٍ وَ الْمُشْطُ كَذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba, from Bureyd,

(It has been narrated) from Abu Abdullahasws having dislike the drink in the silver (cup), and in the silver-coated glass, and similar to that if heasws anoints (oil from) a silver-coated container, and the combs similar to that’.[1121]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَدْ أُتِيَ بِقَدَحٍ مِنْ مَاءٍ فِيهِ ضَبَّةٌ مِنْ فِضَّةٍ فَرَأَيْتُهُ يَنْزِعُهَا بِأَسْنَانِهِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Amro Bin Abu Al Miqdam who said,

‘I saw Abu Abdullahasws having been brought a cup of water in which was a handle of silver, so I saw himasws remove it by hisasws teeth’.[1122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ آنِيَةُ الذَّهَبِ وَ الْفِضَّةِ مَتَاعُ الَّذِينَ لَا يُوقِنُونَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The vessels of gold and silver are belongings of those who have no conviction’.[1123]

باب كَرَاهِيَةِ الْأَكْلِ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ

Chapter 20 – Abhorrence of eaten upon a table upon which the wine is drunk

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ قَالَ كُنَّا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْحِيرَةِ حِينَ قَدِمَ عَلَى أَبِي جَعْفَرٍ الْمَنْصُورِ فَخَتَنَ بَعْضُ الْقُوَّادِ ابْناً لَهُ وَ صَنَعَ طَعَاماً وَ دَعَا النَّاسَ وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِيمَنْ دُعِيَ

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Haroun Bin Al Jahm who said,

‘We were with Abu Abdullahasws at Al-Heera when heasws had proceeded to Abu Ja’far Al-Mansour (the Caliph), so one of the commanders had circumcised a son of his and prepared a mean, and invited the people; and Abu Abdullahasws was among the ones invited.

فَبَيْنَا هُوَ عَلَى الْمَائِدَةِ يَأْكُلُ وَ مَعَهُ عِدَّةٌ عَلَى الْمَائِدَةِ فَاسْتَسْقَى رَجُلٌ مِنْهُمْ مَاءً فَأُتِيَ بِقَدَحٍ فِيهِ شَرَابٌ لَهُمْ فَلَمَّا أَنْ صَارَ الْقَدَحُ فِي يَدِ الرَّجُلِ قَامَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَائِدَةِ فَسُئِلَ عَنْ قِيَامِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَنْ جَلَسَ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ

So while heasws was upon the table, eating, and with himasws were a number upon the table, so a man among them called for the water, so they brought him a cup in which was a drink for them. So when cup came to be in the hand of the man, Abu Abdullahasws stood up from the table. So heasws was asked about his standing, so heasws said: ‘Rasool-Allahsaww said: ‘Accursed is the one who sits upon a table upon which the wine is drunk’.

وَ فِي رِوَايَةٍ أُخْرَى مَلْعُونٌ مَلْعُونٌ مَنْ جَلَسَ طَائِعاً عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ .

And in another report,

‘(Hesaww) said: ‘Accursed, accursed is the one who willingly sits upon a table upon which the wine is drunk’.[1124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَأْكُلُ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who believed in Allahazwj and the Last Day, so he should not eat upon a table upon which the wine is drunk’.[1125]

باب كَرَاهِيَةِ كَثْرَةِ الْأَكْلِ

Chapter 21 – Abhorrence of abundant eating

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي كَلَامٍ لَهُ سَيَكُونُ مِنْ بَعْدِي سَنَةٌ يَأْكُلُ الْمُؤْمِنُ فِي مِعَاءٍ وَاحِدٍ وَ يَأْكُلُ الْكَافِرُ فِي سَبْعَةِ أَمْعَاءٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, raising it, said,

‘Rasool-Allahsaww said in a speech of hissaww: ‘There would be happening from after mesaww such a year that the Believer would be eating regarding one gut, and the Infidel would be eating regarding seven guts’.[1126]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَثْرَةُ الْأَكْلِ مَكْرُوهٌ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Abundant eating is abhorred’.[1127]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ الْعَوْنُ عَلَى الدِّينِ قَلْبٌ نَخِيبٌ وَ بَطْنٌ رَغِيبٌ وَ نَعْظٌ شَدِيدٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most evil support against the Religion is a defeatist hear, and a desirous belly, and intense sexual arousement’.[1128]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الْبَطْنَ لَيَطْغَى مِنْ أَكْلِهِ وَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ جَلَّ وَ عَزَّ إِذَا خَفَّ بَطْنُهُ وَ أَبْغَضُ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِذَا امْتَلَأَ بَطْنُهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, form Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘O Abu Muhammad! The belly is drowned from its eating, and the closest what the servant can happen to be from Allahazwj Majestic and Mighty is when his belly is light, and the most hateful of what the servant can happen to be from Allahazwj Mighty and Majestic is when his belly is full up’.[1129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْوَلُكُمْ جُشَاءً فِي الدُّنْيَا أَطْوَلُكُمْ جُوعاً فِي الْآخِرَةِ أَوْ قَالَ يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Dharras said, ‘Rasool-Allahsaww said: ‘The longest one of you in belching in the world would be the longest one with hunger in the Hereafter’; or said: ‘On the Day of Judgement’’.[1130]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا تَجَشَّأْتُمْ فَلَا تَرْفَعُوا جُشَاءَكُمْ .

And by his chain,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When you belch, so do not raise (the loudness of) you belching’.[1131]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَكْلُ عَلَى الشِّبَعِ يُورِثُ الْبَرَصَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dahqan, from Dorost, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Eating upon the satiation inherits the Vitiligo’.[1132]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ دَاءٍ مِنَ التُّخَمَةِ مَا خَلَا الْحُمَّى فَإِنَّهَا تَرِدُ وُرُوداً .

From him, from Muhammad Bin Ali, from Ibn Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Every illness is from the satiation apart from the fever, for it arrives gradually’.[1133]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ صَالِحٍ النِّيلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كَثْرَةَ الْأَكْلِ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ لِابْنِ آدَمَ بُدٌّ مِنْ أَكْلَةٍ يُقِيمُ بِهَا صُلْبَهُ فَإِذَا أَكَلَ أَحَدُكُمْ طَعَاماً فَلْيَجْعَلْ ثُلُثَ بَطْنِهِ لِلطَّعَامِ وَ ثُلُثَ بَطْنِهِ لِلشَّرَابِ وَ ثُلُثَ بَطْنِهِ لِلنَّفَسِ وَ لَا تَسَمَّنُوا تَسَمُّنَ الْخَنَازِيرِ لِلذَّبْحِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Salih Al Nayli,

(It has been narrated) from Abu Abdullahasws having said that Allahazwj Mighty and Majestic Hates the abundant eating’. And Abu Abdullahasws said: ‘There is no (choice) for the son of Adamas except that he must eat to straighten his lineage by it. So when one of you eats food, so let him make a third of his belly for the food, and a third of his belly for the drink, and a third of his belly for the breathing, and do not fatten yourselves like the fattening of the pigs for the slaughter’.[1134]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا شَبِعَ الْبَطْنُ طَغَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘When the belly is satiated, it rebels’.[1135]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَطْنٍ مَمْلُوءٍ .

And from him, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws said: ‘There is none from the things more hateful to Allahazwj Mighty and Majestic than a (completely) filled belly’.[1136]

باب مَنْ مَشَى إِلَى طَعَامٍ لَمْ يُدْعَ إِلَيْهِ

Chapter 22 – One who walks to the meal not having been invited to it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دُعِيَ أَحَدُكُمْ إِلَى طَعَامٍ فَلَا يَسْتَتْبِعَنَّ وَلَدَهُ فَإِنَّهُ إِنْ فَعَلَ أَكَلَ حَرَاماً وَ دَخَلَ غَاصِباً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘When one of you is invited to a meal, so he should not let his child follow him, for if he does, he would be eating unlawfully, and would enter as a usurper’.[1137]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ خَالِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ طَعَاماً لَمْ يُدْعَ إِلَيْهِ فَإِنَّمَا أَكَلَ قِطْعَةً مِنَ النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad Al Minqary, from his maternal uncle who said,

‘I heard Abu Abdullahasws saying: ‘The one who eats a meal he had not been invited to, so rather is eating a piece from the Fire’.[1138]

باب الْأَكْلِ مُتَّكِئاً

Chapter 23 – Eating whilst leaning

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُتَّكِئاً مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى أَنْ قَبَضَهُ وَ كَانَ يَأْكُلُ إِكْلَةَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ قُلْتُ وَ لِمَ ذَلِكَ قَالَ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww did not eat whilst leaning since Allahazwj Mighty and Majestic Sent him until hesaww passed away, and hesaww used to eat the eating of the slave, and hesaww would sit the seating of a slave’. I said, ‘And why was that?’ Heasws said: ‘In reverence to Allahazwj Mighty and Majestic’.[1139]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَرَّتِ امْرَأَةٌ بَذِيَّةٌ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ يَأْكُلُ وَ هُوَ جَالِسٌ عَلَى الْحَضِيضِ فَقَالَتْ يَا مُحَمَّدُ إِنَّكَ لَتَأْكُلُ أَكْلَ الْعَبْدِ وَ تَجْلِسُ جُلُوسَهُ فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي عَبْدٌ وَ أَيُّ عَبْدٍ أَعْبَدُ مِنِّي قَالَتْ فَنَاوِلْنِي لُقْمَةً مِنْ طَعَامِكَ فَنَاوَلَهَا فَقَالَتْ لَا وَ اللَّهِ إِلَّا الَّذِي فِي فِيكَ فَأَخْرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللُّقْمَةَ مِنْ فِيهِ فَنَاوَلَهَا فَأَكَلَتْهَا

Ali Bin Ibrahim, from his father, from Safwan, from Ibn Muskan, from Al Hassan Al Sayqal who said,

‘I heard Abu Abdullahasws saying: ‘An unpleasant woman passed by Rasool-Allahsaww and hesaww was eating, and hesaww was seated upon the low ground. So she said, ‘O Muhammadsaww! Yousaww are eating the eating of the slave, and sitting the seating his seating’. So Rasool-Allahsaww said to her: ‘Isaww am a slave, and which slave is more of a slave than mesaww?’ She said, ‘So give me a morsel from yoursaww food’. So hesaww gave it to her. So she said, ‘No, by Allahazwj, except (the morsel) what is in yoursaww mouth’. So Rasool-Allahsaww took out the morsel from hissaww mouth, so gave it to her. So she ate it’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا أَصَابَهَا بَذَاءٌ حَتَّى فَارَقَتِ الدُّنْيَا .

Abu Abdullahasws said: ‘So there did no hit her any unpleasantness until she separated from the world’.[1140]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ يَأْكُلُ أَكْلَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَعْلَمُ أَنَّهُ عَبْدٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra, from Haroun Bin Kharja,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahazwj used to eat the eating of the slave, and sitting the seating of the slave, and hesaww knew hesaww was a slave (of Allahazwj)’.[1141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْكُلُ مُتَّكِئاً فَقَالَ لَا وَ لَا مُنْبَطِحاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the man who ate whilst leaning, so heasws said: ‘No, and not lying facing down (as well)’.[1142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ كَانَ عَبَّادٌ الْبَصْرِيُّ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَأْكُلُ فَوَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ عَلَى الْأَرْضِ فَقَالَ لَهُ عَبَّادٌ أَصْلَحَكَ اللَّهُ أَ مَا تَعْلَمُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنْ هَذَا فَرَفَعَ يَدَهُ فَأَكَلَ ثُمَّ أَعَادَهَا أَيْضاً فَقَالَ لَهُ أَيْضاً فَرَفَعَهَا ثُمَّ أَكَلَ فَأَعَادَهَا فَقَالَ لَهُ عَبَّادٌ أَيْضاً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ مَا نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ هَذَا قَطُّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ismail Al Basry, from Al Fuzayl Bin Yasaar who said,

‘Abbad Al-Basry was in the presence of Abu Abdullahasws, eating. So Abu Abdullahasws placed hisasws hand upon the ground. So Abbad said to himasws, ‘May Allahazwj Keep youasws well! Do youasws not know that Rasool-Allahsaww forbade from this?’ So heasws raised hisasws hand, so heasws ate. Then heasws repeated it again. So he said to himasws again. So heasws raised it, then ate. So heasws repeated it. So Abbad said to him again. So Abu Abdullahasws said to him: ‘No, by Allahazwj! Rasool-Allahsaww did not forbid from this at all’.[1143]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ أَكْلَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ كَانَ ( صلى الله عليه وآله ) يَأْكُلُ عَلَى الْحَضِيضِ وَ يَنَامُ عَلَى الْحَضِيضِ .

Abu Ali Al Ashary, from Muhammad Abdul Jabbar, from Muhammad Bin Salim, from Ahmad Bin Al nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww was eating the eating of the slave, and sitting the seating of the slave, and hesaww was eating upon the low ground, and sleeping upon the low ground’.[1144]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَأَلَ بَشِيرٌ الدَّهَّانُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ هَلْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ مُتَّكِئاً عَلَى يَمِينِهِ وَ عَلَى يَسَارِهِ فَقَالَ مَا كَانَ رَسُولُ اللَّهِ يَأْكُلُ مُتَّكِئاً عَلَى يَمِينِهِ وَ لَا عَلَى يَسَارِهِ وَ لَكِنْ كَانَ يَجْلِسُ جِلْسَةَ الْعَبْدِ قُلْتُ وَ لِمَ ذَلِكَ قَالَ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ.

Al Husayn Bin Muhammad, from Moala Bin Mhammad, from Al Hassan Bin Ali, from Ahmad Bin A’iz, from Abu Khadeeja who said,

‘Bashir Al-Dahhan asked Abu Abdullahasws, and I was present, so he said, ‘Did Rasool-Allahsaww used to eat whilst leaning upon hissaww right, and upon hissaww left?’ So heasws said: ‘Rasool-Allahsaww was not eating leaning upon hissaww right and upon hissaww left, but hesaww was sitting the seating of the slave’. I said, ‘And why was that?’ Heasws said: ‘As a reverence to Allahazwj Mighty and Majestic’.[1145]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَكَلَ نَبِيُّ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مُتَّكِئٌ مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ وَ كَانَ يَكْرَهُ أَنْ يَتَشَبَّهَ بِالْمُلُوكِ وَ نَحْنُ لَا نَسْتَطِيعُ أَنْ نَفْعَلَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Moala Bin Usman, from Moala Bin Khunays who said,

‘Abu Abdullahasws said: ‘The Prophetsaww of Allahazwj did not eat whilst leaning since Allahazwj Mighty and Majestic Sent himsaww, and hesaww disliked that hesaww resembles with the kings, and we (the public) are not able that we do it’.[1146]

قَالَ وَ قَالَ مَا أَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مُتَّكِئٌ قَطُّ .

He (the narrator) said, ‘And heasws said: ‘Rasool-Allahsaww did not eat whilst hesaww was leaning, at all’.[1147]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا جَلَسَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلْيَجْلِسْ جِلْسَةَ الْعَبْدِ وَ لَا يَضَعَنَّ أَحَدُكُمْ إِحْدَى رِجْلَيْهِ عَلَى الْأُخْرَى وَ لَا يَتَرَبَّعْ فَإِنَّهَا جِلْسَةٌ يُبْغِضُهَا اللَّهُ عَزَّ وَ جَلَّ وَ يَمْقُتُ صَاحِبَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When one of you sits upon the meal, so let him sit a seating of the slave, nor should one of you push down his leg upon another, nor cross-legged, for it is a seating hateful to Allahazwj Mighty and Majestic and Heazwj Detests its doer’.[1148]

باب الْأَكْلِ بِالْيَسَارِ

Chapter 24 – Eating by the left hand

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ لِلرَّجُلِ أَنْ يَأْكُلَ بِشِمَالِهِ أَوْ يَشْرَبَ بِهَا أَوْ يَتَنَاوَلَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having disliked for the man that he eats by his left hand, or drinks by it, or takes (something) by it’.[1149]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ بِالْيَسَارِ وَ أَنْتَ تَسْتَطِيعُ .

Ahmad Bin Muhammad, from Al Husayn, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not eat with the left hand and you are able (to eat with the right)’.[1150]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْكُلُ بِشِمَالِهِ أَوْ يَشْرَبُ بِهَا فَقَالَ لَا يَأْكُلْ بِشِمَالِهِ وَ لَا يَشْرَبْ بِشِمَالِهِ وَ لَا يَتَنَاوَلْ بِهَا شَيْئاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who eats with his left hand, or drinks with it. So heasws said: ‘He should not eat with his left hand, nor drink with his left hand, nor take anything with it’.[1151]

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باب الْأَكْلِ مَاشِياً

Chapter 25 – The eating whilst walking

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَبْلَ الْغَدَاةِ وَ مَعَهُ كِسْرَةٌ قَدْ غَمَسَهَا فِي اللَّبَنِ وَ هُوَ يَأْكُلُ وَ يَمْشِي وَ بِلَالٌ يُقِيمُ الصَّلَاةَ فَصَلَّى بِالنَّاسِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww went out before the lunch, and with himsaww was a crumb which had been dipped in the milk, and hesaww was eating, and Bilal established the Prayer, so the Prophetsaww Prayed with the people’.[1152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا بَأْسَ أَنْ يَأْكُلَ الرَّجُلُ وَ هُوَ يَمْشِي كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَفْعَلُ ذَلِكَ.

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There is no problem if the man eat and he is walking, Rasool-Allahsaww had done that’.[1153]

باب اجْتِمَاعِ الْأَيْدِي عَلَى الطَّعَامِ

Chapter 26 – Gathering of the hand upon the meal

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَعَامُ الْوَاحِدِ يَكْفِي الِاثْنَيْنِ وَ طَعَامُ الِاثْنَيْنِ يَكْفِي الثَّلَاثَةَ وَ طَعَامُ الثَّلَاثَةِ يَكْفِي الْأَرْبَعَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaw said a meal for one should suffice the two, and a meal for the two should suffice the three, and a meal for the three should suffice the four’.[1154]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطَّعَامُ إِذَا جَمَعَ أَرْبَعَ خِصَالٍ فَقَدْ تَمَّ إِذَا كَانَ مِنْ حَلَالٍ وَ كَثُرَتِ الْأَيْدِي وَ سُمِّيَ فِي أَوَّلِهِ وَ حُمِدَ اللَّهُ عَزَّ وَ جَلَّ فِي آخِرِهِ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The meal, when four characteristics gather, so it is complete – when it was from Permissible, and abundance of the hands, and Naming (Bismillah) during its beginning, and Praise of Allahazwj Mighty and Majestic during its ending’.[1155]

باب حُرْمَةِ الطَّعَامِ

Chapter 27 – Sanctity of the meal

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا عَذَّبَ اللَّهُ عَزَّ وَ جَلَّ قَوْماً قَطُّ وَ هُمْ يَأْكُلُونَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ مِنْ أَنْ يَرْزُقَهُمْ شَيْئاً ثُمَّ يُعَذِّبَهُمْ عَلَيْهِ حَتَّى يَفْرُغُوا مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Fazal, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj has not Punished a people at all whilst they were eating, and that Allahazwj Mighty and Majestic is more Benevolent than that Heazwj Sustains them with something, then Heazwj Punishes them (whilst they are) upon it, (only after) they are free from it’.[1156]

باب إِجَابَةِ دَعْوَةِ الْمُسْلِمِ

Chapter 28 – Answering an invitation of the Muslim (for a meal)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ أَنَّ مُؤْمِناً دَعَانِي إِلَى طَعَامِ ذِرَاعِ شَاةٍ لَأَجَبْتُهُ وَ كَانَ ذَلِكَ مِنَ الدِّينِ وَ لَوْ أَنَّ مُشْرِكاً أَوْ مُنَافِقاً دَعَانِي إِلَى طَعَامِ جَزُورٍ مَا أَجَبْتُهُ وَ كَانَ ذَلِكَ مِنَ الدِّينِ أَبَى اللَّهُ عَزَّ وَ جَلَّ لِي زَبْدَ الْمُشْرِكِينَ وَ الْمُنَافِقِينَ وَ طَعَامَهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘If a Believer were to invite mesaww to a meal of an arm of a sheep, Isaww would answer him, and that would be from the Religion; and if a Polytheist or a hypocrite were to invite mesaww to a meal of a (whole) camel, Isaww would not answer him, and that would be from the Religion (as well). Allahazwj Mighty and Majestic Refused mesaww the scum of the Polytheists and the hypocrites and their meals’.[1157]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ إِسْحَاقَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ يُجِيبَهُ إِذَا دَعَاهُ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musny Al hannat, from Is’haq Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from a right of the Muslim upon the Muslim that he answers when he is invited (for a meal)’.[1158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الْحُقُوقِ الْوَاجِبَاتِ لِلْمُؤْمِنِ أَنْ تُجَابَ دَعْوَتُهُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar, from Al Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said that: ‘From the rights of the Obligations of the Believers is that you answer his invitation (for a meal)’.[1159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ أَنْ يُجِيبَ دَعْوَةَ الْمُسْلِمِ وَ لَوْ عَلَى خَمْسَةِ أَمْيَالٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Isaww hereby bequeath the present one from mysaww community, and the absentee that he should answer an Invitation of the Muslim (for a meal), and even though it may be over five miles away, for that is from the Religion’.[1160]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ حَقِّ الْمُسْلِمِ الْوَاجِبِ عَلَى أَخِيهِ إِجَابَةَ دَعْوَتِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abdul A’ala, a slave of the prgeny of Saan, from Moallah Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from a right of the Muslim, the answering to his brother, an answering of his invitation (for a meal)’.[1161]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَجِبْ فِي الْوَلِيمَةِ وَ الْخِتَانِ وَ لَا تُجِبْ فِي خَفْضِ الْجَوَارِي .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Answer (to an invitation for a meal) regarding the wedding feast, and the circumcision, and do not answer regarding the female circumcision’.[1162]

باب الْعَرْضِ

Chapter 29 – The Offering (a meal)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاشَانِيِّ عَنْ أَبِي أَيُّوبَ سُلَيْمَانَ بْنِ مُقَاتِلٍ الْمَدِينِيِّ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي بَعْضِ مَغَازِيهِ فَمَرَّ بِهِ رَكْبٌ وَ هُوَ يُصَلِّي فَوَقَفُوا عَلَى أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ سَاءَلُوهُمْ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ دَعَوْا وَ أَثْنَوْا وَ قَالُوا لَوْ لَا أَنَّا عِجَالٌ لَانْتَظَرْنَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأَقْرِءُوهُ مِنَّا السَّلَامَ وَ مَضَوْا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Muhammad Al Qashany, from Abu Ayoub Suleyman Bin Muqatal Al Madainy, from Dawood Bin Abdullah Bin Muhammad Al Ja’fary, from his father that,

‘Rasool-Allahsaww was in one of hissaww military expeditions, so riders passed by whilst hesaww was Praying. So they paused by the companions of Rasool-Allahsaww and asked them about Rasool-Allahsaww, a supplicated and praised, and they said, ‘No, had we not been in a hurry we would have awaited Rasool-Allahsaww, therefore convey our greetings from us’. And they went away.

فَأَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُغْضَباً ثُمَّ قَالَ لَهُمْ يَقِفُ عَلَيْكُمُ الرَّكْبُ وَ يَسْأَلُونَكُمْ عَنِّي وَ يُبَلِّغُونِّي السَّلَامَ وَ لَا تَعْرِضُونَ عَلَيْهِمُ الْغَدَاءَ لَيَعِزُّ عَلَى قَوْمٍ فِيهِمْ خَلِيلِي جَعْفَرٌ أَنْ يَجُوزُوهُ حَتَّى يَتَغَدَّوْا عِنْدَهُ .

So Rasool-Allahsaww came back in anger, then said to them: ‘The riders paused by you and they asked you about mesaww, delivered the greeting to me, and you did not offer the lunch to them. Had there been among a people mysaww dear friend Ja’faras, heas would not have allowed it (them to leave) until they would have had lunch with him’.[1163] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عِدَّةٍ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ عَلَيْكَ أَخُوكَ فَاعْرِضْ عَلَيْهِ الطَّعَامَ فَإِنْ لَمْ يَأْكُلْ فَاعْرِضْ عَلَيْهِ الْمَاءَ فَإِنْ لَمْ يَشْرَبْ فَاعْرِضْ عَلَيْهِ الْوَضُوءَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from a number,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘When your brother comes over to you, so offer the food to him. So if he does not eat, so offer the water to him. So if he does not drink, so offer the ablution to him’.[1164]

باب أُنْسِ الرَّجُلِ فِي مَنْزِلِ أَخِيهِ

Chapter 30 – Cordiality of the man in the house of his brother

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ تَكْرِمَةِ الرَّجُلِ لِأَخِيهِ أَنْ يَقْبَلَ تُحْفَتَهُ وَ أَنْ يُتْحِفَهُ بِمَا عِنْدَهُ وَ لَا يَتَكَلَّفَ لَهُ شَيْئاً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي لَا أُحِبُّ الْمُتَكَلِّفِينَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the benevolence of the man to his brother is that he accepts his gift, and that he should gift to him with what is with him and he should not burden anything for him. And Rasool-Allahsaww said: ‘Isaww do not like the ones who burden others’.[1165]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ لَا يَحْتَشِمُ مِنْ أَخِيهِ وَ لَا يُدْرَى أَيُّهُمَا أَعْجَبُ الَّذِي يُكَلِّفُ أَخَاهُ إِذَا دَخَلَ أَنْ يَتَكَلَّفَ لَهُ أَوِ الْمُتَكَلِّفُ لِأَخِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The Believer should not be embarrassed from his brother, and he does not know which of the two is more wonderful, the one who burdens his brother when he goes over to him that he makes efforts for him, or the one who is burdened for his brother’.[1166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ جَاءَنِي عَبْدُ اللَّهِ بْنُ سِنَانٍ فَقَالَ هَلْ عِنْدَكَ شَيْ‏ءٌ قُلْتُ نَعَمْ فَبَعَثْتُ ابْنِي فَأَعْطَيْتُهُ دِرْهَماً يَشْتَرِي بِهِ لَحْماً وَ بَيْضاً فَقَالَ لِي أَيْنَ أَرْسَلْتَ ابْنَكَ فَأَخْبَرْتُهُ فَقَالَ رُدَّهُ رُدَّهُ عِنْدَكَ زَيْتٌ قُلْتُ نَعَمْ قَالَ هَاتِهِ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ هَلَكَ امْرُؤٌ احْتَقَرَ لِأَخِيهِ مَا يَحْضُرُهُ وَ هَلَكَ امْرُؤٌ احْتَقَرَ لِأَخِيهِ مَا قَدَّمَ إِلَيْهِ .

Muhammad Bin Yahya, from Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya who said,

‘Abdullah Bin Sinan came over to me, so he said, ‘Is there anything with you?’ I said, ‘Yes’. So I sent my son and gave him one Dirham to buy some meat with it and some eggs. So he said to me, ‘Where did you send your son?’ So I informed him. So he said, ‘Return him, return him! Is there any oil with you?’ I said, ‘Yes’. He said, ‘Give it, for I heard Abu Abdullahasws saying: ‘Destroyed is a person who belittles to his brother what he offers to him, and destroyed is a person who belittles to his brother what he brings over to him’.[1167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَمَّنْ رَفَعَهُ إِلَيْهِ قَالَ إِنَّ حَارِثاً الْأَعْوَرَ أَتَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُحِبُّ أَنْ تُكْرِمَنِي بِأَنْ تَأْكُلَ عِنْدِي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى أَنْ لَا تَتَكَلَّفَ لِي شَيْئاً وَ دَخَلَ فَأَتَاهُ الْحَارِثُ بِكِسْرَةٍ فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ فَقَالَ لَهُ الْحَارِثُ إِنَّ مَعِي دَرَاهِمَ وَ أَظْهَرَهَا فَإِذَا هِيَ فِي كُمِّهِ فَإِنْ أَذِنْتَ لِي اشْتَرَيْتُ لَكَ شَيْئاً غَيْرَهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَذِهِ مِمَّا فِي بَيْتِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazam Bin Hakeym, from the one who raised it to him, said,

‘Harsa Bin Al-Awr came over to Amir Al-Momineenasws and said, ‘O Amir Al-Momineenasws! I would love it if youasws could honour me by eating with me’. So Amir Al-Momineenasws said to me: ‘Upon the condition that you would not make efforts for me for anything’. And heasws went over. So Al-Haris gave himasws a piece of bread, so Amir Al-Momineenasws went on to eat it. So Al-Haris said to himasws, ‘I have some Dirhams with me’, and he went on to show these, and these were in his sleeve, ‘So if youasws were to allow me, I would buy something for you other than this’. So Amir Al-Momineenasws said to me: ‘This here is from what was in your house’.[1168]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُهْلِكُ الْمَرْءَ الْمُسْلِمَ أَنْ يَسْتَقِلَّ مَا عِنْدَهُ لِلضَّيْفِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Destroyed is the Muslim person who belittles what is with him for the guest’.[1169]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَتَاكَ أَخُوكَ فَأْتِهِ بِمَا عِنْدَكَ وَ إِذَا دَعَوْتَهُ فَتَكَلَّفْ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When you give your brother, so give him with what is with you, and when you invite him, so make efforts for him’.[1170]

باب أَكْلِ الرَّجُلِ فِي مَنْزِلِ أَخِيهِ بِغَيْرِ إِذْنِهِ

Chapter 31 – Eating by the man in the house of his brother without his permission

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ إِلَى آخِرِ الْآيَةِ قُلْتُ مَا يَعْنِي بِقَوْلِهِ أَوْ صَدِيقِكُمْ قَالَ هُوَ وَ اللَّهِ الرَّجُلُ يَدْخُلُ بَيْتَ صَدِيقِهِ فَيَأْكُلُ بِغَيْرِ إِذْنِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, form Abdullah Bin Muskan, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about this Verse [24:61] nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses – up to the end of the Verse. I said, ‘What is the Meaning of Hisazwj Words or your friends?’ Heasws said: ‘By Allahazwj He is the man who enters a house of his friend, so he eats without his permission’.[1171]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ أَوْ صَدِيقِكُمْ قَالَ هَؤُلَاءِ الَّذِينَ سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي هَذِهِ الْآيَةِ تَأْكُلُ بِغَيْرِ إِذْنِهِمْ مِنَ التَّمْرِ وَ الْمَأْدُومِ وَ كَذَلِكَ تَطْعَمُ الْمَرْأَةُ مِنْ مَنْزِلِ زَوْجِهَا بِغَيْرِ إِذْنِهِ فَأَمَّا مَا خَلَا ذَلِكَ مِنَ الطَّعَامِ فَلَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Safwan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [24:61] or what you possess the keys of, or your friends' (houses), having said: ‘Those whom Allahazwj Mighty and Majestic Named in this Verse eat without their permission, from the dates, and the curries; and similar to that is the food (eaten by) the wife from the house of her husband without his permission. So as for besides that from the foodstuff, so no’.[1172]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْمَرْأَةِ أَنْ تَأْكُلَ وَ أَنْ تَتَصَدَّقَ وَ لِلصَّدِيقِ أَنْ يَأْكُلَ فِي مَنْزِلِ أَخِيهِ وَ يَتَصَدَّقَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The wife is that she eats and that she gives charity, and for the friend is that he eats in the house of his brother and gives charity’.[1173]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ أَوْ بُيُوتِ أُمَّهاتِكُمْ الْآيَةَ قَالَ لَيْسَ عَلَيْكَ جُنَاحٌ فِيمَا طَعِمْتَ أَوْ أَكَلْتَ مِمَّا مَلَكْتَ مَفَاتِحَهُ مَا لَمْ تُفْسِدْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwa, from Abdullah Bin Bukeyr, from Zurara who said,

‘I asked one of the two (5th or 6th Imamasws) about this Verse [24:61] nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses – the Verse. Heasws said: ‘There is no blame on you regarding what you eat and consume from what you possess its keys for as long as you do not spoil it’.[1174]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ قَالَ الرَّجُلُ يَكُونُ لَهُ وَكِيلٌ يَقُومُ فِي مَالِهِ فَيَأْكُلُ بِغَيْرِ إِذْنِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [24:61] or what you possess the keys of, heasws said: ‘The man who happens to have a representative for him standing among his wealth, so he eats without his permission’.[1175]

باب

Chapter 32 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ دَخَلْنَا مَعَ ابْنِ أَبِي يَعْفُورٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ جَمَاعَةٌ فَدَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا وَ تَغَدَّى مَعَنَا وَ كُنْتُ أَحْدَثَ الْقَوْمِ سِنّاً فَجَعَلْتُ أَقْصُرُ وَ أَنَا آكُلُ فَقَالَ لِي كُلْ أَ مَا عَلِمْتَ أَنَّهُ تُعْرَفُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ بِأَكْلِهِ مِنْ طَعَامِهِ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said, ‘We went over, along with Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws, and we were a group. So heasws called for the breakfast, and we had breakfast and heasws had breakfast with us, and I was the youngest of the group in age, so I was cautious in my eating. So heasws said to me: ‘Eat (well)! Do you not know that the cordiality of the man for his brother is recognised by his eating from his food?’[1176] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ رَجُلٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُوتِينَا بِقَصْعَةٍ مِنْ أَرُزٍّ فَجَعَلْنَا نُعَذِّرُ فَقَالَ ( عليه السلام ) مَا صَنَعْتُمْ شَيْئاً إِنَّ أَشَدَّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Aziz, from a man from Abdul Rahman Bin Al Hajjaj who said,

‘We ate with Abu Abdullahasws, and we were brought a bowl of rice. So we went on excusing ourselves, so heasws said: ‘What thing are you doing? The one of you with the most intense love for usasws, is the best of you in eating with usasws’. 

قَالَ عَبْدُ الرَّحْمَنِ فَرَفَعْتُ كُسْحَةَ الْمَائِدَةِ فَأَكَلْتُ فَقَالَ نَعَمْ الْآنَ وَ أَنْشَأَ يُحَدِّثُنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُهْدِيَ إِلَيْهِ قَصْعَةُ أَرُزٍّ مِنْ نَاحِيَةِ الْأَنْصَارِ فَدَعَا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ رَضِيَ اللَّهُ عَنْهُمْ فَجَعَلُوا يُعَذِّرُونَ فِي الْأَكْلِ فَقَالَ مَا صَنَعْتُمْ شَيْئاً أَشَدُّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَا فَجَعَلُوا يَأْكُلُونَ أَكْلًا جَيِّداً

Abdul Rahman (the narrator) said, ‘So I raised the covering of the meal, so I ate. So heasws said: ‘Yes, now’, and heasws started narrating that: ‘Rasool-Allahsaww was gifted a bowl of rice from the area of the Helpers. So hesaww called over Salmanas, and Al-Miqdadas, and Abu Dharras, may Allahazwj be Pleased with themas. So they went on excusing themselves regarding the eating. So hesaww said: ‘What thing are youas doing? The most intense of youas all in love for ussaww is the best of youas all in eating with usasws’. So they went on to eat well’. 

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَحِمَهُمُ اللَّهُ وَ رَضِيَ اللَّهُ عَنْهُمْ وَ صَلَّى عَلَيْهِمْ .

Then Abu Abdullahasws said: ‘May Allahazwj have Mercy on themra, and may Allahazwj be Pleased with themra, and Send Blessings upon themas’.[1177]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَعَلَ يُلْقِي بَيْنَ يَدَيَّ الشِّوَاءَ ثُمَّ قَالَ يَا عِيسَى إِنَّهُ يُقَالُ اعْتَبِرْ حُبَّ الرَّجُلِ بِأَكْلِهِ مِنْ طَعَامِ أَخِيهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mhaboub, from Yunus Bin Yaqoub, from isa Bin Abu Mansour who said,

‘I ate in the presence of Abu Abdullahasws, so heasws went on to place the roast in front of me, then said: ‘O Isa! Determine the love of the man by his eating from the food of his brother’.[1178]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَدَّمَ إِلَيْنَا طَعَاماً فِيهِ شِوَاءٌ وَ أَشْيَاءَ بَعْدَهُ ثُمَّ جَاءَ بِقَصْعَةٍ فِيهَا أَرُزٌّ فَأَكَلْتُ مَعَهُ فَقَالَ كُلْ قُلْتُ قَدْ أَكَلْتُ فَقَالَ كُلْ فَإِنَّهُ يُعْتَبَرُ حُبُّ الرَّجُلِ لِأَخِيهِ بِانْبِسَاطِهِ فِي طَعَامِهِ ثُمَّ حَازَ لِي حَوْزاً بِإِصْبَعِهِ مِنَ الْقَصْعَةِ فَقَالَ لِي لَتَأْكُلَنَّ ذَا بَعْدَ مَا قَدْ أَكَلْتَ فَأَكَلْتُهُ .

Ali Bin Muhammad Bin Bundr, from Ahmad Bin Abu Abdullah, from a number of our companions, from Yunus Bin Yaqoub, from Abdullah Bin Suleyman Al Sayrafi who said,

‘I was in the presence of Abu Abu Abdullahasws, so heasws forwarded some food towards us in which was a roast and some things after it. Then heasws came over with a bowl in which was rice. So I ate with himasws. So heasws said: ‘Eat’. I said, ‘I have eaten’. So heasws said: ‘Eat, for the determination of the love of the man for his brother by his extension in his eating’. Then heasws marked for me a marking by hisasws finger in the bowl, so heasws said to me: ‘You should eat (up to) that’, after I had already eaten. So I ate it’.[1179]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ الْعِجْلِيِّ قَالَ حَدَّثَنِي عَنْبَسَةُ بْنُ مُصْعَبٍ قَالَ أَتَيْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُرِيدُ الْخُرُوجَ إِلَى مَكَّةَ فَأَمَرَ بِسُفْرَةٍ فَوُضِعَتْ بَيْنَ أَيْدِينَا فَقَالَ كُلُوا فَأَكَلْنَا فَقَالَ أَثْبَتُّمْ أَثْبَتُّمْ إِنَّهُ كَانَ يُقَالُ اعْتَبِرْ حُبَّ الْقَوْمِ بِأَكْلِهِمْ

Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Sayf Bin Umeyra, from Abu Magra Al Ijaly, from Anbasa Bin Mus’ab who said,

‘We went over to Abu Abdullahasws and heasws intended to go out to Makkah, so heasws ordered for the meal, and it was placed in front of us. So heasws said; ‘Eat’. So we ate, and heasws said: ‘You have confirmed, you have confirmed! It was said that the determination of the love of the people is by their eating’.

قَالَ فَأَكَلْنَا وَ قَدْ ذَهَبَتِ الْحِشْمَةُ .

He (the narrator) said, ‘So we ate, and the modesty was gone’.[1180]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ عَنْ أَبِي الرَّبِيعِ قَالَ دَعَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِطَعَامٍ فَأُتِيَ بِهَرِيسَةٍ فَقَالَ لَنَا ادْنُوا فَكُلُوا قَالَ فَأَقْبَلَ الْقَوْمُ يَقْصُرُونَ فَقَالَ ( عليه السلام ) كُلُوا فَإِنَّمَا يَسْتَبِينُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ فِي أَكْلِهِ عِنْدَهُ قَالَ فَأَقْبَلْنَا نُغِصُّ أَنْفُسَنَا كَمَا تَغَصُّ الْإِبِلُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Yunus, from Abu Al Rabie who said,

‘Abu Abdullahasws called for the meal, so they came with mash. So heasws said to us: ‘Approach, so eat’. So the group went on being reserve. So heasws said: ‘Eat, for the warmth of the man for his brother is manifested in his eating with him’. So we went on to gorge ourselves like the gorging of the camels’.[1181]

باب آخَرُ فِي التَّقْدِيرِ وَ أَنَّ الطَّعَامَ لَا حِسَابَ لَهُ

Chapter 33 – Another Chapter regarding the measurement, and that the food, there is no Accounting for it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا أَطْعَمَنَا الْفَرَانِيَّ وَ الْأَخْبِصَةَ ثُمَّ يُطْعِمُ الْخُبْزَ وَ الزَّيْتَ فَقِيلَ لَهُ لَوْ دَبَّرْتَ أَمْرَكَ حَتَّى تَعْتَدِلَ فَقَالَ إِنَّمَا نَتَدَبَّرُ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا وَسَّعَ عَلَيْنَا وَسَّعْنَا وَ إِذَا قَتَّرَ عَلَيْنَا قَتَّرْنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions who said,

‘Abu Abdullahasws would sometimes feed us Al-Farany, and Al-Akhbasa, then heasws would feed the bead and the oil. So it was said to himasws, ‘If only youasws would manage yourasws affairs until you equalise it’. So heasws said: ‘But rather weasws manage by the Command of Allahazwj Mighty and Majestic. So when Heazwj Expands for us, weasws expand, and when Heazwj Rations upon usasws, weasws ration accordingly’.[1182]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ أَشْيَاءَ لَا يُحَاسَبُ عَلَيْهِنَّ الْمُؤْمِنُ طَعَامٌ يَأْكُلُهُ وَ ثَوْبٌ يَلْبَسُهُ وَ زَوْجَةٌ صَالِحَةٌ تُعَاوِنُهُ وَ يُحْصِنُ بِهَا فَرْجَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Three things there is no Reckoning over these – The Believer for the food he eats, and clothes that he wears, and a righteous wife aiding him, and by her he protects his chastity’.[1183]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي سَعِيدٍ عَنْ أَبِي حَمْزَةَ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَمَاعَةً فَدَعَا بِطَعَامٍ مَا لَنَا عَهْدٌ بِمِثْلِهِ لَذَاذَةً وَ طِيباً وَ أُوتِينَا بِتَمْرٍ نَنْظُرُ فِيهِ إِلَى وُجُوهِنَا مِنْ صَفَائِهِ وَ حُسْنِهِ فَقَالَ رَجُلٌ لَتُسْأَلُنَّ عَنْ هَذَا النَّعِيمِ الَّذِي نُعِّمْتُمْ بِهِ عِنْدَ ابْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

A number of our companion, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu saeed, from Abu Hamza who said,

‘We were in the presence of Abu Abdullahasws as a group, so heasws called for the meal what in our time had never been any more delicious like it, and good, and came to us with dates, such that we kept looking at it and to our faces, from their cleanliness, and beauty. So a man said, ‘We would be Questioned about these Bounties which we have been favoured with in the presence of a sonasws of Rasool-Allahsaww’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ وَ أَجَلُّ مِنْ أَنْ يُطْعِمَكُمْ طَعَاماً فَيُسَوِّغَكُمُوهُ ثُمَّ يَسْأَلَكُمْ عَنْهُ وَ لَكِنْ يَسْأَلُكُمْ عَمَّا أَنْعَمَ عَلَيْكُمْ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

So Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic is more Benevolent and Majestic that Heazwj would Feed you food, so you justify it, then Heazwj would Question you about it. But, Heazwj would Question you about what Heazwj has Favoured upon you by with Muhammadsaww and the Progenyasws of Muhammadsaww’.[1184]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ فِي الطَّعَامِ سَرَفٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al hakam, from Shihab Bin Abd Rabbih who said,

‘Abu Abdullahasws said: ‘There is no extravagance regarding the meal’.[1185]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحَارِثِ بْنِ حَرِيزٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَدَعَا بِالْغَدَاءِ فَأَكَلْتُ مَعَهُ طَعَاماً مَا أَكَلْتُ طَعَاماً قَطُّ أَنْظَفَ مِنْهُ وَ لَا أَطْيَبَ فَلَمَّا فَرَغْنَا مِنَ الطَّعَامِ قَالَ يَا أَبَا خَالِدٍ كَيْفَ رَأَيْتَ طَعَامَكَ أَوْ قَالَ طَعَامَنَا قُلْتُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ أَطْيَبَ مِنْهُ وَ لَا أَنْظَفَ قَطُّ وَ لَكِنِّي ذَكَرْتُ الْآيَةَ الَّتِي فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا إِنَّمَا تُسْأَلُونَ عَمَّا أَنْتُمْ عَلَيْهِ مِنَ الْحَقِّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al jowhary, from Al Haris Bin Hareyz, from Sadeyr Al Sayrafi, from Abu Khalid Al Kalby who said,

‘I went over to Abu Ja’farasws, so heasws called for the lunch. So I ate with himasws such food what I had not eaten at all, any cleaner than it, nor more aromatic. So when we were free from the meal, heasws said: ‘O Abu Khalid! How did you view your food?’, or said: ‘Ourasws food?’’ I said, ‘May I be sacrificed for youasws! I have not seen better than it, nor any cleaner at all, but I remember the Verse which is in the Book of Allahazwj Mighty and Majestic [102:8] Then on that Day you shall be Questioned about the Bounties’. Abu Ja’farasws said: ‘No, but rather you would be Questioned what you are upon from the Truth’.[1186]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اعْمَلْ طَعَاماً وَ تَنَوَّقْ فِيهِ وَ ادْعُ عَلَيْهِ أَصْحَابَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Shihab Bin Abd Rabbih who said,

‘Abu Abdullahasws said: ‘Prepare food and be choosy in it, and invite your companions over it’.[1187]

باب الْوَلَائِمِ

Chapter 34 – The Banquets

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ أَوْلَمَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَلِيمَةً عَلَى بَعْضِ وُلْدِهِ فَأَطْعَمَ أَهْلَ الْمَدِينَةِ ثَلَاثَةَ أَيَّامٍ الْفَالُوذَجَاتِ فِي الْجِفَانِ فِي الْمَسَاجِدِ وَ الْأَزِقَّةِ فَعَابَهُ بِذَلِكَ بَعْضُ أَهْلِ الْمَدِينَةِ فَبَلَغَهُ ( عليه السلام ) ذَلِكَ فَقَالَ مَا آتَى اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً مِنْ أَنْبِيَائِهِ شَيْئاً إِلَّا وَ قَدْ آتَى مُحَمَّداً ( صلى الله عليه وآله ) مِثْلَهُ وَ زَادَهُ مَا لَمْ يُؤْتِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from one of our companions who said,

‘Abu Al-Hassan Musaasws banqueted a wedding feast over one of hisasws sons, so heasws fed the people of Al-Medina Al-Falouzajaat for three days in the cooking in the Masjids and the alleyways. Some of the people of Al-Medina refused (to eat), so (the news of) that reached himasws, so heasws said: ‘Allahazwj Mighty and Majestic did not Grant anything to a Prophetas from Hisazwj Prophetsas except Heazwj Granted Muhammadsaww similar to it, and Increased it by what Heazwj did not Grant themas.

قَالَ لِسُلَيْمَانَ ( عليه السلام ) هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَ قَالَ لِمُحَمَّدٍ ( صلى الله عليه وآله ) وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا .

Heazwj Said to Suleymanas [38:39] This is Our Gift, therefore give out freely or withhold, without measure; and Said for Muhammadsaww [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back’.[1188]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَجِبُ الدَّعْوَةُ إِلَّا فِي أَرْبَعٍ الْعُرْسِ وَ الْخُرْسِ وَ الْإِيَابِ وَ الْإِعْذَارِ .

Ahmad Bin Muhammad, from Al Haysam Bin Abu Masrouq, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Answering the invitation is not Obligatory except regarding four – the wedding, and the birth, and the return (from a journey), and the circumcision’.[1189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلِيمَةُ فِي أَرْبَعٍ الْعُرْسِ وَ الْخُرْسِ وَ هُوَ الْمَوْلُودُ يُعَقُّ عَنْهُ وَ يُطْعَمُ وَ الْإِعْذَارِ وَ هُوَ خِتَانُ الْغُلَامِ وَ الْإِيَابِ وَ هُوَ الرَّجُلُ يَدْعُو إِخْوَانَهُ إِذَا آبَ مِنْ غَيْبَتِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The banquet is in four – the wedding, and Al-Khars and it is the birth, emancipate from it and feed; and Al-Azaar, and it is a circumcision of the boy; and Al-Ayaab, and it is the man who is inviting his brethren when he returns from his absence’.

وَ فِي رِوَايَةٍ أُخْرَى أَوْ تَوْكِيرٍ وَ هُوَ بِنَاءُ الدَّارِ أَوْ غَيْرُهُ .

And in another report, ‘Or Towkeyr, and it is a construction of the house or other such’.[1190]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ بِإِسْنَادٍ ذَكَرَهُ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ طَعَامِ وَلِيمَةٍ يُخَصُّ بِهَا الْأَغْنِيَاءُ وَ يُتْرَكُ الْفُقَرَاءُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad by a chain mentioning it,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said: ‘Rasool-Allahsaww forbade from feeding a banquet (where) the rich are favoured, and poor are neglected.[1191]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَجِدُ لِطَعَامِ الْعُرْسِ رَائِحَةً لَيْسَتْ بِرَائِحَةِ غَيْرِهِ فَقَالَ لَهُ مَا مِنْ عُرْسٍ يَكُونُ يُنْحَرُ فِيهِ جَزُورٌ أَوْ تُذْبَحُ بَقَرَةٌ أَوْ شَاةٌ إِلَّا بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَلَكاً مَعَهُ قِيرَاطٌ مِنْ مِسْكِ الْجَنَّةِ حَتَّى يُدِيفَهُ فِي طَعَامِهِمْ فَتِلْكَ الرَّائِحَةُ الَّتِي تُشَمُّ لِذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muawiya Bin Ammar who said,

‘A man said to Abu Abdullahasws, ‘We tend to find such aroma in the wedding feast which is not to be found elsewhere’. So heasws said to him: ‘There is none from a wedding which takes place, in which either a camel is sacrificed, or a cow is slaughtered, or a sheep, except that Allahazwj Blessed and High Sends a carat of musk of the Paradise until it blends in their food. Thus, that is the aroma which you smell, due to that’.[1192]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ جَعْفَرٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَتَّخِذُ الطَّعَامَ وَ نَسْتَجِيدُهُ وَ نَتَنَوَّقُ فِيهِ وَ لَا نَجِدُ لَهُ رَائِحَةَ طَعَامِ الْعُرْسِ فَقَالَ ذَلِكَ لِأَنَّ طَعَامَ الْعُرْسِ فِيهِ تَهُبُّ رَائِحَةٌ مِنَ الْجَنَّةِ لِأَنَّهُ طَعَامٌ اتُّخِذَ لِلْحَلَالِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from one of the Iraqis, from Ibrahim Bin Uqba, from Ja’far Al Qalanasy,

(It has been narrated) from Abu Abdullahasws, ‘I said to himasws, ‘We take the food, and we make it good, and are choosy in it, but we do not find for it the aroma of the food of the weddings’. So heasws said: ‘That is because the food of the wedding, in it is a gift of an aroma from the Paradise, because it is a meal taken for the Permissible’.[1193]

باب أَنَّ الرَّجُلَ إِذَا دَخَلَ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ إِخْوَانِهِ

Chapter 35 – The man, when he enters a city, so he is a guest upon the ones in it from his brethren

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ بِإِسْنَادِهِ عَمَّنْ ذَكَرَهُ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ إِخْوَانِهِ وَ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ .

Ali Bin Ibrahim, from his father, from Ibrahim Bin Is’haq Al Ahmar, by his chain, from the one who mentioned it, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘When a man enters a city, so he is a guest upon the ones in it from his brethren, and the people of his Religion until he departs from them’.[1194]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكَرْخِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ .

Abu Abdullah Al Ashary, from Al Sayyari, from Muhammad Bin Abdullah Al Karkhy, from a man,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww said: ‘When a man enters a city, so he is a guest upon the ones who are in it, from the people of his Religion, until he departs from them’.[1195]

باب أَنَّ الضِّيَافَةَ ثَلَاثَةُ أَيَّامٍ

Chapter 36 – The hospitality (for a guest) is for three days

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الضَّيْفُ يُلْطَفُ لَيْلَتَيْنِ فَإِذَا كَانَتْ لَيْلَةُ الثَّالِثَةِ فَهُوَ مِنْ أَهْلِ الْبَيْتِ يَأْكُلُ مَا أَدْرَكَ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Al Husayn Al Farsy, from Suleyman Bin Hafs Al Basry,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The guest would be kind with for two nights. So when it is the third night, so he is from the people of the household. He eats what he comes to’.[1196]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الضِّيَافَةُ أَوَّلَ يَوْمٍ وَ الثَّانِيَ وَ الثَّالِثَ وَ مَا بَعْدَ ذَلِكَ فَإِنَّهَا صَدَقَةٌ تُصُدِّقَ بِهَا عَلَيْهِ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Wasil, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The hospitality is on the first day, and the second, and the third, and whatever is after that, so it is a charity, you have given charity with it upon him’.

قَالَ ثُمَّ قَالَ ( صلى الله عليه وآله ) لَا يَنْزِلُ أَحَدُكُمْ عَلَى أَخِيهِ حَتَّى يُوثِمَهُ مَعَهُ قِيلَ يَا رَسُولَ اللَّهِ كَيْفَ يُوثِمُهُ قَالَ حَتَّى لَا يَكُونَ عِنْدَهُ مَا يُنْفِقُ عَلَيْهِ .

He (the narrator) said: ‘Then heasws said: ‘Not one of you should lodge upon his brother until he is difficult with him’. It was said, ‘O Rasool-Allahsaww! How is he difficult upon him?’ Hesaww said: ‘Until there does not happen to be anything in his presence what he can spend upon him’.[1197]

باب كَرَاهِيَةِ اسْتِخْدَامِ الضَّيْفِ

Chapter 37 – Abhorrence of the guest serving

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى النُّمَيْرِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ رَأَيْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) ضَيْفاً فَقَامَ يَوْماً فِي بَعْضِ الْحَوَائِجِ فَنَهَاهُ عَنْ ذَلِكَ وَ قَامَ بِنَفْسِهِ إِلَى تِلْكَ الْحَاجَةِ وَ قَالَ ( عليه السلام ) نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَنْ يُسْتَخْدَمَ الضَّيْفُ .

Muhammad Bin Yahya, from Ahmad Bin Musa, from Zubyan Bin Hakeym, from Musa Al Nameyri, from Ibn Abu Yafour who said,

‘I saw a guest in the presence of Abu Abdullahasws. So he (the guest) stood up one day regarding one of the needs. So heasws forbade him from that, and stood up himselfasws to that particular need, and heasws said: ‘Rasool-Allahsaww forbade from the guest serving’.[1198]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَغْدَادِيِّ عَمَّنْ أَخْبَرَهُ قَالَ نَزَلَ بِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) ضَيْفٌ وَ كَانَ جَالِساً عِنْدَهُ يُحَدِّثُهُ فِي بَعْضِ اللَّيْلِ فَتَغَيَّرَ السِّرَاجُ فَمَدَّ الرَّجُلُ يَدَهُ لِيُصْلِحَهُ فَزَبَرَهُ أَبُو الْحَسَنِ ( عليه السلام ) ثُمَّ بَادَرَهُ بِنَفْسِهِ فَأَصْلَحَهُ ثُمَّ قَالَ لَهُ إِنَّا قَوْمٌ لَا نَسْتَخْدِمُ أَضْيَافَنَا .

Al Husayn Bin Muhammad, from Al Sayyari, from Ubeyd Bin Abu Abdullah Al Baghdady, from the one who informed him, said,

‘A guest had lodge with Abu Al-Hassan Al-Rezaasws, and was seated in hisasws presence discussing with himasws in one of the nights. So the lantern dimmed, and the man extended his hand to correct it. So Abu Al-Hassanasws stopped him, then attended to it himselfasws, so heasws corrected it. Then heasws said to him: ‘Weasws are a people who do not make ourasws gests to serve’.[1199]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ مَيْسَرَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ مِنَ التَّضْعِيفِ تَرْكَ الْمُكَافَأَةِ وَ مِنَ الْجَفَاءِ اسْتِخْدَامَ الضَّيْفِ فَإِذَا نَزَلَ بِكُمُ الضَّيْفُ فَأَعِينُوهُ وَ إِذَا ارْتَحَلَ فَلَا تُعِينُوهُ فَإِنَّهُ مِنَ النَّذَالَةِ وَ زَوِّدُوهُ وَ طَيِّبُوا زَادَهُ فَإِنَّهُ مِنَ السَّخَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Musa, from Zubyan Bin Hakeym, from Musa Bin Akeyl Al Nameyri, from Maysara who said,

‘Abu Ja’farasws said: ‘It is from the weaknesses, neglect of the rewards, and from the disloyalty, making the guest to serve. So when the guest lodges with you, so aid him, and when he departs, so do not aid him in it (his departure), for it is from the lowness, and provide for him, and make good his provision, for it is from the generosity’.[1200]

باب أَنَّ الضَّيْفَ يَأْتِي رِزْقُهُ مَعَهُ

Chapter 38 – The guest brings his sustenance with him

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الضَّيْفَ إِذَا جَاءَ فَنَزَلَ بِالْقَوْمِ جَاءَ بِرِزْقِهِ مَعَهُ مِنَ السَّمَاءِ فَإِذَا أَكَلَ غَفَرَ اللَّهُ لَهُمْ بِنُزُولِهِ عَلَيْهِمْ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Al Husayn Al farsy, from Suleyman Bin Hafs Al Basry,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The guest, when he comes over and lodges with a people, comes with his sustenance along with him, from the sky. So when he eats, Allahazwj Forgives for them (their sins) due to him having lodged with them’.[1201]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ إِنَّمَا تَنْزِلُ الْمَعُونَةُ عَلَى الْقَوْمِ عَلَى قَدْرِ مَئُونَتِهِمْ وَ إِنَّ الضَّيْفَ لَيَنْزِلُ بِالْقَوْمِ فَيَنْزِلُ رِزْقُهُ مَعَهُ فِي حَجْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘But rather the Assistance upon a people is upon a measurement of their needs, and that the guest lodges with a people so his sustenance descends with him in his lap’.[1202]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ ضَيْفٍ حَلَّ بِقَوْمٍ إِلَّا وَ رِزْقُهُ فِي حَجْرِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is none from a guest who camps with a people except that his sustenance is in his lap’.[1203]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرَ أَصْحَابُنَا قَوْماً فَقُلْتُ وَ اللَّهِ مَا أَتَغَدَّى وَ لَا أَتَعَشَّى إِلَّا وَ مَعِي مِنْهُمُ اثْنَانِ أَوْ ثَلَاثَةٌ أَوْ أَقَلُّ أَوْ أَكْثَرُ فَقَالَ ( عليه السلام ) فَضْلُهُمْ عَلَيْكَ أَكْثَرُ مِنْ فَضْلِكَ عَلَيْهِمْ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ ذَا وَ أَنَا أُطْعِمُهُمْ طَعَامِي وَ أُنْفِقُ عَلَيْهِمْ مِنْ مَالِي وَ يَخْدُمُهُمْ خَادِمِي فَقَالَ إِذَا دَخَلُوا عَلَيْكَ دَخَلُوا مِنَ اللَّهِ عَزَّ وَ جَلَّ بِالرِّزْقِ الْكَثِيرِ وَ إِذَا خَرَجُوا خَرَجُوا بِالْمَغْفِرَةِ لَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Qays,

(It has been narrated) from Abu Abdullahasws, said, ‘Our companions mentioned a people, so I said, ‘By Allahazwj! I neither have lunch nor dinner except that with me are two from them, or three, or less or more’. So heasws said: ‘Their grace upon you is more than your grace upon them’. I said, ‘May I be sacrificed for youasws! How can that be, and I feed them my food, and I spend upon them from my wealth, and my servants serve them’. So heasws said: ‘When they come over to you, then enter with a lot of sustenance from Allahazwj Mighty and Majestic, and when they go out, they exit with the Forgiveness for you’.[1204]

باب حَقِّ الضَّيْفِ وَ إِكْرَامِهِ

Chapter 39 – Right of the guest and being benevolent to him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ وَ جَمِيلٍ وَ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِمَّا عَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) أَنْ قَالَ لَهَا يَا فَاطِمَةُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Aziz, from Is’haq Bin Abdul Aziz, and Jameel, and Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘From what Rasool-Allahsaww taught Fatimaasws is that hesaww said to herasws: ‘O Fatimaasws! The one who was a believer in Allahazwj and the Last Day, so let him be benevolent with his guest’.[1205]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِمَّا عَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Is’haq Bin Abdul Aziz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘From what Rasool-Allahsaww taught Aliasws - hesaww said: ‘The one who believed in Allahazwj and the Last Day, so let him be benevolent with his guest’.[1206]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ حَقِّ الضَّيْفِ أَنْ يُكْرَمَ وَ أَنْ يُعَدَّ لَهُ الْخِلَالُ .

Ali Bin Ibrahim, form his father, from Al Hassan Bin Al Husayn Al Farsy, from Suleyman Bin Hafs,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From a right of the guest is that he should be honoured, and that the toothpick be prepared for him’.[1207]

باب الْأَكْلِ مَعَ الضَّيْفِ

Chapter 40 – The eating with the guest

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ مَعَ الْقَوْمِ أَوَّلَ مَنْ يَضَعُ يَدَهُ مَعَ الْقَوْمِ وَ آخِرَ مَنْ يَرْفَعُهَا إِلَى أَنْ يَأْكُلَ الْقَوْمُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Rasool-Allahsaww used to eat with the people, was the first one to place hissaww hand with the people and the last one to raise it, until the people had eaten’.[1208]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ مَعَ قَوْمٍ طَعَاماً كَانَ أَوَّلَ مَنْ يَضَعُ يَدَهُ وَ آخِرَ مَنْ يَرْفَعُهَا لِيَأْكُلَ الْقَوْمُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Rasool-Allahsaww ate food with a people, was the first one to place hissaww hand, and the last one to raise it, to let the people (finish) eating’.[1209]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الزَّائِرَ إِذَا زَارَ الْمَزُورَ فَأَكَلَ مَعَهُ أَلْقَى عَنْهُ الْحِشْمَةَ وَ إِذَا يَأْكُلُ مَعَهُ يَنْقَبِضُ قَلِيلًا .

From him, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying that the visitor when he visits the visited, so he eats with him, he should cast off the modesty from him, and when he eats with him, he should take a little’.[1210]

عَنْهُ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَتَاهُ الضَّيْفُ أَكَلَ مَعَهُ وَ لَمْ يَرْفَعْ يَدَهُ مِنَ الْخِوَانِ حَتَّى يَرْفَعَ الضَّيْفُ يَدَهُ .

From him, from Suleyman Bin Hafs,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws, that Rasool-Allahsaww, whenever the guest came over to himsaww, would eat with him, and would not raise hissaww hand from the table-spread until the guest raised his hand’.[1211]

باب أَنَّ ابْنَ آدَمَ أَجْوَفُ لَا بُدَّ لَهُ مِنَ الطَّعَامِ

Chapter 41 – The son of Adamas is hollow, there is no escape for him from the food

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلَهُ الْأَبْرَشُ الْكَلْبِيُّ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ قَالَ تُبَدَّلُ خُبْزَةً نَقِيَّةً يَأْكُلُ النَّاسُ مِنْهَا حَتَّى يَفْرُغَ مِنَ الْحِسَابِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleyman Bin Ja’far, from Hisham Bin Salim, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘Al-Abrash al-Kalby asked himasws about the Words of Allahazwj Mighty and Majestic [14:48] The Day when the earth shall be Changed into a different earth. Heasws said: ‘It would be turned into pure bread. The people would eat from it until they are free from the Reckoning’.

قَالَ الْأَبْرَشُ فَقُلْتُ إِنَّ النَّاسَ يَوْمَئِذٍ لَفِي شُغُلٍ عَنِ الْأَكْلِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هُمْ فِي النَّارِ لَا يَشْتَغِلُونَ عَنْ أَكْلِ الضَّرِيعِ وَ شُرْبِ الْحَمِيمِ وَ هُمْ فِي الْعَذَابِ فَكَيْفَ يَشْتَغِلُونَ عَنْهُ فِي الْحِسَابِ .

Al-Abrash said, ‘I said, ‘The people on that Day would be too pre-occupied from the eating’. So Abu Ja’farasws said: ‘They would be in the Fire, not being too pre-occupied from eating the thorny bushes and drinking the scalding water, and they would be in the Punishment, so how would they be too pre-occupied from it during the Reckoning?’.[1212]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Created the son of Adamas as hollow’.[1213]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا بُنِيَ الْجَسَدُ عَلَى الْخُبْزِ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymi, from Ja’far Bin Muhammad Biin Hakeym, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the body is built upon the bread’.[1214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ قَالَ تُبَدَّلُ خُبْزَةً نَقِيَّةً يَأْكُلُ مِنْهَا النَّاسُ حَتَّى يَفْرُغُوا مِنَ الْحِسَابِ

A number of our companions, from Ahmad Bin Abu Abdullah, from al Wasim Bin Urwat, from Abdullah Bin Bukeyr, from Zurara who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [14:48] The Day when the earth shall be Changed into a different earth. Heasws said: ‘It would be changed into pure bread. The people would be eating from it until they are free from the Reckoning’.

فَقَالَ لَهُ قَائِلٌ إِنَّهُمْ لَفِي شُغُلٍ يَوْمَئِذٍ عَنِ الْأَكْلِ وَ الشُّرْبِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ وَ لَا بُدَّ لَهُ مِنَ الطَّعَامِ وَ الشَّرَابِ أَ هُمْ أَشَدُّ شُغُلًا يَوْمَئِذٍ أَمْ مَنْ فِي النَّارِ فَقَدِ اسْتَغَاثُوا وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ .

So a speaker said to himasws, ‘They would be in an occupation on that Day (too pre-occupied) from the eating and the drinking’. So heasws said: ‘Allahazwj Mighty and Majestic Created the son of Adamas as hollow, and there is no escape for him from the food and the drink. Would they be in a more intense occupation on that Day or the ones in the Fire? So they would be crying for it, and Allahazwj Mighty and Majestic is Saying [18:29] and if they cry for water, they shall be given water like molten brass which will scald their faces; evil is the drink’.[1215]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حِكَايَةً عَنْ مُوسَى ( عليه السلام ) رَبِّ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ فَقَالَ سَأَلَ الطَّعَامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic, a narrative about Musaas [28:24] My Lord! Surely I stand in need of whatever good You may Send down upon me. So heasws said: ‘Heas asked for the food’.[1216]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ بَارِكْ لَنَا فِي الْخُبْزِ وَ لَا تُفَرِّقْ بَيْنَنَا وَ بَيْنَهُ فَلَوْ لَا الْخُبْزُ مَا صُمْنَا وَ لَا صَلَّيْنَا وَ لَا أَدَّيْنَا فَرَائِضَ رَبِّنَا عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Al Bakhtary, raising it, said:

‘Rasool-Allahsaww said: ‘O Allahazwj! Bless us in the bread, and do not Cause separation between us and it, for had there not been for the bread, neither would we have (been able to) Fast, nor Pray, nor fulfill the Obligations of our Lordazwj Mighty and Majestic’.[1217]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا بُنِيَ الْجَسَدُ عَلَى الْخُبْزِ .

Muhammad Bin yahya, from Muhammad Bin Ismail, from Al Fazl BiN Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the body is built upon the bread’.[1218]

باب الْغَدَاءِ وَ الْعَشَاءِ

Chapter 42 – The lunch and the dinner

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنِ الْمُثَنَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يَعْقُوبَ ( عليه السلام ) كَانَ لَهُ مُنَادٍ يُنَادِي كُلَّ غَدَاةٍ مِنْ مَنْزِلِهِ عَلَى فَرْسَخٍ أَلَا مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ إِلَى مَنْزِلِ يَعْقُوبَ وَ إِذَا أَمْسَى يُنَادِي أَلَا مَنْ أَرَادَ الْعَشَاءَ فَلْيَأْتِ إِلَى مَنْزِلِ يَعْقُوبَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Asbat, from Yaqoub Bin salim, from Al Musny,

(It has been narrated) from Abu Abdullahasws having said: ‘Yaqoubasws had a caller for himas who used to call out every lunchtime from hisas house up to a Farsakh, ‘Indeed! The one who wants the lunch, so let him come to the house of Yaqoubas!’ And when it was evening he would call out, ‘Indeed! The one who wants the dinner, so let him come to the house of Yaqoubas!’[1219]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ ابْنِ أَخِي شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ التُّخَمِ فَقَالَ لِي تَغَدَّ وَ تَعَشَّ وَ لَا تَأْكُلْ بَيْنَهُمَا شَيْئاً فَإِنَّ فِيهِ فَسَادَ الْبَدَنِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar, Bin Suweyd, from Ali Bin Al Salt, from a cousin of Shahaab Bin Abd Rabbih who said,

‘I complained to Abu Abdullahasws what I faced from the pains and the indigestion. So heasws said to me: ‘Have lunch and the dinner and do not eat anything between the two, for therein is the spoiling of the body. Have you not heard Allahazwj Mighty and Majestic Saying [19:62] and they shall have their sustenance therein morning and evening?’[1220]

باب فَضْلِ الْعَشَاءِ وَ كَرَاهِيَةِ تَرْكِهِ

Chapter 43 – Merits of the dinner and the abhorrence of neglecting it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَشَاءُ الْأَنْبِيَاءِ ( عليهم السلام ) بَعْدَ الْعَتَمَةِ فَلَا تَدَعُوهُ فَإِنَّ تَرْكَ الْعَشَاءِ خَرَابُ الْبَدَنِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from the grandfather of Al Hassan Bin Rashid, form Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The dinner of the Prophetsas was after the darkness, therefore do not leave it. So if you were to neglect the dinner, the body would be ruined’.[1221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَصْلُ خَرَابِ الْبَدَنِ تَرْكُ الْعَشَاءِ .

Ali Bin Ibrahim, from father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The origin of the ruination of the body is the neglect of the dinner’.[1222]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَرْكُ الْعَشَاءِ مَهْرَمَةٌ وَ يَنْبَغِي لِلرَّجُلِ إِذَا أَسَنَّ أَلَّا يَبِيتَ إِلَّا وَ جَوْفُهُ مُمْتَلِئٌ مِنَ الطَّعَامِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih,

(It has been narrated) from Abu Abdullahasws having said: ‘Neglecting of the dinner is Forbidden, and it is befitting for the aged man that he does not sleep except his hollowness is filled from the food’.[1223]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ إِذَا اكْتَهَلَ الرَّجُلُ فَلَا يَدَعُ أَنْ يَأْكُلَ بِاللَّيْلِ شَيْئاً فَإِنَّهُ أَهْدَى لِلنَّوْمِ وَ أَطْيَبُ لِلنَّكْهَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Saeed Bin Janah,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘When the man is middle-aged so he should not leave eating something at night, for it is a gift for the sleep, and more aromatic for the breath’.[1224]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) لَا يَدَعُ الْعَشَاءَ وَ لَوْ بِكَعْكَةٍ وَ كَانَ يَقُولُ ( عليه السلام ) إِنَّهُ قُوَّةٌ لِلْجِسْمِ وَ قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ صَالِحٌ لِلْجِمَاعِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Bin Ja’far Al Ja’fary who said,

‘Abu Al-Hassanasws did not leave the dinner, even though it be by a cake, and heasws was saying: ‘It is strengthening for the body’. And heasws said, and I do not know except that heasws said: ‘And it is correctness for the copulation’.[1225]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا خَيْرَ لِمَنْ دَخَلَ فِي السِّنِّ أَنْ يَبِيتَ خَفِيفاً بَلْ يَبِيتُ مُمْتَلِياً خَيْرٌ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al Waleed Bin sabeeh who said,

‘I heard Abu Abdullahasws saying: ‘It is not good for the one who enters in the old age that he sleeps light, but he should sleep filled up, it is better for him’.[1226]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الْعَشَاءُ بَعْدَ الْعِشَاءِ الْآخِرَةِ عَشَاءُ النَّبِيِّينَ ( عليهم السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ziyad Bin Ab Al Hallal who said,

‘I had dinner with Abu Abdullahasws so heasws said: ‘The dinner after the last Isha (Prayer) is the dinner of the Prophetsas’.[1227]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَبَلِيِّ عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَرَكَ الْعَشَاءَ لَيْلَةَ السَّبْتِ وَ لَيْلَةَ الْأَحَدِ مُتَوَالِيَتَيْنِ ذَهَبَتْ عَنْهُ قُوَّتُهُ فَلَمْ تَرْجِعْ إِلَيْهِ أَرْبَعِينَ يَوْماً .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullahasws, from Abu Suleyman, from Ahmad Bin Al Hassan Al Jabaly, from his father, from Jameel Bin Darraj who said,

‘I heard Abu Abdullahasws saying: ‘The one who neglects the dinner on the night of Saturday and the night of Sunday consecutively, his strength would go away from him, so it would not return to him for forty days’.[1228]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشَّيْخُ لَا يَدَعُ الْعَشَاءَ وَ لَوْ بِلُقْمَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘The old man should not neglect the dinner, even though it may be a morsel’.[1229]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَا تَقُولُ أَطِبَّاؤُكُمْ فِي عَشَاءِ اللَّيْلِ قُلْتُ إِنَّهُمْ يَنْهَوْنَّا عَنْهُ قَالَ لَكِنِّي آمُرُكُمْ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having said: ‘What are your followers saying regarding dinner at night?’ I said, ‘They are forbidding from it’. Heasws said: ‘But Iasws am ordering you all with it’.[1230]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ رَجُلٍ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَعَامُ اللَّيْلِ أَنْفَعُ مِنْ طَعَامِ النَّهَارِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hajjal, from sa’alba, from a man who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘A meal of the night is more beneficial than a meal of the day’.[1231]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ الْأَهْوَازِيِّينَ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ إِنَّ فِي الْجَسَدِ عِرْقاً يُقَالُ لَهُ الْعَشَاءُ فَإِنْ تَرَكَ الرَّجُلُ الْعَشَاءَ لَمْ يَزَلْ يَدْعُو عَلَيْهِ ذَلِكَ الْعِرْقُ إِلَى أَنْ يُصْبِحَ يَقُولُ أَجَاعَكَ اللَّهُ كَمَا أَجَعْتَنِي وَ أَظْمَأَكَ اللَّهُ كَمَا أَظْمَأْتَنِي فَلَا يَدَعَنَّ أَحَدُكُمُ الْعَشَاءَ وَ لَوْ بِلُقْمَةٍ مِنْ خُبْزٍ أَوْ شَرْبَةٍ مِنْ مَاءٍ .

A number of our companions, from Sahl Bin ZIyad, from one of the people of Ahvaaz,

(It has been narrated) from Al-Rezaasws having said: ‘There are veins in the body called A’ Asha. So if the man neglects the dinner, that vein does not cease supplicating against him till the morning, saying, ‘May Allahazwj Keep you hungry as you kept me hungry, and may Allahazwj Keep you thirsty as you kept me thirsty’. Therefore, not one of you should neglect the dinner even though it may be a morsel of bread, or a drink of water’.[1232]

باب الْوُضُوءِ قَبْلَ الطَّعَامِ وَ بَعْدَهُ

Chapter 44 – The ablution before the meal and after it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ غَسَلَ يَدَهُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ عَاشَ فِي سَعَةٍ وَ عُوفِيَ مِنْ بَلْوَى فِي جَسَدِهِ .

A number of our companions, from Sahl Bin ZIyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

Abu Abdullahasws has said: ‘The one who washes his hands before the meal and after it would live in ease, and would be excused from the affliction in his body’.[1233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ يَا أَبَا حَمْزَةَ الْوُضُوءُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ يُذْهِبَانِ الْفَقْرَ قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَذْهَبَانِ بِالْفَقْرِ فَقَالَ نَعَمْ يَذْهَبَانِ بِهِ.

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullahasws having said: ‘O Abu Hamza! The ablution before the meal and after it both remove the poverty’. I said, ‘May my father and my mother be sacrificed for youasws! They both remove the poverty?’ So heasws said: ‘Yes, they both remove it’.[1234]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) غَسْلُ الْيَدَيْنِ قَبْلَ الطَّعَامِ وَ بَعْدَهُ زِيَادَةٌ فِي الْعُمُرِ وَ إِمَاطَةٌ لِلْغَمَرِ عَنِ الثِّيَابِ وَ يَجْلُو الْبَصَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Washing the two hands before the meal and after it increases in the age, and the removing for the stains from the clothing, and it stimulates the vision’.[1235]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَرَّهُ أَنْ يَكْثُرَ خَيْرُ بَيْتِهِ فَلْيَتَوَضَّأْ عِنْدَ حُضُورِ طَعَامِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘One who is gladdened that goodness should frequent his house, so let him perform ablution during the presentation of his meal’.[1236]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَوْفٍ الْبَجَلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْوُضُوءُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ يَزِيدَانِ فِي الرِّزْقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Awf Al Bajaly who said,

‘I heard Abu Abdullahasws saying: ‘The ablution before the meal and after it both increase in the livelihood’.

وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ أَوَّلُهُ يَنْفِي الْفَقْرَ وَ آخِرُهُ يَنْفِي الْهَمَّ .

And it is reported that, ‘Rasool-Allahsaww said: ‘Its first (ablution before the meal) negates the poverty, and its end (ablution after the meal) negates the worries’.[1237]

باب صِفَةِ الْوُضُوءِ قَبْلَ الطَّعَامِ

Chapter 45 – Description of the ablution before the meal

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْوُضُوءُ قَبْلَ الطَّعَامِ يَبْدَأُ صَاحِبُ الْبَيْتِ لِئَلَّا يَحْتَشِمَ أَحَدٌ فَإِذَا فَرَغَ مِنَ الطَّعَامِ بَدَأَ بِمَنْ عَنْ يَمِينِ صَاحِبِ الْبَيْتِ حُرّاً كَانَ أَوْ عَبْداً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan,

(It has been narrated) from Abu Abdullahasws having said: ‘The ablution before the meal, the owner of the house begins, perhaps someone is embarrassed. So when (everyone) is free from the meal, he begins with the one on his right of the owner of the house, be he a freeman or a slave’.

قَالَ وَ فِي حَدِيثٍ آخَرَ يَغْسِلُ أَوَّلًا رَبُّ الْبَيْتِ يَدَهُ ثُمَّ يَبْدَأُ بِمَنْ عَلَى يَمِينِهِ وَ إِذَا رُفِعَ الطَّعَامُ بَدَأَ بِمَنْ عَلَى يَسَارِ صَاحِبِ الْمَنْزِلِ وَ يَكُونُ آخِرُ مَنْ يَغْسِلُ يَدَهُ صَاحِبَ الْمَنْزِلِ لِأَنَّهُ أَوْلَى بِالصَّبْرِ عَلَى الْغَمَرِ .

He (the narrator) said, ‘And in another Hadeeth: ‘First the lord of the house would wash his hands, then he would begin with the upon his right. And when the meal is raised, he would begin with the one upon his left of the owner of the house, and it would happen that the last one to wash his hands would be the owner of the house, because he was the first with the patience upon the stains’.[1238]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اغْسِلُوا أَيْدِيَكُمْ فِي إِنَاءٍ وَاحِدٍ تَحْسُنْ أَخْلَاقُكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Khalaf Bin Hammad, from Amro Bin Sabit,

(It has been narrated) from Abu Abdullahasws having said: ‘Washing your hands in one vessel would improve your manners’.[1239]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ الْمُبَارَكِ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ لَمَّا تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) وَ جِي‏ءَ بِالطَّسْتِ بُدِئَ بِهِ ( عليه السلام ) وَ كَانَ فِي صَدْرِ الْمَجْلِسِ فَقَالَ ( عليه السلام ) ابْدَأْ بِمَنْ عَلَى يَمِينِكَ فَلَمَّا تَوَضَّأَ وَاحِدٌ أَرَادَ الْغُلَامُ أَنْ يَرْفَعَ الطَّسْتَ فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) دَعْهَا وَ اغْسِلُوا أَيْدِيَكُمْ فِيهَا .

Ali Bin Ibrahim, from Ahmad Bin Muhammad, from Al Fazl Bin Al Mubarak, from Al Fazl Bin Yunus who said,

‘When Abu Al-Hassanasws had lunch with me, and I came with the washing tray to begin with himasws, and heasws was in the centre of the gathering, so heasws said: ‘Begin with the one upon your right’. So when one had performed ablution, the slave intended that he raise the tray, so Abu Al-Hassanasws said to him: ‘Leave it, and wash your hands in it’.[1240]

باب التَّمَنْدُلِ وَ مَسْحِ الْوَجْهِ بَعْدَ الْوُضُوءِ

Chapter 46 – The towel and wiping of the face after the ablution

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي مَحْمُودٍ عَنْ أَبِيهِ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا غَسَلْتَ يَدَكَ لِلطَّعَامِ فَلَا تَمْسَحْ يَدَكَ بِالْمِنْدِيلِ فَإِنَّهُ لَا تَزَالُ الْبَرَكَةُ فِي الطَّعَامِ مَا دَامَتِ النَّدَاوَةُ فِي الْيَدِ .

Ali Bin Muhammad, from Muhammad Bin Ahmad, from Abu Mahmoud, from his father, from a man who said,

‘Abu Abdullahasws said: ‘When you have washed your hands for the meal, so do not wipe your hand with the towel, for the Blessings do not cease in the meal for as long as the moisture is in the hand’.[1241]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) إِذَا تَوَضَّأَ قَبْلَ الطَّعَامِ لَمْ يَمَسَّ الْمِنْدِيلَ وَ إِذَا تَوَضَّأَ بَعْدَ الطَّعَامِ مَسَّ الْمِنْدِيلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Marazam who said,

‘I saw Abu Al-Hassanasws when heasws performed ablution before the meal, heasws did not wipe the towel, and when heasws perform ablution after the meal, heasws wiped the towel’.[1242]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَمْسَحَ الرَّجُلُ يَدَهُ بِالْمِنْدِيلِ وَ فِيهَا شَيْ‏ءٌ مِنَ الطَّعَامِ تَعْظِيماً لِلطَّعَامِ حَتَّى يَمُصَّهَا أَوْ يَكُونَ عَلَى جَنْبِهِ صَبِيٌّ يَمُصُّهَا .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Al Magra, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having disliked that the man wipes his hand with the towel and in it is something from the food, as a reverence for the meal, until he licks it, or that happens to be a child upon his side who licks it’.[1243]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ رِجَالِهِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَسْحُ الْوَجْهِ بَعْدَ الْوُضُوءِ يَذْهَبُ بِالْكَلَفِ وَ يَزِيدُ فِي الرِّزْقِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Abu Abdullah, from one of his men, from Ibrahim Bin Uqba,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Wipe the face after the ablution does away with the troubles and increases in the livelihood’.[1244]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنِ الْمُفَضَّلِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَوْتُ إِلَيْهِ الرَّمَدَ فَقَالَ لِي أَ وَ تُرِيدُ الطَّرِيفَ ثُمَّ قَالَ لِي إِذَا غَسَلْتَ يَدَكَ بَعْدَ الطَّعَامِ فَامْسَحْ حَاجِبَيْكَ وَ قُلْ ثَلَاثَ مَرَّاتٍ الْحَمْدُ لِلَّهِ الْمُحْسِنِ الْمُجْمِلِ الْمُنْعِمِ الْمُفْضِلِ قَالَ فَفَعَلْتُ ذَلِكَ فَمَا رَمِدَتْ عَيْنِي بَعْدَ ذَلِكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

Ali Bin Muhammad, raising it from Al Mufazzal who said,

‘I went over to Abu Abdullahasws, so I complained to himasws of the conjunctivitis. So heasws said to me: ‘Or would you like something odd?’ Then heasws said to me: ‘Whenever you wash your hands after the meal, so wipe your eyelids, and say three times, ‘The Praise is for Allahazwj the Bestower, the Aggregate, the Benefactor, the Gracious’. He (the narrator) said, ‘So I did that, so I did not have conjunctivitis in my eye after that, and the Praise is for Allahazwj, Lordazwj of the Worlds’.[1245]

باب التَّسْمِيَةِ وَ التَّحْمِيدِ وَ الدُّعَاءِ عَلَى الطَّعَامِ

Chapter 47 – The Naming (Bismillah), and the Praising (Al-Hamdulillah), and the supplication upon the meal

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وُضِعَتِ الْمَائِدَةُ حَفَّتْهَا أَرْبَعَةُ آلَافِ مَلَكٍ فَإِذَا قَالَ الْعَبْدُ بِسْمِ اللَّهِ قَالَتِ الْمَلَائِكَةُ بَارَكَ اللَّهُ عَلَيْكُمْ فِي طَعَامِكُمْ ثُمَّ يَقُولُونَ لِلشَّيْطَانِ اخْرُجْ يَا فَاسِقُ لَا سُلْطَانَ لَكَ عَلَيْهِمْ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the meal is placed, four thousand Angels surround it. So when the servant says, ‘In the Name of Allahazwj’, the Angels say: ‘May Allahazwj Bless you in your meal’. Then they are saying to the Satanla: ‘Get out, O mischievous one! There is no authority for youla over them’.

فَإِذَا فَرَغُوا فَقَالُوا الْحَمْدُ لِلَّهِ قَالَتِ الْمَلَائِكَةُ قَوْمٌ أَنْعَمَ اللَّهُ عَلَيْهِمْ فَأَدَّوْا شُكْرَ رَبِّهِمْ

So when they are free, so they say, ‘The Praise is for Allahazwj’, the Angels say: ‘A people who Allahazwj has Favoured so they paying their gratitude to their Lordazwj’.

وَ إِذَا لَمْ يُسَمُّوا قَالَتِ الْمَلَائِكَةُ لِلشَّيْطَانِ ادْنُ يَا فَاسِقُ فَكُلْ مَعَهُمْ فَإِذَا رُفِعَتِ الْمَائِدَةُ وَ لَمْ يَذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا قَالَتِ الْمَلَائِكَةُ قَوْمٌ أَنْعَمَ اللَّهُ عَلَيْهِمْ فَنَسُوا رَبَّهُمْ جَلَّ وَ عَزَّ .

And when they are not Naming (saying Bismillah), the Angels say to the Satanla: ‘Approach, O mischievous one, so become with them!’ So when they raise their hands and do not mention the Name of Allahazwj upon it, the Angels say: ‘A people whom Allahazwj Favoured upon them, so they forgot their Lordazwj Majestic and Mighty’.[1246]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِير عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُضِعَ الْخِوَانُ فَقُلْ بِسْمِ اللَّهِ وَ إِذَا أَكَلْتَ فَقُلْ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ وَ إِذَا رُفِعَ فَقُلِ الْحَمْدُ لِلَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umyer, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the meal is placed, so say, ‘In the Name of Allahazwj’, and when you eat, so say, ‘In the Name of Allahazwj at the beginning of it and at the end of it, and when it is raised, so say, ‘The Praise is for Allahazwj’.[1247]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبِي ( صلوات الله عليه ) أَتَاهُ أَخُوهُ عَبْدُ اللَّهِ بْنُ عَلِيٍّ يَسْتَأْذِنُ لِعَمْرِو بْنِ عُبَيْدٍ وَ وَاصِلٍ وَ بَشِيرٍ الرَّحَّالِ فَأَذِنَ لَهُمْ فَلَمَّا جَلَسُوا قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ

Ali Bin Muhammad, from Salih Bin Abu Hammad,f rom Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws, hisasws brother Abdullah son of Ali (Al-Husaynasws) came to himasws seeking permission for Amro Bin Ubeyd, and Wasil, and Bashir Al-Rahhal. So heasws permitted them. So when they were seated, heasws said: ‘There is none from the things except for it is a Limit ending to it’.

فَجِي‏ءَ بِالْخِوَانِ فَوُضِعَ فَقَالُوا فِيمَا بَيْنَهُمْ قَدْ وَ اللَّهِ اسْتَمْكَنَّا مِنْهُ فَقَالُوا يَا أَبَا جَعْفَرٍ هَذَا الْخِوَانُ مِنَ الشَّيْ‏ءِ فَقَالَ نَعَمْ قَالُوا فَمَا حَدُّهُ قَالَ حَدُّهُ إِذَا وُضِعَ قِيلَ بِسْمِ اللَّهِ وَ إِذَا رُفِعَ قِيلَ الْحَمْدُ لِلَّهِ وَ يَأْكُلُ كُلُّ إِنْسَانٍ مِمَّا بَيْنَ يَدَيْهِ وَ لَا يَتَنَاوَلُ مِنْ قُدَّامِ الْآخَرِ شَيْئاً.

So they came with the meal and placed it, so they said in between them, ‘By Allahazwj! Heasws has given us an opportunity from it’. So they said, ‘O Abu Ja’farasws! This meal, is it from the ‘things’?’ So heasws said: ‘Yes’. They said, ‘So what is its Limit?’ Heasws said: ‘When it is placed, it is said, ‘In the Name of Allahazwj’, and every human being should eat from what is in front of him and should something from the front of another (person)’.[1248]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُضِعَ الْغَدَاءُ وَ الْعَشَاءُ فَقُلْ بِسْمِ اللَّهِ فَإِنَّ الشَّيْطَانَ لَعَنَهُ اللَّهُ يَقُولُ لِأَصْحَابِهِ اخْرُجُوا فَلَيْسَ هَاهُنَا عَشَاءٌ وَ لَا مَبِيتٌ وَ إِذَا نَسِيَ أَنْ يُسَمِّيَ قَالَ لِأَصْحَابِهِ تَعَالَوْا فَإِنَّ لَكُمْ هَاهُنَا عَشَاءً وَ مَبِيتاً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘When the lunch and the dinner are place, so say, ‘In the Name of Allahazwj, for the Satanla, may Allahazwj Curse himla is saying to hisla companions, ‘Let’s get out for there is neither a dinner over here nor any overnight sleep’. And when he forgets to Name (Bismillah), hela says to hisla companions, ‘Come, for there is dinner for you all over here and an overnight sleep’.[1249]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ أَكَلَ طَعَاماً فَلْيَذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَإِنْ نَسِيَ فَذَكَرَ اللَّهَ مِنْ بَعْدُ تَقَيَّأَ الشَّيْطَانُ لَعَنَهُ اللَّهُ مَا كَانَ أَكَلَ وَ اسْتَقَلَّ الرَّجُلُ الطَّعَامَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who eats food, so let him mention the Name of Allahazwj Mighty and Majestic over it. So if he were to forget, so he should mentioned Allahazwj from afterwards, the Satanla, may Allahazwj Curse himla vomits what hela had eaten (in participation) with him, and the man would find the meal as little’.[1250]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ مَنْ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ لَمْ يُسْأَلْ عَنْ نَعِيمِ ذَلِكَ أَبَداً .

And by this chain, said,

‘Heasws said: ‘The one who mentions Allahazwj Mighty and Majestic upon the meal would not be Questioned about that Bounty, ever!’[1251]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ كُلَيْبٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ الْمُسْلِمَ إِذَا أَرَادَ أَنْ يَطْعَمَ طَعَاماً فَأَهْوَى بِيَدِهِ فَقَالَ بِسْمِ اللَّهِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قَبْلَ أَنْ تَصِلَ اللُّقْمَةُ إِلَى فِيهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from kuleyb Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘The Muslim man, when he intends to eat food, so he extends his hand, so he says, ‘In the Name of Allahazwj and the Praise is for Allahazwj Lordazwj of the Worlds’, Allahazwj Mighty and Majestic Forgives for him before the morsel arrives to his mouth’.[1252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ رَفَعَهُ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وُضِعَتِ الْمَائِدَةُ بَيْنَ يَدَيْهِ قَالَ سُبْحَانَكَ اللَّهُمَّ مَا أَحْسَنَ مَا تَبْتَلِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعْطِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعَافِينَا اللَّهُمَّ أَوْسِعْ عَلَيْنَا وَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ahmad Bin Al Hassan Al Maysami, raising it, said,

‘Rasool-Allahsaww, whenever the meal was placed in front of himsaww, said: ‘Glory be to Youazwj! O Allahazwj! How Goodly Youazwj are Testing us. How frequently Youazwj are Feeding us Glory be to Youazwj! How frequently Youazwj are Excusing us. O Allahazwj! Expand upon us and upon the poor Believing men and the believing women, and the Muslim men and the Muslim women’.[1253]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا حَضَرَتِ الْمَائِدَةُ وَ سَمَّى رَجُلٌ مِنْهُمْ أَجْزَأَ عَنْهُمْ أَجْمَعِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,

‘I heard Abu Abdullahasws saying: ‘When the meal is presented, and a man from them has Named (Bismillah), it suffices from them altogether’.[1254]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا طَعِمَ عِنْدَ أَهْلِ بَيْتٍ قَالَ لَهُمْ طَعِمَ عِنْدَكُمُ الصَّائِمُونَ وَ أَكَلَ عِنْدَكُمُ الْأَبْرَارُ وَ صَلَّتْ عَلَيْكُمُ الْمَلَائِكَةُ الْأَخْيَارُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Rasool-Allahsaww had a meal with a family, would say to them: ‘The Fasting ones savour the food in your presence, and the righteous eat the food in your presence, and the Chosen Angels send Blessings upon you’.[1255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَكَلْتَ الطَّعَامَ فَقُلْ بِسْمِ اللَّهِ فِي أَوَّلِهِ وَ آخِرِهِ فَإِنَّ الْعَبْدَ إِذَا سَمَّى قَبْلَ أَنْ يَأْكُلَ لَمْ يَأْكُلْ مَعَهُ الشَّيْطَانُ وَ إِذَا لَمْ يُسَمِّ أَكَلَ مَعَهُ الشَّيْطَانُ فَإِذَا سَمَّى بَعْدَ مَا يَأْكُلُ وَ أَكَلَ الشَّيْطَانُ مَعَهُ تَقَيَّأَ الشَّيْطَانُ مَا كَانَ أَكَلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘When you eat the food, so say, ‘In the Name of Allahazwj’ at the beginning of it and at its end, for if the servant Names (Bismillah) before he eats, the Satanla does not eat with him, but when he does not Name (Bismillah), the Satanla does eat with him. So when he Names (Bismillah) after having eaten, and the Satanla had eaten with him, the Satanla vomits what he had eaten’.[1256]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَمْرٍو الْمُتَطَبِّبِ عَنْ أَبِي يَحْيَى الصَّنْعَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا وُضِعَ الطَّعَامُ بَيْنَ يَدَيْهِ قَالَ اللَّهُمَّ هَذَا مِنْ مَنِّكَ وَ فَضْلِكَ وَ عَطَائِكَ فَبَارِكْ لَنَا فِيهِ وَ سَوِّغْنَاهُ وَ ارْزُقْنَا خَلَفاً إِذَا أَكَلْنَاهُ وَ رُبَّ مُحْتَاجٍ إِلَيْهِ رَزَقْتَ فَأَحْسَنْتَ اللَّهُمَّ وَ اجْعَلْنَا مِنَ الشَّاكِرِينَ

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Abdullah, from Amro Al Mutattab, from Abu Yahya Al Sana’any,

(It has been narrated) from Abu Abdullahasws: ‘Aliasws Bin Al-Husaynasws, whenever the meal was placed in front of himasws, said: ‘O Allahazwj! This is from Youazwj, and Yourazwj Grace, and Yourazwj Grant. Therefore, Bless for us in it, and Make it pleasant for us, and Sustain us afterwards when we have eaten it, those who are needy for it Youazwj have Sustained them, so Youazwj Favoured. O Allahazwj, and Make us to be from the grateful ones’.

فَإِذَا رُفِعَ الْخِوَانُ قَالَ الْحَمْدُ لِلَّهِ الَّذِي حَمَلَنَا فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقَنَا مِنَ الطَّيِّبَاتِ وَ فَضَّلَنَا عَلَى كَثِيرٍ مِنْ خَلْقِهِ تَفْضِيلًا .

So when the meal is raised, heasws said: ‘The Praise is for Allahazwj Who Carried us in the land and the sea, and Sustained us from the good things, and Graced us upon abundance from Hisazwj creatures, with abundant Grace’.[1257]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ فَإِذَا فَرَغْتَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي يُطْعِمُ وَ لَا يُطْعَمُ .

From him, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy who said,

‘Abu Abdullahasws said: ‘Mention the Name of Allahazwj Mighty and Majestic upon the meal. So when you are free, so say, ‘The Praise is for Allahazwj Who Feeds and is not fed’.[1258]

وَ عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ طَعَامٍ أَوْ شَرَابٍ فِي أَوَّلِهِ وَ حَمِدَ اللَّهَ فِي آخِرِهِ لَمْ يُسْأَلْ عَنْ نَعِيمِ ذَلِكَ الطَّعَامِ أَبَداً .

And from him, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who mentioned Allahazwj Mighty and Majestic during a meal, or drink, at the beginning of it, and Praises Allahazwj during its end, would not be Questioned about that Bounty of the meal, ever!’[1259]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رُفِعَتِ الْمَائِدَةُ قَالَ اللَّهُمَّ أَكْثَرْتَ وَ أَطَبْتَ وَ بَارَكْتَ فَأَشْبَعْتَ وَ أَرْوَيْتَ الْحَمْدُ لِلَّهِ الَّذِي يُطْعِمُ وَ لَا يُطْعَمُ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Al Hassan Al Maysami, from Ibrahim Bin Mihzam, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww, whenever the meal was raised, said: ‘O Allahazwj! Youazwj Made it plentiful, and pleasant, and Blessed, so Youazwj have satiated us, and quenched us. The Praise is for Allahazwj Who Feeds and is not fed’.[1260]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي أَشْبَعَنَا فِي جَائِعِينَ وَ أَرْوَانَا فِي ظَامِئِينَ وَ آوَانَا فِي ضَائِعِينَ وَ حَمَلَنَا فِي رَاجِلِينَ وَ آمَنَنَا فِي خَائِفِينَ وَ أَخْدَمَنَا فِي عَانِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws saying: ‘The Praise is for Allahazwj Who Satiated us among our hungry ones, and Quenched us among our thirsty ones, and Sheltered us among our homeless ones, and Carried us among our walking ones, and Secured us among our scared ones, and Made us to be served among our toiling ones’.[1261]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) طَعَاماً فَمَا أُحْصِي كَمْ مَرَّةً قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I ate a meal with Abu Abdullahasws, so I could not count how many times heasws said: ‘The Praise is for Allahazwj Who Made measws desire it’.[1262]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ضَمِنْتُ لِمَنْ يُسَمِّي عَلَى طَعَامِهِ أَنْ لَا يَشْتَكِيَ مِنْهُ فَقَالَ لَهُ ابْنُ الْكَوَّاءِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَكَلْتُ الْبَارِحَةَ طَعَاماً فَسَمَّيْتُ عَلَيْهِ وَ آذَانِي فَقَالَ لَعَلَّكَ أَكَلْتَ أَلْوَاناً فَسَمَّيْتَ عَلَى بَعْضِهَا وَ لَمْ تُسَمِّ عَلَى بَعْضٍ يَا لُكَعُ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Iasws guarantee for the one who Names (Bismillah) upon his meal that he would not complain from it’. So Ibn Al-Kawwa said to himasws, ‘O Amir Al-Momineenasws! I did eat a meal yesterday and I had Named (Bismillah) over it, and it harmed me’. So heasws said: ‘Perhaps you had a variety, so you Named upon some of it and did not Name upon some, O dimwit!’[1263]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ مِسْمَعٍ قَالَ شَكَوْتُ مَا أَلْقَى مِنْ أَذَى الطَّعَامِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكَلْتُهُ فَقَالَ لَمْ تُسَمِّ فَقُلْتُ إِنِّي لَأُسَمِّي وَ إِنَّهُ لَيَضُرُّنِي فَقَالَ لِي إِذَا قَطَعْتَ التَّسْمِيَةَ بِالْكَلَامِ ثُمَّ عُدْتَ إِلَى الطَّعَامِ تُسَمِّي قُلْتُ لَا قَالَ فَمِنْ هَاهُنَا يَضُرُّكَ أَمَا لَوْ أَنَّكَ إِذَا عُدْتَ إِلَى الطَّعَامِ سَمَّيْتَ مَا ضَرَّكَ .

Ahmad Bin Muhammad, form Abu Abdullah Al Barqy, from Abu Talib, from Misma’a who said,

‘I complained what harm I faced from the food, to Abu Abdullahasws, whenever I ate it. So heasws said: ‘Did you not Name (Bismillah)?’ So I said, ‘I do Name, and it (still) harms me’. So heasws said to me: ‘When you cut off the Naming (Bismillah) by talking, then you return to the meal, do you Name (Bismillah)?’ I said, ‘No’. Heasws said: ‘So from over here it harmed you. If you had Named (Bismillah) when you returned to the food, it would not have harmed you’.[1264]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أُسَمِّي عَلَى الطَّعَامِ قَالَ فَقَالَ إِذَا اخْتَلَفَتِ الْآنِيَةُ فَسَمِّ عَلَى كُلِّ إِنَاءٍ قُلْتُ فَإِنْ نَسِيتُ أَنْ أُسَمِّيَ قَالَ تَقُولُ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Dawood who said,

‘I said to Abu Abdullahasws, ‘How shall I Name (Bismillah) upon the meal?’ So heasws said: ‘When there are different vessels, so Name (Bismillah) upon each vessel’. I said, ‘So if I forget to Name (Bismillah)?’ Heasws said: ‘You should be saying, ‘In the Name of Allahazwj upon its first and its last’.[1265]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَحَضَرَ وَقْتُ الْعِشَاءِ فَذَهَبْتُ أَقُومُ فَقَالَ اجْلِسْ يَا أَبَا عَبْدِ اللَّهِ فَجَلَسْتُ حَتَّى وُضِعَ الْخِوَانُ فَسَمَّى حِينَ وُضِعَ فَلَمَّا فَرَغَ قَالَ الْحَمْدُ لِلَّهِ هَذَا مِنْكَ وَ مِنْ مُحَمَّدٍ ( صلى الله عليه وآله ) .

From him, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Al Husayn Bin Ahmad Al Minqary, from Yunus Bin Zabyan who said, ‘

I was with Abu Abdullahasws, so the time of the dinner presented itself, so I went to stand up, so heasws said: ‘Be seated, O Abu Abdullah!’ So I sat down until the meal was placed. So heasws Named (Bismillah) when it was placed. So when we were free, heasws said: ‘The Praise is for Allahazwj. This is from Youazwj and from Muhammadsaww’.[1266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنِ ابْنِ بُكَيْرٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَطْعَمَنَا ثُمَّ رَفَعْنَا أَيْدِيَنَا فَقُلْنَا الْحَمْدُ لِلَّهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اللَّهُمَّ هَذَا مِنْكَ وَ مِنْ مُحَمَّدٍ رَسُولِكَ اللَّهُمَّ لَكَ الْحَمْدُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Ibn Bukeyr who said,

‘We were in the presence of Abu Abdullahasws. So heasws fed us, then we raised our hands, so we said, ‘The Prais is for Allahazwj’. So Abu Abdullahasws said: ‘O Allahazwj! This is from Youazwj, and from Muhammadsaww Yourazwj Rasoolsaww. O Allahazwj! For Youazwj is the Praise. Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww’.[1267]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ وَ لَا تَلْغَطُوا فَإِنَّهُ نِعْمَةٌ مِنْ نِعَمِ اللَّهِ وَ رِزْقٌ مِنْ رِزْقِهِ يَجِبُ عَلَيْكُمْ فِيهِ شُكْرُهُ وَ ذِكْرُهُ وَ حَمْدُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Mention Allahazwj Mighty and Majestic upon the meal, and do not make a noise, for it is a Bounty from the Bounties of Allahazwj and a Sustenance from Hisazwj Sustenance. It is Obligatory upon you with regards to it, to thank Himazwj, and Mention Himazwj, and Praise Himazwj’.[1268]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ الْمَدَائِنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ قَالَ أَمَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِلَحْمٍ فَبُرِّدَ ثُمَّ أُتِيَ بِهِ مِنْ بَعْدُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِيهِ ثُمَّ قَالَ النِّعْمَةُ فِي الْعَافِيَةِ أَفْضَلُ مِنَ النِّعْمَةِ عَلَى الْقُدْرَةِ .

A number of our companion, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ismail Al Madainy, from Abdullah Bin Bukeyr, from a man who said,

‘Abu Abdullahasws ordered with the meat, but it got cold. Then they came with it from afterwards. So heasws said: ‘The Praise is for Allahazwj Whom Made me desire it’. Then heasws said: ‘The Bounty during the good health is better than the Bounty upon the measured (constraint)’.[1269]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ رَجُلٍ يَجْمَعُ عِيَالَهُ وَ يَضَعُ مَائِدَةً بَيْنَ يَدَيْهِ وَ يُسَمِّي وَ يُسَمُّونَ فِي أَوَّلِ الطَّعَامِ وَ يَحْمَدُونَ اللَّهَ عَزَّ وَ جَلَّ فِي آخِرِهِ فَتَرْتَفِعُ الْمَائِدَةُ حَتَّى يُغْفَرَ لَهُمْ .

Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Asamma, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is none from a man who gathers his family and the meal is placed in front of him, and he Names (Bismillah) and they are Naming (Bismillah) at the beginning of the meal, and they are praising (Al-Hamdulillah) at the end of it, so the meal is not raised until Heazwj Forgives them’.[1270]

باب نَوَادِرَ

Chapter 48 - Miscelanneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ وَ كُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الْبَرَكَةَ فِي رَأْسِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not eat from the top of Al-Sareyd (a porridge), and eat from its side, for the fennel-flower seeds are in its top’.[1271]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ مَطْرُوحَةً كَثِيرٍ لَحْمُهَا وَ خُبْزُهَا وَ بَيْضُهَا وَ جُبُنُّهَا وَ فِيهَا سِكِّينٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ وَ لَيْسَ لَهُ بَقَاءٌ فَإِنْ جَاءَ طَالِبُهَا غَرِمُوا لَهُ الثَّمَنَ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا يُدْرَى سُفْرَةُ مُسْلِمٍ أَوْ سُفْرَةُ مَجُوسِيٍّ فَقَالَ هُمْ فِي سَعَةٍ حَتَّى يَعْلَمُوا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was asked about a meal on a table found on the road, abundant with its meat, and its bread, and its eggs, and its cheese, and among it is a knife. So Amir Al-Momineenasws said: ‘Whatever is therein would be evaluated, then eaten, because it would (otherwise) spoil, and there is no remaining for it. So it a seeker of it comes over, the price would be paid to him’. It was said, ‘O Amir Al-Momineenasws! It is not known whether it is a meal of a Muslim or a meal of the Magians?’ So heasws said: ‘They are in a leeway until they come to know’.[1272]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ أَحَدُكُمْ فَلْيَأْكُلْ مِمَّا يَلِيهِ .

A number of our companions, from Sahl Bin ZIyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever one of you eats, so let him eat from what is next to him’.[1273]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْطَعُ الْقَصْعَةَ وَ يَقُولُ مَنْ لَطَعَ قَصْعَةً فَكَأَنَّمَا تَصَدَّقَ بِمِثْلِهَا .

Humeyd Bin Ziyad, from Al Khashab, from Ibn Baqqa, from Amro Bin Jumi’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to lick the plate (no left-over) and hesaww was saying: ‘The one who licks a plate (no left-over), so it is as if he has given in charity with the likes of it’.[1274]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَسْتَاكُ عَرْضاً وَ يَأْكُلُ هَرْتاً وَ قَالَ الْهَرْتُ أَنْ يَأْكُلَ بِأَصَابِعِهِ جَمِيعاً .

Ali Bin Muhammad, raising it, said,

‘Amir Al-Momineenasws used to brush hisasws teeth sideways and eat in a Herta manner’. And heasws said: ‘Al-Herta is that heasws ate with all of hisasws fingers together’.[1275]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَضَعُ يَدَهُ عَلَى الْأَرْضِ وَ يَأْكُلُ بِثَلَاثِ أَصَابِعَ وَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْكُلُ هَكَذَا لَيْسَ كَمَا يَفْعَلُ الْجَبَّارُونَ أَحَدُهُمْ يَأْكُلُ بِإِصْبَعَيْهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws, heasws used to sit the seating of the slave, and would place hisasws hand upon the ground, and heasws would eat with three fingers, and that Rasool-Allahsaww was eating like this, not like what the tyrants are doing, one of them eating with his two fingers’.[1276]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ أَحَدُكُمْ طَعَاماً فَمَصَّ أَصَابِعَهُ الَّتِي أَكَلَ بِهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ بَارَكَ اللَّهُ فِيكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever one of you eats food, so he should lick the fingers which he ate with’. Allahazwj Mighty and Majestic Said: “Allahazwj would Bless you in it”’.[1277] 

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ يَاسِرٍ الْخَادِمِ قَالَ أَكَلَ الْغِلْمَانُ يَوْماً فَاكِهَةً وَ لَمْ يَسْتَقْصُوا أَكْلَهَا وَ رَمَوْا بِهَا فَقَالَ لَهُمْ أَبُو الْحَسَنِ ( عليه السلام ) سُبْحَانَ اللَّهِ إِنْ كُنْتُمُ اسْتَغْنَيْتُمْ فَإِنَّ أُنَاساً لَمْ يَسْتَغْنُوا أَطْعِمُوهُ مَنْ يَحْتَاجُ إِلَيْهِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Nuh Bin Shuayb, from Yasseer Al Khaddam who said,

‘The boys ate a fruit one day and did not scrutinize it, and threw it away. So Abu Al-Hassanasws said to them: ‘Glory be to Allahazwj! If you are needless, so there are people who are not needless. Feed the ones who are needy to it’.[1278]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّلَاةِ تَحْضُرُ وَ قَدْ وُضِعَ الطَّعَامُ قَالَ إِنْ كَانَ فِي أَوَّلِ الْوَقْتِ يُبْدَأُ بِالطَّعَامِ وَ إِنْ كَانَ قَدْ مَضَى مِنَ الْوَقْتِ شَيْ‏ءٌ وَ تَخَافُ أَنْ تَفُوتَكَ فَتُعِيدَ الصَّلَاةَ فَابْدَأْ بِالصَّلَاةِ .

Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the Prayer which had presented itself and the meal is placed. Heasws said: ‘If it was at the beginning of the time, begin with the food; and if something from the time had passed, and you fear it would be lost, so you would have to repeat the Prayer, so begin with the Prayer’.[1279]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ يَاسِرٍ الْخَادِمِ وَ نَادِرٍ جَمِيعاً قَالَا قَالَ لَنَا أَبُو الْحَسَنِ ( عليه السلام ) إِنْ قُمْتُ عَلَى رُءُوسِكُمْ وَ أَنْتُمْ تَأْكُلُونَ فَلَا تَقُومُوا حَتَّى تَفْرُغُوا وَ لَرُبَّمَا دَعَا بَعْضَنَا فَيُقَالُ لَهُ هُمْ يَأْكُلُونَ فَيَقُولُ دَعْهُمْ حَتَّى يَفْرُغُوا .

From him, from Nuh Bin Shuayb, from Yasser Al Khadim, and Nadir, altogether said,

‘Abu Al-Hassanasws said to us: ‘If Iasws was standing over your heads, and you all are eating, so do not get up until you are free (from eating)’. And sometimes heasws would call one of us, so it would be said to himasws, ‘They are eating’, so heasws saying to them: ‘Leave them until they are free’.[1280]

وَ رُوِيَ عَنْ نَادِرٍ الْخَادِمِ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا أَكَلَ أَحَدُنَا لَا يَسْتَخْدِمُهُ حَتَّى يَفْرُغَ مِنْ طَعَامِهِ .

And it is reported from Nadir the servant who said,

‘Abu Al-Hassanasws, whenever one of us (servants) was eating, would not get him to attend to something until he was free from his meal’.[1281]

وَ رَوَى نَادِرٌ الْخَادِمُ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يَضَعُ جَوْزِينَجَةً عَلَى الْأُخْرَى وَ يُنَاوِلُنِي .

And it is reported by Nadir the servant who said,

‘Abu Al-Hassanasws placed one Jowzinja (a sweet) upon the other, and gave it to me’.[1282]

أَحْمَدُ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) رُبَّمَا أُتِيَ بِالْمَائِدَةِ فَأَرَادَ بَعْضُ الْقَوْمِ أَنْ يَغْسِلَ يَدَهُ فَيَقُولُ مَنْ كَانَتْ يَدُهُ نَظِيفَةً فَلَا بَأْسَ أَنْ يَأْكُلَ مِنْ غَيْرِ أَنْ يَغْسِلَ يَدَهُ .

Ahmad, from his father, from Suleyman Al Ja’fary who said,

‘Abu Al-Hassanasws said, when sometimes they come with the meal, so one of the people intended to wash his hands, so heasws was saying: ‘The one whose hands are clean, so there is no problem if he were to eat without washing his hands’.[1283]

أَحْمَدُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ بَزِيعِ بْنِ عُمَرَ بْنِ بَزِيعٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ هُوَ يَأْكُلُ خَلًّا وَ زَيْتاً فِي قَصْعَةٍ سَوْدَاءَ مَكْتُوبٍ فِي وَسَطِهَا بِصُفْرَةٍ قُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ لِي ادْنُ يَا بَزِيعُ فَدَنَوْتُ فَأَكَلْتُ مَعَهُ ثُمَّ حَسَا مِنَ الْمَاءِ ثَلَاثَ حَسِيَّاتٍ حِينَ لَمْ يَبْقَ مِنَ الْخُبْزِ شَيْ‏ءٌ ثُمَّ نَاوَلَنِيهَا فَحَسَوْتُ الْبَقِيَّةَ .

Ahmad Bin Yahya Bin Ibrahim, from Muhammad Bin yahya, from Ibn Abu Al Balaad, from his father, from Bazie Bin Umar Bin Bazie who said,

‘I went over to Abu Ja’farasws and heasws was eating vinegar (Khal) and oil in one black bowl, with a yellow inscription in the middle of it: ‘Say, He  Allah is One’ (Chapter 112 Verse 1). So heasws said to me: ‘Approach, O Bazie! So I approached and ate with him. Then heasws sipped three sips from the water when there did not remain anything from the bread. Then heasws gave it to me, so I sipped the remainder’.[1284]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَنْ أَكَلَ فِي مَنْزِلِهِ طَعَاماً فَسَقَطَ مِنْهُ شَيْ‏ءٌ فَلْيَتَنَاوَلْهُ وَ مَنْ أَكَلَ فِي الصَّحْرَاءِ أَوْ خَارِجاً فَلْيَتْرُكْهُ لِطَائِرٍ أَوْ سَبُعٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moamar Bin Khallad who said,

‘I heard Al-Rezaasws saying: ‘The one who eats food in his house, so something falls down from it, so let him take it; and the one who eats in the desert, or outside, so let him leave it for the birds or the wild animals’.[1285]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ أَوْلَمَ إِسْمَاعِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالْمَسَاكِينِ فَأَشْبِعْهُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما يُبْدِئُ الْباطِلُ وَ ما يُعِيدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,

‘Ismail had a banquet, so Abu Abdullahasws said to him: ‘It is upon you with (inviting) the poor, so satiate them, for Allahazwj Mighty and Majestic is Saying [34:49] and what the falsehood started, shall not return’.[1286]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ رَفَعَهُ عَنْهُمْ ( عليهم السلام ) قَالُوا كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا أَكَلَ لَقَّمَ مَنْ بَيْنَ عَيْنَيْهِ وَ إِذَا شَرِبَ سَقَى مَنْ عَلَى يَمِينِهِ .

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, from Muhammad Bin Al Fuzayl,

(It has been narrated) raising it from themasws having said: ‘The Prophetsaww, whenever hesaww ate gave to one in front of hissaww eyes, and when hesaww drank, quenched the one upon hissaww right’.[1287]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تُؤْوُوا مِنْدِيلَ الْغَمَرِ فِي الْبَيْتِ فَإِنَّهُ مَرْبِضٌ لِلشَّيَاطِينِ.

A number of our companions, from Ahmad Bin Abu Abdullah, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Do not leave the food-stained towel in the house, for it is a play-pen for the devils’.[1288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْرِفُوا أَهَالِيَكُمْ فِي كُلِّ جُمُعَةٍ بِشَيْ‏ءٍ مِنَ الْفَاكِهَةِ أَوِ اللَّحْمِ حَتَّى يَفْرَحُوا بِالْجُمُعَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Present your family members during every Friday with something from the fruits, or the meats, until they are joyful with the Friday’.[1289]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ بَنَى مَسْكَناً فَلْيَذْبَحْ كَبْشاً سَمِيناً وَ لْيُطْعِمْ لَحْمَهُ الْمَسَاكِينَ ثُمَّ يَقُولُ اللَّهُمَّ ادْحَرْ عَنِّي مَرَدَةَ الْجِنِّ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ بَارِكْ لَنَا فِي بُيُوتِنَا إِلَّا أُعْطِيَ مَا سَأَلَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said; ‘The one who builds a dwelling, so let him slaughter a fat ram, and let him feed its meat to the poor. Then he should be saying, ‘O Allahazwj! Stave off from me the castaways from the Jinn and the humans, and the devils, and Bless for us in our house’, except that he would be Given whatever he asks’.[1290]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ إِذَا أَكَلْتَ شَيْئاً فَاسْتَلْقِ عَلَى قَفَاكَ وَ ضَعْ رِجْلَكَ الْيُمْنَى عَلَى الْيُسْرَى .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘When you have eaten something, so lie down upon you back and place your right leg upon the left’.[1291]

باب أَكْلِ مَا يَسْقُطُ مِنَ الْخِوَانِ

Chapter 49 – Eat what falls from the food-spread

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كُلُوا مَا يَسْقُطُ مِنَ الْخِوَانِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ لِمَنْ أَرَادَ أَنْ يَسْتَشْفِيَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin yahya, form his grandfather Al Hassan Bin Rashid, form Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Eat what falls from the food-spread, for it is a healing from every illness by the Permission of Allahazwj Mighty and Majestic for the one who wants to be healed by it’.[1292]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ تَعَشَّيْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَتَمَةً فَلَمَّا فَرَغَ مِنْ عَشَائِهِ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ قَالَ هَذَا عَشَائِي وَ عَشَاءُ آبَائِي فَلَمَّا رُفِعَ الْخِوَانُ تَقَمَّمَ مَا سَقَطَ مِنْهُ ثُمَّ أَلْقَاهُ إِلَى فِيهِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Aban Bin Usman, from Dawood Bin Kaseer who said,

‘I had dinner in the presence of Abu Abdullahasws late into the evening. So when heasws was free from hisasws dinner, heasws Praised Allahazwj Mighty and Majestic and said: ‘This is myasws dinner, and a dinner of myasws forefathersasws’. So when the meal was raised, heasws proceeded to eat what had fallen from it, then cast it into hisasws mouth’.[1293]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ الْخَثْعَمِيِّ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعَ الْخَاصِرَةِ فَقَالَ عَلَيْكَ بِمَا يَسْقُطُ مِنْ الْخِوَانِ فَكُلْهُ قَالَ فَفَعَلْتُ ذَلِكَ فَذَهَبَ عَنِّي

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abdullah Bin Salih Al Khash’amy who said,

‘I complained to Abu Abdullahasws of the waist pain. So heasws said: ‘Upon you is with what falls from the food-spread, so eat it’. So I did that, so it went away from me’.

قَالَ إِبْرَاهِيمُ قَدْ كُنْتُ وَجَدْتُ ذَلِكَ فِي الْجَانِبِ الْأَيْمَنِ وَ الْأَيْسَرِ فَأَخَذْتُ ذَلِكَ فَانْتَفَعْتُ بِهِ .

Ibrahim (the narrator) said, ‘I had found that in the right side and the left, so I took with that (eating the fallen crumbs), so I benefited by it’.[1294]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِيهِ قَالَ أَكَلْنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رُفِعَ الْخِوَانُ لَقَطَ مَا وَقَعَ مِنْهُ فَأَكَلَهُ ثُمَّ قَالَ لَنَا إِنَّهُ يَنْفِي الْفَقْرَ وَ يُكْثِرُ الْوَلَدَ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Al Hassan Bin Muawiya Bin Wahab, from his father, who said,

‘We ate in the presence of Abu Abdullahasws. So when the meal was raised, heasws picked up what had fallen from it, so heasws ate it. Then heasws said to us: ‘It negates the poverty and causes abundance of the children’.[1295]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَجَدَ كِسْرَةً فَأَكَلَهَا كَانَتْ لَهُ حَسَنَةٌ وَ مَنْ وَجَدَهَا فِي قَذِرٍ فَغَسَلَهَا ثُمَّ رَفَعَهَا كَانَتْ لَهُ سَبْعُونَ حَسَنَةً .

Humeyd Bin Ziyad, from Al Khashaab, from Ibn Baqqa, from Amro Bin Jumi’a who said,

‘Rasool-Allahsaww said: ‘The one who finds one crumb, so he eats it, would have a Reward for him; and the one who finds it in dirt, so he washes it, then raises it, would have seventy Rewards for him’.[1296]

وَ بِهَذَا الْإِسْنَادِ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى عَائِشَةَ فَرَأَى كِسْرَةً كَادَ أَنْ يَطَأَهَا فَأَخَذَهَا فَأَكَلَهَا ثُمَّ قَالَ يَا حُمَيْرَاءُ أَكْرِمِي جِوَارَ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكِ فَإِنَّهَا لَمْ تَنْفِرْ مِنْ قَوْمٍ فَكَادَتْ تَعُودُ إِلَيْهِمْ .

And by this chain, from Amro Bin Jumi’a, from Abu Abdullahasws having said:

‘Rasool-Allahsaww went over to Ayesha, so hesaww saw a crumb which hesaww almost trod upon, so hesaww took it and ate it. Then hesaww said: ‘O Humeyra! Honour the neighbourliness of a Bounty of Allahazwj Mighty and Majestic upon you, for it does not flee from a people, so it almost does not return to them’.[1297]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يَلْقَى مِنْ وَجَعِ الْخَاصِرَةِ فَقَالَ مَا يَمْنَعُكَ مِنْ أَكْلِ مَا يَقَعُ مِنَ الْخِوَانِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ibrahim Bin Mihzan,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I complained to Abu Abdullahasws what I faced from the waist pain. So heasws said: ‘What is preventing you from eating what falls from the food-spread’.[1298]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ فِي مَنْزِلِهِ طَعَاماً فَسَقَطَ مِنْهُ شَيْ‏ءٌ فَلْيَتَنَاوَلْهُ وَ مَنْ أَكَلَ فِي الصَّحْرَاءِ أَوْ خَارِجاً فَلْيَتْرُكْهُ لِلطَّيْرِ وَ السَّبُعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad who said,

‘I heard Abu Al-Hassanasws saying: ‘The one who eats food in his house, so something from it falls off, so let him take it; and the one who eats in the desert, or outside, so let him leave it for the birds and the wild animals’.[1299]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ الْأَرَّجَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَأْكُلُ فَرَأَيْتُهُ يَتَتَبَّعُ مِثْلَ السِّمْسِمِ مِنَ الطَّعَامِ مَا سَقَطَ مِنَ الْخِوَانِ فَقُلْتُ جُعِلْتُ فِدَاكَ تَتَبَّعُ هَذَا فَقَالَ يَا عَبْدَ اللَّهِ هَذَا رِزْقُكَ فَلَا تَدَعْهُ أَمَا إِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al Asamma, from Abdullah Al Arjany who said,

‘I was in the presence of Abu Abdullahasws and heasws was eating. So I saw him pursue the likes of the sesame seeds from the food what fell off from the food-spread. So I said, ‘May I be sacrificed for youasws! Youasws are pursuing this?’ So heasws said: ‘O Abdullah! This is the sustenance, therefore do not leave it, but in it is a healing from every illness’.[1300]

باب فَضْلِ الْخُبْزِ

Chapter 50 – Merits of the bread

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لَأَلْحَسُ أَصَابِعِي مِنَ الْأُدْمِ حَتَّى أَخَافَ أَنْ يَرَانِي خَادِمِي فَيَرَى أَنَّ ذَلِكَ مِنَ التَّجَشُّعِ وَ لَيْسَ ذَلِكَ كَذَلِكَ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Shimr who said,

‘I heard Abu Abdullahasws saying: ‘Iasws lick myasws fingers from the sauce until Iasws fear that myasws servant would see me, so he would view that as being from the greed, and that is not like that.

إِنَّ قَوْماً أُفْرِغَتْ عَلَيْهِمُ النِّعْمَةُ وَ هُمْ أَهْلُ الثَّرْثَارِ فَعَمَدُوا إِلَى مُخِّ الْحِنْطَةِ فَجَعَلُوهَا خُبْزاً هَجَاءً وَ جَعَلُوا يُنْجُونَ بِهِ صِبْيَانَهُمْ حَتَّى اجْتَمَعَ مِنْ ذَلِكَ جَبَلٌ عَظِيمٌ

A people had the Bounties offloaded upon them, and they are the (people of) Sarsaar. So they took the wheat and made it as bread (to be used) for firewood, and made it to be utilised for cleaning their children with it, to the extent that a big hill gathered from that (soiled bread)’.

قَالَ فَمَرَّ بِهِمْ رَجُلٌ صَالِحٌ وَ إِذَا امْرَأَةٌ وَ هِيَ تَفْعَلُ ذَلِكَ بِصَبِيٍّ لَهَا فَقَالَ لَهُمْ وَيْحَكُمْ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ لَا تُغَيِّرُوا مَا بِكُمْ مِنْ نِعْمَةٍ فَقَالَتْ لَهُ كَأَنَّكَ تُخَوِّفُنَا بِالْجُوعِ أَمَّا مَا دَامَ ثَرْثَارُنَا تَجْرِي فَإِنَّا لَا نَخَافُ الْجُوعَ

Heasws said: ‘So a righteous man passed by them and there was a woman, and she was doing that with a child of hers (cleaning him with the bread). So he said to them, ‘Woe be unto you all! Fear Allahazwj Might and Majestic, and do not change what is with you from the Bounties’. So she said to him, ‘It is as if you are scaring us with the hunger. But, for as long as our Sarsaar (river) is flowing, so we do not fear the hunger’.

قَالَ فَأَسِفَ اللَّهُ عَزَّ وَ جَلَّ فَأَضْعَفَ لَهُمُ الثَّرْثَارَ وَ حَبَسَ عَنْهُمْ قَطْرَ السَّمَاءِ وَ نَبَاتَ الْأَرْضِ قَالَ فَاحْتَاجُوا إِلَى ذَلِكَ الْجَبَلِ وَ أَنَّهُ كَانَ يُقْسَمُ بَيْنَهُمْ بِالْمِيزَانِ .

Heasws said: ‘So Allahazwj Mighty and Majestic Made them regret and weakened the Sarsaar (river) to them, and Withheld the drops of the sky (rain) from them, and the vegetation of the earth. So they became needy to that hill (of soiled bread) and they would then distribute it between them with the scale’.[1301]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَكْرِمُوا الْخُبْزَ فَإِنَّهُ قَدْ عَمِلَ فِيهِ مَا بَيْنَ الْعَرْشِ إِلَى الْأَرْضِ وَ مَا فِيهَا مِنْ كَثِيرٍ مِنْ خَلْقِهِ

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Honour the bread, for it has been worked upon by what is between the Throne and the earth and what is from the numerous of its people’.

ثُمَّ قَالَ لِمَنْ حَوْلَهُ أَ لَا أُخْبِرُكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ فِدَاكَ الْآبَاءُ وَ الْأُمَّهَاتُ فَقَالَ إِنَّهُ كَانَ نَبِيٌّ فِيمَنْ كَانَ قَبْلَكُمْ يُقَالُ لَهُ دَانِيَالُ وَ إِنَّهُ أَعْطَى صَاحِبَ مِعْبَرٍ رَغِيفاً لِكَيْ يَعْبُرَ بِهِ فَرَمَى صَاحِبُ الْمِعْبَرِ بِالرَّغِيفِ وَ قَالَ مَا أَصْنَعُ بِالْخُبْزِ هَذَا الْخُبْزُ عِنْدَنَا قَدْ يُدَاسُ بِالْأَرْجُلِ

Then hesaww said to the ones around himsaww: ‘Shall Isaww inform you all?’ They said, ‘Yes, O Rasool-Allahsaww, may the fathers and the mothers be sacrificed for yousaww’. So hesaww said: ‘There was a Prophetas among the ones who were before you all, called Dainelas, and heasws gave the owner of the crossing a bread in order to cross with it. So the owner of the crossing threw down the bread and said, ‘What do I do with this bread. The bread is with us’, and he trampled it with the leg.

فَلَمَّا رَأَى ذَلِكَ مِنْهُ دَانِيَالُ رَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ اللَّهُمَّ أَكْرِمِ الْخُبْزَ فَقَدْ رَأَيْتَ يَا رَبِّ مَا صَنَعَ هَذَا الْعَبْدُ وَ مَا قَالَ

So when Danielas saw that from him, heas raised hisas hands towards the sky, then said: ‘O Allahazwj! Honour the bread, for Youazwj have Seen, O Lordazwj what this servant has done and what he said’.

قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى السَّمَاءِ أَنْ تَحْبِسَ الْغَيْثَ وَ أَوْحَى إِلَى الْأَرْضِ أَنْ كُونِي طَبَقاً كَالْفَخَّارِ قَالَ فَلَمْ يُمْطَرُوا حَتَّى أَنَّهُ بَلَغَ مِنْ أَمْرِهِمْ أَنَّ بَعْضَهُمْ أَكَلَ بَعْضاً فَلَمَّا بَلَغَ مِنْهُمْ مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ قَالَتِ امْرَأَةٌ لِأُخْرَى وَ لَهُمَا وَلَدَانِ يَا فُلَانَةُ تَعَالِي حَتَّى نَأْكُلَ أَنَا وَ أَنْتِ الْيَوْمَ وَلَدِي وَ إِذَا كَانَ غَداً أَكَلْنَا وَلَدَكِ قَالَتْ لَهَا نَعَمْ فَأَكَلَتَاهُ

Heasws said: ‘So Allahazwj Mighty and Majestic Revealed unto the sky that it withholds the rain, and Revealed unto the earth that it become layers like the pottery. So it did not rain to the extent that their affairs reached such that some of them ate each other. So when (the situation) reached what Allahazwj Mighty and Majestic Intended from that, a woman said to another, and for both of them were parents, ‘O so and so, come, let I and you both, eat my parents today, and when it is tomorrow, we both eat your parents’. So she said to her, ‘Yes’. So they ate them.

فَلَمَّا أَنْ جَاعَتَا مِنْ بَعْدُ رَاوَدَتِ الْأُخْرَى عَلَى أَكْلِ وَلَدِهَا فَامْتَنَعَتْ عَلَيْهَا فَقَالَتْ لَهَا بَيْنِي وَ بَيْنَكِ نَبِيُّ اللَّهِ فَاخْتَصَمَا إِلَى دَانِيَالَ ( عليه السلام ) فَقَالَ لَهُمَا وَ قَدْ بَلَغَ الْأَمْرُ إِلَى مَا أَرَى قَالَتَا لَهُ نَعَمْ يَا نَبِيَّ اللَّهِ وَ أَشَدَّ

So when she came over afterwards the other enticing to eat her parents, she prevented her, and she said, ‘Between me and you is a Prophetas of Allahazwj. So they both brought their dispute to Danielas. So heas said to them both: ‘And has the matter reached to what Ias see?’ She said to himas, ‘Yes, O Prophetas of Allahazwj, and even more difficult’.

قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ اللَّهُمَّ عُدْ عَلَيْنَا بِفَضْلِكَ وَ فَضْلِ رَحْمَتِكَ وَ لَا تُعَاقِبِ الْأَطْفَالَ وَ مَنْ فِيهِ خَيْرٌ بِذَنْبِ صَاحِبِ الْمِعْبَرِ وَ أَضْرَابِهِ لِنِعْمَتِكَ

Heasws said: ‘So heas raised hisas hands towards the sky, so heas said; ‘O Allahazwj! Return upon us with Yourazwj Grace, and Grace of Yourazwj Mercy, and do not Punish the children, and the good ones in it, by the sin of the owner of the crossing, and his disrespecting Yourazwj Bounty’.

قَالَ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ السَّمَاءَ أَنْ أَمْطِرِي عَلَى الْأَرْضِ وَ أَمَرَ الْأَرْضَ أَنْ أَنْبِتِي لِخَلْقِي مَا قَدْ فَاتَهُمْ مِنْ خَيْرِكَ فَإِنِّي قَدْ رَحِمْتُهُمْ بِالطِّفْلِ الصَّغِيرِ .

Heasws said: ‘So Allahazwj Mighty and Majestic Commanded the sky that: “Rain for Meazwj upon the earth”, and Commanded the earth that “Grow for Myazwj Creatures, so Give them from your goodness, for Iazwj am being Merciful to them due to the young children’.[1302]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يُوضَعُ الرَّغِيفُ تَحْتَ الْقَصْعَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Al Maysami, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said: ‘Do not place the bread beneath the bowl’.[1303]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَكْرِمُوا الْخُبْزَ قِيلَ وَ مَا إِكْرَامُهُ قَالَ إِذَا وُضِعَ لَا يُنْتَظَرُ بِهِ غَيْرُهُ .

Al Husayn Bin Muhammad Bin Al Sayyari, from Ali Bin Asbad, from one of his companions who said,

‘Abu Abdullahasws said: ‘Honour the bread’. It was said, ‘And what is its honouring?’ Heasws said: ‘When it is placed, so do not wait with it for something else’.[1304]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْرِمُوا الْخُبْزَ فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا إِكْرَامُهُ قَالَ إِذَا وُضِعَ لَمْ يُنْتَظَرْ بِهِ غَيْرُهُ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Talha Bin Zayd, from one of our companions who said,

‘Rasool-Allahsaww said: ‘Honour the bread!’ So it was said, ‘O Rasool-Allahsaww! What is its honouring?’ Hesaww said: ‘When it is placed, do not wait with it for something else’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مِنْ كَرَامَتِهِ أَنْ لَا يُوطَأَ وَ لَا يُقْطَعَ .

And Rasool-Allahsaww said: ‘And from its honouring is that it should neither be trodden upon nor cut (into pieces before it is placed)’.[1305]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِيَّاكُمْ أَنْ تَشَمُّوا الْخُبْزَ كَمَا تَشَمُّهُ السِّبَاعُ فَإِنَّ الْخُبْزَ مُبَارَكٌ أَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ السَّمَاءَ مِدْرَاراً وَ لَهُ أَنْبَتَ اللَّهُ الْمَرْعَى وَ بِهِ صَلَّيْتُمْ وَ بِهِ صُمْتُمْ وَ بِهِ حَجَجْتُمْ بَيْتَ رَبِّكُمْ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Beware of smelling the bread just as you smell the wild animals smell it, for the bread is Blessed. Allahazwj Mighty and Majestic has Commanded the sky for it for torrential downpour, and for Allahazwj has Grown the meadows, and by it you are Praying, and by it you are Fasting, and by it you are performing the Hajj of the House of your Lordazwj’.[1306]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أُوتِيتُمْ بِالْخُبْزِ وَ اللَّحْمِ فَابْدَءُوا بِالْخُبْزِ فَسُدُّوا بِهِ خِلَالَ الْجُوعِ ثُمَّ كُلُوا اللَّحْمَ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘When you are brought the bread and the meat, so begin with the bread, so close by it the emptiness of the hunger, then eat the meat’.[1307]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَغِّرُوا رُغْفَانَكُمْ فَإِنَّ مَعَ كُلِّ رَغِيفٍ بَرَكَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Yaqoub Bin Yaqteen who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘Rasool-Allahsaww said: ‘Make your bread as small, for with each loaf is a Blessing’.

وَ قَالَ يَعْقُوبُ بْنُ يَقْطِينٍ رَأَيْتُ أَبَا الْحَسَنِ يَعْنِي الرِّضَا ( عليه السلام ) يَكْسِرُ الرَّغِيفَ إِلَى فَوْقُ .

And Yaqoub Bin Yaqteen (the narrator) said,

‘I saw Abu Al-Hassanasws, meaning Al-Rezaasws, breaking the bread upwards’.[1308]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا لَمْ يَكُنْ لَهُ أُدْمٌ قَطَعَ الْخُبْزَ بِالسِّكِّينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Sayyari, from Abu Ali Bin Rashid,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘Amir Al-Momineenasws, whenever heasws did not have a sauce for himasws, cut the bread with the knife’.[1309]

السَّيَّارِيُّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْأُدْمِ قَطْعُ الْخُبْزِ بِالسِّكِّينِ .

Al Sayyari,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The lowest of the sauce is to cut the bread with the knife’.[1310]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) فَجِي‏ءَ بِقَصْعَةٍ وَ تَحْتَهَا خُبْزٌ فَقَالَ أَكْرِمُوا الْخُبْزَ أَنْ لَا يَكُونَ تَحْتَهَا وَ قَالَ لِي مُرِ الْغُلَامَ أَنْ يُخْرِجَ الرَّغِيفَ مِنْ تَحْتِ الْقَصْعَةِ .

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from Al Fazl Bin Yunus who said,

‘Abu Al-Hassanasws had lunch with me, so I came with a bowl and beneath it was bread. So heasws said: ‘Honour the bread, that it should not happen to be under it’. And heasws said to me: ‘Instruct the slave that he takes out the bread from beneath the bowl’.[1311]

أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمِيثَمِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يُوضَعَ الرَّغِيفُ تَحْتَ الْقَصْعَةِ.

Ahmad, from Ibn Fazzal, from Al Maysami, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having disliked that the bread be placed under the bowl’.[1312]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ إِدْرِيسَ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَقْطَعُوا الْخُبْزَ بِالسِّكِّينِ وَ لَكِنِ اكْسِرُوهُ بِالْيَدِ وَ لْيُكْسَرْ لَكُمْ خَالِفُوا الْعَجَمَ .

Ahmad Bin Muhammad, from Yaqoub Bin Yazeed, from Muhammad Bin Jamhour, from Idrees Bin Yusuf,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘do not cut the bread with the knife, but break it with the hand, and let your breaking be opposite to that of the non-Arabs’.[1313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ لَا تَقْطَعُوا الْخُبْزَ بِالسِّكِّينِ وَ لَكِنِ اكْسِرُوهُ بِالْيَدِ وَ خَالِفُوا الْعَجَمَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Do not cut the bread with the knife, but cut it by the hand, and oppose the non-Arabs’.[1314]

باب خُبْزِ الشَّعِيرِ

Chapter 51 – The Barley bread

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ فَضْلُ خُبْزِ الشَّعِيرِ عَلَى الْبُرِّ كَفَضْلِنَا عَلَى النَّاسِ وَ مَا مِنْ نَبِيٍّ إِلَّا وَ قَدْ دَعَا لِأَكْلِ الشَّعِيرِ وَ بَارَكَ عَلَيْهِ وَ مَا دَخَلَ جَوْفاً إِلَّا وَ أَخْرَجَ كُلَّ دَاءٍ فِيهِ وَ هُوَ قُوتُ الْأَنْبِيَاءِ وَ طَعَامُ الْأَبْرَارِ أَبَى اللَّهُ تَعَالَى أَنْ يَجْعَلَ قُوتَ أَنْبِيَائِهِ إِلَّا شَعِيراً .

Ali Bin Ibrahim, form Muhammad Bin Isa, form Yunus,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The merit of the barley bread upon the wheat is like ourasws merit over the people, and there is none from a Prophetas except that heas for the eating of the barley, and Blessed upon it, and it does not enter the inside except it throws out every illness in it, and it is a livelihood of the Prophetsas, and food of the righteous. Allahazwj the High Refused to Make the livelihood of the Prophetsas to be (anything) except for barley’.[1315]

باب خُبْزِ الْأَرُزِّ

Chapter 52 - The Rice bread

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ قَالَ مَا دَخَلَ جَوْفَ الْمَسْلُولِ شَيْ‏ءٌ أَنْفَعُ لَهُ مِنْ خُبْزِ الْأَرُزِّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, form Yunus,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘There does not enter the inside of the (sufferer of) tuberculosis, anything more beneficial for him than the rice bread’.[1316]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَطْعِمُوا الْمَبْطُونَ خُبْزَ الْأَرُزِّ فَمَا دَخَلَ جَوْفَ الْمَبْطُونِ شَيْ‏ءٌ أَنْفَعُ مِنْهُ أَمَا إِنَّهُ يَدْبُغُ الْمَعِدَةَ وَ يَسُلُّ الدَّاءَ سَلًّا .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Al Khashaab, form Ali Bin Hassan, from one of our companions who said,

‘Abu Abdullahasws said: ‘Feed the rice bread to the (sufferer of) stomach ailments, for there does not enter the inside of the (sufferer of) stomach ailments anything more beneficial to him than it; at the same time it repairs the stomach and pulls out the illness of tuberculosis’.[1317]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ يَحْيَى بْنِ أَبِي رَافِعٍ وَ غَيْرِهِ يَرْفَعُونَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ يَبْقَى فِي الْجَوْفِ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ إِلَّا خُبْزُ الْأَرُزِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Sayyari, from Yahya Bin Abu Rafi’a, and someone else,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Nothing from the early morning meal remains inside up to the night, except for the rice bread’.[1318]

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باب الْأَسْوِقَةِ وَ فَضْلِ سَوِيقِ الْحِنْطَةِ

Chapter 53 – The Suweyq (flour soup) and the preference of the Suweyq of wheat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ نِعْمَ الْقُوتُ السَّوِيقُ إِنْ كُنْتَ جَائِعاً أَمْسَكَ وَ إِنْ كُنْتَ شَبْعَاناً [شَبْعَانَ] هَضَمَ طَعَامَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Hamman, form Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The best sustenance is Al-Suweyq; if you were hungry it stays, and if you were satiated, it would digest the food’.[1319]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) السَّوِيقُ فَقَالَ إِنَّمَا عُمِلَ بِالْوَحْيِ .

Muhamad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Jundab, from one of our companions who said,

‘Al-Suweyq was mentioned in the presence of Abu Abdullahasws, so heasws said: ‘But rather it was prepared by the Revelation’.[1320]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Suweyq builds the flesh and strengthens the bones’.[1321]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ طَعَامُ الْمُرْسَلِينَ أَوْ قَالَ النَّبِيِّينَ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Suweyq is a meal of the Mursil Prophetsas’, or said: ‘The Prophetsas’.[1322]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ سَيَابَةَ عَنْ جُنْدَبِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّمَا أُنْزِلَ السَّوِيقُ بِالْوَحْيِ مِنَ السَّمَاءِ .

From him, from a number of our companions, from Ali Bin Asbaat, from Muhammad Bin Abdullah Bin Sayaba, from Jundab Bin Abdullah,

(It has been narrated) from Abu Al-Hassan Musaasws, said, ‘I heard himasws saying: ‘But rather, Al-Suweyq was Revealed by the Revelation from the sky’.[1323]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ الْجَافُّ يَذْهَبُ بِالْبَيَاضِ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The dry Al-Suweyq does away with the whiteness (vitiligo?)’.[1324]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شُرْبُ السَّوِيقِ بِالزَّيْتِ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ وَ يُرِقُّ الْبَشَرَةَ وَ يَزِيدُ فِي الْبَاهِ .

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dahqan, from Dorost Bin Abu Mansour, from Abdullah Bin Muskan who said,

‘I heard Abu Abdullahasws saying: ‘Drinking Al-Suweyq with the oil builds the flesh and strengthens the bones, and softens the skin, and increases in the sexual desire’.[1325]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثُ رَاحَاتِ سَوِيقٍ جَافٍّ عَلَى الرِّيقِ يُنَشِّفُ الْبَلْغَمَ وَ الْمِرَّةَ حَتَّى لَا يَكَادَ يَدَعُ شَيْئاً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Quteyba Al A’ash,

(It has been narrated) from Abu Abdullahasws having said: ‘Three handfuls of dry Suweyq upon the empty stomach dries the phlegm, and the bile until it almost leaves nothing’.[1326]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ النَّضْرِ بْنِ قِرْوَاشٍ قَالَ قَالَ أَبُو الْحَسَنِ الْمَاضِي ( عليه السلام ) السَّوِيقُ إِذَا غَسَلْتَهُ سَبْعَ مَرَّاتٍ وَ قَلَّبْتَهُ مِنْ إِنَاءٍ إِلَى إِنَاءٍ آخَرَ فَهُوَ يَذْهَبُ بِالْحُمَّى وَ يُنْزِلُ الْقُوَّةَ فِي السَّاقَيْنِ وَ الْقَدَمَيْنِ .

From him, from Ali Bin Al Hakam, from Al Nazar Bin Qirwash who said,

‘Abu Al-Hassan Al-Maazyasws (7th Imamasws) said: ‘When Al-Suweyq is washed even times, and transferred from a vessel to another vessel, so it does away with the fever and the strength comes to the two legs and the two feet’.[1327]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يَهْضِمُ الرُّءُوسَ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, and Muhammad Bin Sowqat,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Suweyq digests the crusts’.[1328]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يَجْرُدُ الْمِرَّةَ وَ الْبَلْغَمَ مِنَ الْمَعِدَةِ جَرْداً وَ يَدْفَعُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Musa Bin Al Qasim, from Yahya Bin Masour,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Suweyq gets rid of the bile and the phlegm from the stomach with a stripping, and repels seventy types from the types of the afflictions’.[1329]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ خَيْثَمَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَرِبَ السَّوِيقَ أَرْبَعِينَ صَبَاحاً امْتَلَأَ كَتِفَاهُ قُوَّةً .

From him, from his father, from Abu Abdullah Al Barqy, from Bakr Bin Muhammad, from Khasheyma who said,

‘Abu Abdullahasws said: ‘The one who drinks Al-Suweyq for forty mornings, his shoulders would be filled with strength’.[1330]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ كَتَبَ أَبُو الْحَسَنِ ( عليه السلام ) مِنْ خُرَاسَانَ إِلَى الْمَدِينَةِ لَا تَسْقُوا أَبَا جَعْفَرٍ الثَّانِيَ السَّوِيقَ بِالسُّكَّرِ فَإِنَّهُ رَدِيٌّ لِلرِّجَالِ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Sayyari, from Ubeydullah Bin Abu Abdullah having said:

‘Abu Al-Hassanasws wrote from Khurasan to Al-Medina: ‘Do not let Abu Ja’farasws the 2nd to drink Al-Suweyq with the sugar, for it is a destruction for the men’.[1331]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَيْفٍ التَّمَّارِ قَالَ مَرِضَ بَعْضُ رُفَقَائِنَا بِمَكَّةَ وَ بُرْسِمَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَعْلَمْتُهُ فَقَالَ لِي اسْقِهِ سَوِيقَ الشَّعِيرِ فَإِنَّهُ يُعَافِي إِنْ شَاءَ اللَّهُ وَ هُوَ غِذَاءٌ فِي جَوْفِ الْمَرِيضِ

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Khalid, from Sayf, from Sayf Al Tammar who said,

‘One of our friends fell sick at Makkah, and hallucinated. So I went over to Abu Abdullahasws and let himasws know. So heasws said to me: ‘Make him drink the Al-Suweyq of barley so he would be healthy, Allahazwj Willing; and it is a nourishment in the inside of the sick’.

قَالَ فَمَا سَقَيْنَاهُ السَّوِيقَ إِلَّا يَوْمَيْنِ أَوْ قَالَ مَرَّتَيْنِ حَتَّى عُوفِيَ صَاحِبُنَا .

He (the narrator) said, ‘So we did not make him drink Al-Suweyq except for two days only’ (or said ‘twice’) until he our companion was healthy’.[1332]

باب سَوِيقِ الْعَدَسِ

Chapter 54 – Al Suweyq of Lentils

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ سَوِيقُ الْعَدَسِ يَقْطَعُ الْعَطَشَ وَ يُقَوِّي الْمَعِدَةَ وَ فِيهِ شِفَاءٌ مِنْ سَبْعِينَ دَاءً وَ يُطْفِئُ الصَّفْرَاءَ وَ يُبَرِّدُ الْجَوْفَ وَ كَانَ إِذَا سَافَرَ ( عليه السلام ) لَا يُفَارِقُهُ وَ كَانَ يَقُولُ ( عليه السلام ) إِذَا هَاجَ الدَّمُ بِأَحَدٍ مِنْ حَشَمِهِ قَالَ لَهُ اشْرَبْ مِنْ سَوِيقِ الْعَدَسِ فَإِنَّهُ يُسَكِّنُ هَيَجَانَ الدَّمِ وَ يُطْفِئُ الْحَرَارَةَ .

Muhammad Bin Yahya, from Muhammad Bin Musa, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Suweyq of the lentils cuts the thirst, and strengthens the stomach, and in it is a healing from seventy illnesses, and it extinguishes the yellowness and is a coolness for the interior; and it was that whenever heasws travelled, did not separate from it, and heasws was saying: ‘Whenever someone’s blood of modesty got agitated, heasws said to him: ‘Drink the Suweyq of lentils, for it would settle the agitation of the blood and extinguish the heat’.[1333]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ إِنَّ جَارِيَةً لَنَا أَصَابَهَا الْحَيْضُ وَ كَانَ لَا يَنْقَطِعُ عَنْهَا حَتَّى أَشْرَفَتْ عَلَى الْمَوْتِ فَأَمَرَ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْ تُسْقَى سَوِيقَ الْعَدَسِ فَسُقِيَتْ فَانْقَطَعَ عَنْهَا وَ عُوفِيَتْ .

And from him, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,

‘A slave girls of our was hit by the menstruation, and it would not get cut-off from her until she came near the death. So Abu Ja’farasws ordered that she should be made to drink the Suweyq of lentils. So she was made to drink it, so it got cut-off from her, and she recovered’.[1334]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ السَّيَّارِيِّ عَنْ إِبْرَاهِيمَ بْنِ بِسْطَامَ عَنْ رَجُلٍ مِنْ أَهْلِ مَرْوَ قَالَ بَعَثَ إِلَيْنَا الرِّضَا ( عليه السلام ) وَ هُوَ عِنْدَنَا يَطْلُبُ السَّوِيقَ فَبَعَثْنَا إِلَيْهِ بِسَوِيقٍ مَلْتُوتٍ فَرَدَّهُ وَ بَعَثَ إِلَيَّ أَنَّ السَّوِيقَ إِذَا شُرِبَ عَلَى الرِّيقِ وَ هُوَ جَافٌّ أَطْفَأَ الْحَرَارَةَ وَ سَكَّنَ الْمِرَّةَ وَ إِذَا لُتَّ لَمْ يَفْعَلْ ذَلِكَ .

A number of our companions, from Sahl Bin Ziyad, from Al Sayyari, from Ibrahim Bin Bustan, form a man from the people of Marv who said,

‘Al-Rezaasws sent a messenger and heasws was seeking Al-Suweyq which was with us. So we sent it over to himasws a mixture of Suweyq. So heasws returned it and sent a message to us that Al-Suweyq, when it is drunk upon the empty stomach, and it is dry, it extinguished the heat and settles the bile; and when it is mixed, it does not do that’.[1335]

باب فَضْلِ اللَّحْمِ

Chapter 55 – The merits of the meat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سَيِّدِ الْآدَامِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ اللَّحْمُ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ لَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the chief of the sauces (cooked food) in the world and the Hereafter, so heasws said: ‘The meat (sauce). Have you not heard the Words of Allahazwj Mighty and Majestic [56:21] And the flesh of fowl such as they would be desiring’.[1336]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّحْمُ سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ .

Ali Bin Muhamad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather,

(It has been narrated) from Aliasws having said: ‘Rasool-Allahsaww said: ‘The meat is the chief of the foods in the world and the Hereafter’.[1337]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الرَّيَّانِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ آدَامِ الْجَنَّةِ اللَّحْمُ .

And from him, from Ali Bin Al Rayyan,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The chief of the sauces of the Paradise is the meat (sauce)’.[1338]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَيِّدُ الطَّعَامِ اللَّحْمُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘The chief of the foods is the meat’.[1339]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرْوَى عِنْدَنَا عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّهُ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ الْبَيْتَ اللَّحِمَ فَقَالَ ( عليه السلام ) كَذَبُوا إِنَّمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبَيْتَ الَّذِي يَغْتَابُونَ فِيهِ النَّاسَ وَ يَأْكُلُونَ لُحُومَهُمْ وَ قَدْ كَانَ أَبِي ( عليه السلام ) لَحِماً وَ لَقَدْ مَاتَ يَوْمَ مَاتَ وَ فِي كُمِّ أُمِّ وَلَدِهِ ثَلَاثُونَ دِرْهَماً لِلَّحْمِ .

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Zakariyya Bin Muhammad Al Azdy, from Abdul A’ala, a slave of the progeny of Saam who said,

‘I said to Abu Abdullahasws, ‘We are reported to in our presence from Rasool-Allahsaww having said that Allahazwj Blessed and High Hates the house of the meat’. So heasws said: ‘They are lying! But rather Rasool-Allahsaww said: ‘The house in which the people are backbiting and eating their (brothers’) meats, and myasws fatherasws was meat-loving , and heasws passed away, (and on) the day heasws passed away in a sleeve of a mother of hisasws child were thirty Dirhams for (buying) the meat’.[1340]

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا قَالَ لَهُ إِنَّ مَنْ قِبَلَنَا يَرْوُونَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ بَيْتَ اللَّحِمِ فَقَالَ صَدَقُوا وَ لَيْسَ حَيْثُ ذَهَبُوا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْبَيْتَ الَّذِي تُؤْكَلُ فِيهِ لُحُومُ النَّاسِ.

And from him, from Usman Bin Isa, from Misma’a Abu Sayyar,

(It has been narrated) from Abu Abdullahasws that a man said to himasws, ‘The ones facing us are reporting that Allahazwj Mighty and Majestic Hates the house of meat’. So heasws said: ‘They speak the truth, and it is not where you are going (with it). Allahazwj Mighty and Majestic Hates the house in which the meats of the people are eaten (backbiting takes place)’.[1341]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحِماً يُحِبُّ اللَّحْمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was meat-lover, hesaww loved the meat’.[1342]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْحَسَنِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَرَكَ أَبُو جَعْفَرٍ ( عليه السلام ) ثَلَاثِينَ دِرْهَماً لِلَّحْمِ يَوْمَ تُوُفِّيَ وَ كَانَ رَجُلًا لَحِماً .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Al Hassan Bin Haroun,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws left thirty Dirhams for the meat on the day heasws passed away, and heasws was a meat-loving man’.[1343]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّا مَعَاشِرَ قُرَيْشٍ قَوْمٌ لَحِمُونَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘We the group of Qureysh are a meat-loving people’.[1344]

باب أَنَّ مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً تَغَيَّرَ خُلُقُهُ

Chapter 56 – The one who does not eat meat for forty days, his mannerisms would change

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The meat builds the meat, and the one who neglects (eating) the meat for forty days, his mannerisms would worsen, therefore recite the Azaan in his ears’.[1345]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ مَنْ لَمْ يَأْكُلِ اللَّحْمَ ثَلَاثَةَ أَيَّامٍ سَاءَ خُلُقُهُ فَقَالَ كَذَبُوا وَ لَكِنْ مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً تَغَيَّرَ خُلُقُهُ وَ بَدَنُهُ وَ ذَلِكَ لِانْتِقَالِ النُّطْفَةِ فِي مِقْدَارِ أَرْبَعِينَ يَوْماً .

A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassan Al-Rezaasws that, ‘The people are saying that the one who does not eat the meat for thirty days, his mannerisms would worsen’. So heasws said: ‘They are lying, but the one who does not eat the meat for forty days, his mannerisms would change, and his body (as well), and that is the transference of the seed in a measurement of forty days’.[1346]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَتَى عَلَيْهِ أَرْبَعُونَ يَوْماً وَ لَمْ يَأْكُلِ اللَّحْمَ فَلْيَسْتَقْرِضْ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَأْكُلْهُ .

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ibn Baqqah, from Al Hakam Bin Ayman, from Abu Asama Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one to whom forty days come by and he does not eat the meat, so let him borrow upon Allahazwj Mighty and Majestic and let him eat it’.[1347]

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باب فَضْلِ لَحْمِ الضَّأْنِ عَلَى الْمَعْزِ

Chapter 57 – Preference of meat of the lamb over the goat

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ قَالَ ذَكَرَ بَعْضُنَا اللُّحْمَانَ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ مَا لَحْمٌ بِأَطْيَبَ مِنْ لَحْمِ الْمَاعِزِ قَالَ فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ ( عليه السلام ) وَ قَالَ لَوْ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مُضْغَةً هِيَ أَطْيَبُ مِنَ الضَّأْنِ لَفَدَى بِهَا إِسْمَاعِيلَ ( عليه السلام ) .

Ali Bin Muhammad, from Sahl Bin Ziyad, from one of his companions I think it was Muhammad Bin Ismail, who said,

‘One of us mentioned two (kinds of) meat in the presence of Abu Al-Hassan Al-Rezaasws, so he said: ‘What meat is better than the meat of the goat?’ He (the narrator) said, ‘So Abu Al-Hassanasws looked at him and said: ‘Had Allahazwj Mighty and Majestic Created a chewy morsel which is better than the lamb, so it would have been sacrificed for Ismailas’.[1348]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي لَا يَأْكُلُونَ لَحْمَ الضَّأْنِ قَالَ فَقَالَ وَ لِمَ قَالَ قُلْتُ إِنَّهُمْ يَقُولُونَ إِنَّهُ يُهَيِّجُ بِهِمُ الْمِرَّةَ السَّوْدَاءَ وَ الصُّدَاعَ وَ الْأَوْجَاعَ فَقَالَ لِي يَا سَعْدُ فَقُلْتُ لَبَّيْكَ قَالَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَكْرَمَ مِنَ الضَّأْنِ لَفَدَى بِهِ إِسْمَاعِيلَ ( عليه السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad who said,

‘I said to Abu Al-Hassanasws, ‘My family are not eating meat of the goat’. So heasws said: ‘And why?’ I said, ‘They are saying that it stirs the bitterness with them, and the black bile (acidity), and the headaches, and the pains’. So heasws said to me: ‘O Sa’ad!’ So I said, ‘At your service!’ Heasws said: ‘Had Allahazwj Known of a thing more prestigious than the lamb Heazwj would have Sacrificed it for Ismailas’.[1349]

بَعْضُ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي يَأْكُلُونَ لَحْمَ الْمَاعِزِ وَ لَا يَأْكُلُونَ لَحْمَ الضَّأْنِ قَالَ وَ لِمَ قُلْتُ يَقُولُونَ إِنَّهُ لَحْمٌ يُهَيِّجُ الْمِرَارَ فَقَالَ ( عليه السلام ) لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ خَيْراً مِنَ الضَّأْنِ لَفَدَى بِهِ يَعْنِي إِسْحَاقَ . هَكَذَا جَاءَ فِي الْحَدِيثِ .

One of our companions, from Ja’far Bin Ibrahim Al Hazramy, from sa’ad Bin Sa’ad who said,

‘I said to Abu Al-Hassan Al-Rezaasws that, ‘My family are eating the meat of the goat, and are not eating the meat of the lamb’. Heasws said: ‘And why?’ I said, ‘They are saying that it is a meat which stirs the bitterness (acidity)’. So heasws said: ‘Had Allahazwj Mighty and Majestic Known of (anything) better than the lamb, Heazwj would have Sacrificed by it, meaning Is’haq’. (He, the narrator said), ‘This is how it has come in the Hadeeth’.[1350]

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باب لَحْمِ الْبَقَرِ وَ شُحُومِهَا

Chapter 58 – Meat of the cow and its fat

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ سُلَيْمَانَ بْنِ عَبَّادٍ عَنْ عِيسَى بْنِ أَبِي الْوَرْدِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ( عليه السلام ) مَا يَلْقَوْنَ مِنَ الْبَيَاضِ فَشَكَا ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مُرْهُمْ يَأْكُلُوا لَحْمَ الْبَقَرِ بِالسِّلْقِ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Maysami, from Suleyman Bin Abbad, from Isa Bin Abu Al Warad, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The Children of Israel complained to Musaasws of what they were facing from the whiteness (vitiligo). So heas took that complaint to Allahazwj Mighty and Majestic, so Allahazwj Mighty and Majestic Revealed unto himas: “Order them to eat the meat of the cow with the beet’.[1351]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ أَرَاهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَقُ لَحْمِ الْبَقَرِ يَذْهَبُ بِالْبَيَاضِ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, reporting from Abdullah Bin Jabala, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The broth of the meat of the cow does away with the whiteness (vitiligo)’.[1352]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَلْبَانُ الْبَقَرِ دَوَاءٌ وَ سُمُونُهَا شِفَاءٌ وَ لُحُومُهَا دَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Abdullah Bin Al Mugheira, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘The milk of the cow is a medicine, and its butter is a healing, and its meat is an ailment’.[1353]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ أَدْخَلَ فِي جَوْفِهِ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ .

A number of our companions, from Sahl Bin Ziyad, form Ali Bin Hassan, from Musa Bin Bakr who said,

‘I heard Abu Al-Hassanasws saying: ‘The meat builds the meat, and the one who enters inside him a morsel of fat, throws out the likes of it from the ailments’.[1354]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Muhammad Bin Sowqat,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats a morsel of fat, throws out the likes of it from the ailments’.[1355]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ بَلَغَ بِهِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الشَّحْمَةُ الَّتِي تُخْرِجُ مِثْلَهَا مِنَ الدَّاءِ أَيُّ شَحْمَةٍ هِيَ قَالَ هِيَ شَحْمَةُ الْبَقَرِ وَ مَا سَأَلَنِي يَا زُرَارَةُ عَنْهَا أَحَدٌ قَبْلَكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, having delivered with it by Zurara who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! The fat which throws out the likes of it from the ailments, which fat is it?’ Heasws said: ‘It is fat of the cow, and O Zurara, no one has asked me about it before you’.[1356]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ السَّوِيقُ وَ مَرَقُ لَحْمِ الْبَقَرِ يَذْهَبَانِ بِالْوَضَحِ .

A number of our companions, from Sahl Bin ZIyad, from Muhammad Bin Ismail Bin Bazie, from Yahya Bin Masour,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said: ‘Al-Suweyq and the broth of the meat of the cow (beef soup), both do away with (remove)  the vitiligo’.[1357]

باب لُحُومِ الْجَزُورِ وَ الْبُخْتِ

Chapter 59 – Meats of the sacrificial camels and the strutting (racing) camels

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ لُحُومِ الْبُخْتِ وَ أَلْبَانِهِنَّ فَقَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Al Raqqy who said,

‘I wrote to Abu Al-Hassanasws asking himasws about the meats of the strutting (racing) camels and their milks, so heasws said: ‘There is no problem with it’.[1358]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ أَصْحَابِ أَبِي الْخَطَّابِ نَهَى عَنْ أَكْلِ الْبُخْتِ وَ عَنْ أَكْلِ لُحُومِ الْحَمَامِ الْمُسَرْوَلَةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِرُكُوبِ الْبُخْتِ وَ شُرْبِ أَلْبَانِهِنَّ وَ أَكْلِ لُحُومِ الْحَمَامِ الْمُسَرْوَلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Dawood Al Raqqy who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! A man from the companions of Abu Al-Khattab forbade from eating the strutting (racing) camels, and from eating the meat of Al-Masroula pigeons. So Abu Abdullahasws said: ‘There is no problem with riding the strutting (racing) camels and drinking their milks, and eating the meat of Al-Masroula pigeons’.[1359]

باب لُحُومِ الطَّيْرِ

Chapter 60 – The bird meats

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْإِوَزُّ جَامُوسُ الطَّيْرِ وَ الدَّجَاجُ خِنْزِيرُ الطَّيْرِ وَ الدُّرَّاجُ حَبَشُ الطَّيْرِ وَ أَيْنَ أَنْتَ عَنْ فَرْخَيْنِ نَاهِضَيْنِ رَبَّتْهُمَا امْرَأَةٌ مِنْ رَبِيعَةَ بِفَضْلِ قُوتِهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Amro Bin Usman raising it, said,

‘Amir Al-Momineenasws said: ‘The goose is the buffalo of the birds, and the chicken is the pig of the birds, and the pheasant is the turkey of the bird, and where are you from the two rising chicks (such as) raised by a woman from Rabi’a ( a village) by the remains of her livelihood (so eat those)’.[1360]

عَنْهُ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ إِنَّهُ ذُكِرَتِ اللُّحْمَانُ بَيْنَ يَدَيْ عُمَرَ فَقَالَ عُمَرُ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ الدَّجَاجِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَلَّا إِنَّ ذَلِكَ خَنَازِيرُ الطَّيْرِ وَ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ فَرْخٍ قَدْ نَهَضَ أَوْ كَادَ أَنْ يَنْهَضَ .

From him, from al Sayyari, raising it, said,

‘The two (types of) meat were mentioned in front of Umar, so Umar said, ‘The best of the two meats is the meat of the chicken’. So Amir Al-Momineenasws said; ‘Never! Those (chickens) are the pigs of the birds, but the best of the two meats is the meat of chick that has risen, or near to the rising’.[1361]

السَّيَّارِيُّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ أَنْ يَقِلَّ غَيْظُهُ فَلْيَأْكُلْ لَحْمَ الدُّرَّاجِ .

Al Sayyari, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is keen to reduce his anger, so let him eat the meat of the pheasant’.[1362]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى قَالَ حَدَّثَنِي عَلِيُّ بْنُ سُلَيْمَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَطْعِمُوا الْمَحْمُومَ لَحْمَ الْقِبَاجِ فَإِنَّهُ يُقَوِّي السَّاقَيْنِ وَ يَطْرُدُ الْحُمَّى طَرْداً .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ali Bin Suleyman, from Ibn Abu Umeyr, from Muhammad Bin Hakeym,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Feed the feverish the meat of الْقِبَاجِ (a type of pheasant), for it strengthens the two legs and repulses the fever with a repelling’.[1363]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) فَأَتَى بِقَطَاةٍ فَقَالَ إِنَّهُ مُبَارَكٌ وَ كَانَ أَبِي ( عليه السلام ) يُعْجِبُهُ وَ كَانَ يَأْمُرُ أَنْ يُطْعَمَ صَاحِبُ الْيَرَقَانِ يُشْوَى لَهُ فَإِنَّهُ يَنْفَعُهُ .

From him, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,

‘I had lunch with Abu Ja’farasws, so heasws came with a sand grouse, so heasws said: ‘It is Blessed and myasws fatherasws was fascinated by it, and heasws used to instruct the sufferer of jaundice to be fed with it, grilled for him, so he would benefit by it’.[1364]

عَنْهُ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) يَقُولُ لَا أَرَى بِأَكْلِ الْحُبَارَى بَأْساً وَ إِنَّهُ جَيِّدٌ لِلْبَوَاسِيرِ وَ وَجَعِ الظَّهْرِ وَ هُوَ مِمَّا يُعِينُ عَلَى كَثْرَةِ الْجِمَاعِ .

From him, from Ali Bin Suleyman, from Marwak Bin Ubeyd, from Basheyt Bin Salih who said,

‘I heard Abu Al-Hassanasws the 1st saying: ‘Iasws do not see a problem with eating the bustard, and it is very good for the hemorrhoids, and the back pain, and it is from what aids upon the frequency of the copulation’.[1365]

باب لُحُومِ الظِّبَاءِ وَ الْحُمُرِ الْوَحْشِيَّةِ

Chapter 61 – Meats of the antelopes and the wild donkeys (Zebras)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ نَصْرِ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ لُحُومِ حُمُرِ الْوَحْشِ فَكَتَبَ ( عليه السلام ) يَجُوزُ أَكْلُهُ لِوَحْشَتِهِ وَ تَرْكُهُ عِنْدِي أَفْضَلُ .

A number of our companions, form Sahl Bin Ziyad, from Nasr Bin Muhammad who said,

‘I wrote to Abu Al-Hassanasws asking himasws about the meats of the wild donkeys (Zebras). So heasws wrote: ‘It is allowed to eat it, however, leaving is preferable with measws’.[1366]

باب لُحُومِ الْجَوَامِيسِ

Chapter 62 – The Buffalo meat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا بَأْسَ بِأَكْلِ لُحُومِ الْجَوَامِيسِ وَ شُرْبِ أَلْبَانِهَا وَ أَكْلِ سُمُونِهَا.

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, both together from Ali Bin Al Hassan Al Tameemy, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Abdullah Bin Jundab who said,

‘I heard Abu Al-Hassanasws saying: ‘There is no problem with eating the Buffalo meats and drinking their milks, and eating their butter’.[1367]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ لُحُومِ الْجَوَامِيسِ وَ أَلْبَانِهَا فَقَالَ لَا بَأْسَ بِهِمَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husay, from Safwan, from Abdullah Bin Jundab who said,

‘I asked Abu Al-Hassanasws about the Buffalo meats and their milks. So heasws said: ‘There is no problem with these’.[1368]

باب كَرَاهِيَةِ أَكْلِ لَحْمِ الْغَرِيضِ يُعْنَى النِّي‏ءُ

Chapter 63 – Abhorrence of eating the tender meat, meaning the raw

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى أَنْ يُؤْكَلَ اللَّحْمُ غَرِيضاً وَ قَالَ إِنَّمَا تَأْكُلُهُ السِّبَاعُ وَ لَكِنْ حَتَّى تُغَيِّرَهُ الشَّمْسُ أَوِ النَّارُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws that Rasool-Allahsaww forbade from eating the tender (raw) meat and said, ‘But rather, it is the wild animals which eat it, but (you can eat it) until after the sun has changed it, or the fire’.[1369]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَكْلِ لَحْمِ النِّي‏ءِ فَقَالَ هَذَا طَعَامُ السِّبَاعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,

‘I asked Abu Abdullahasws about eating the raw meat, so heasws said: ‘This is a food of the wild animals’.[1370]

باب الْقَدِيدِ

Chapter 64 – The Jerk (dried meat)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَطِيَّةَ أَخِي أَبِي الْمَغْرَاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ أَصْحَابَ الْمُغِيرَةِ يَنْهَوْنَ عَنْ أَكْلِ الْقَدِيدِ الَّتِي لَمْ تَمَسَّهُ النَّارُ فَقَالَ لَا بَأْسَ بِأَكْلِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Biin Isa, from Al Hassan Bin Ali, from Abdul Sammad Bin Basheer, from Atiyya a brother of Abu Al Magra who said,

‘I said to Abu Ja’farasws, ‘The companions of Al-Mugheira are forbidding from eating the Jerk which the fire has not touched’. So heasws said: ‘There is no problem with eating it’.[1371]

عَنْهُ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ اللَّحْمَ يُقَدَّدُ وَ يُذَرُّ عَلَيْهِ الْمِلْحُ وَ يُجَفَّفُ فِي الظِّلِّ فَقَالَ لَا بَأْسَ بِأَكْلِهِ لِأَنَّ الْمِلْحَ قَدْ غَيَّرَهُ .

From him,

(It has been narrated) raising it from Abu Abdullahasws, said, ‘I said to himasws, ‘The meat (which is) dried and the salt is sprinkled upon it, and dried in the shade’. So heasws said: ‘There is no problem with eating it because the salt has changed it’.[1372]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) قَالَ كَانَ يَقُولُ مَا أَكَلْتُ طَعَاماً أَبْقَى وَ لَا أَهْيَجَ لِلدَّاءِ مِنَ اللَّحْمِ الْيَابِسِ يَعْنِي الْقَدِيدَ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Muhammad Bin Isa,

(It has been narrated) from Abu Al-Hassanasws the 3rd, said, ‘Heasws used to say: ‘Iasws have not eaten a foodstuff which is more remaining nor more stirring for the illnesses than the dried meat, meaning the Jerk’.[1373]

عَنْهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ الْقَدِيدُ لَحْمُ سَوْءٍ لِأَنَّهُ يَسْتَرْخِي فِي الْمَعِدَةِ وَ يُهَيِّجُ كُلَّ دَاءٍ وَ لَا يَنْفَعُ مِنْ شَيْ‏ءٍ بَلْ يَضُرُّهُ .

From him,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The Jerk is an evil meat because it relaxes in the stomach and agitates every illness, and it does no benefit anything, but it harms’.[1374]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) شَيْئَانِ صَالِحَانِ لَمْ يَدْخُلَا جَوْفَ وَاحِدٍ قَطُّ فَاسِداً إِلَّا أَصْلَحَاهُ وَ شَيْئَانِ فَاسِدَانِ لَمْ يَدْخُلَا جَوْفاً قَطُّ صَالِحاً إِلَّا أَفْسَدَاهُ فَالصَّالِحَانِ الرُّمَّانُ وَ الْمَاءُ الْفَاتِرُ وَ الْفَاسِدَانِ الْجُبُنُّ وَ الْقَدِيدُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘Two things are corrective, either of which does not enter the inside at all as spoilt except that it corrects it, and two things are both spoilers, they do not enter inside at all as correct, except that they spoil it. The two correctives are the pomegranate and the luke-warm water, and the two spoilers are the cheese and the Jerk (dried meat)’.[1375]

قَالَ وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ يَهْدِمْنَ الْبَدَنَ وَ رُبَّمَا قَتَلْنَ أَكْلُ الْقَدِيدِ الْغَابِّ وَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ وَ نِكَاحُ الْعَجَائِزِ

He (the narrator) said, ‘

And it has been reported from Abu Abdullahasws having said: ‘Three (things) demolish the  body, and perhaps may even kill – Eating the Jerk of the forest, and entering the bathroom upon the (full) belly, and marrying the old women’.

قَالَ وَ زَادَ فِيهِ أَبُو إِسْحَاقَ النَّهَاوَنْدِيُّ وَ غِشْيَانُ النِّسَاءِ عَلَى الِامْتِلَاءِ .

He (the narrator) said, ‘And Abu Is’haq Al-Nahawandy has increased in it: ‘And copulating with the women upon the filled (belly)’.[1376]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ لَا يُؤْكَلْنَ وَ هُنَّ يُسْمِنَّ وَ ثَلَاثٌ يُؤْكَلْنَ وَ هُنَّ يَهْزِلْنَ وَ اثْنَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرَّانِ مِنْ شَيْ‏ءٍ وَ اثْنَانِ يَضُرَّانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْ‏ءٍ

From him, from one of our companions, raising it, said,

‘Abu Abdullahasws said: ‘Three things which are nor eaten and these fatten, and three are eaten and these slim (the body), and two benefit from every things and do not harm from anything, and two harm from everything and do not benefit from anything.

فَأَمَّا اللَّوَاتِي لَا يُؤْكَلْنَ وَ يُسْمِنَّ اسْتِشْعَارُ الْكَتَّانِ وَ الطِّيبُ وَ النُّورَةُ وَ أَمَّا اللَّوَاتِي يُؤْكَلْنَ وَ يَهْزِلْنَ فَهُوَ اللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ وَ الطَّلْعُ وَ فِي حَدِيثٍ آخَرَ الْجَرَزُ وَ الْكُسْبُ وَ اللَّذَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرَّانِ مِنْ شَيْ‏ءٍ فَالْمَاءُ الْفَاتِرُ وَ الرُّمَّانُ وَ اللَّذَانِ يَضُرَّانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْ‏ءٍ فَاللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ

So as for those which are not eaten and these fatten are the linen, and the perfume, and the Noura (Lime-wax); and as for those which are eaten and they slim (the body), so these are the dried meat, and the cheese, and the spadix’ – and in another Hadeeth: ‘The Prairie moon (a herb), and oil-cake; and the two which benefit from everything and do not harm from anything the luke-warm water and the pomegranate; and those two which harm from everything and do not benefit from everything, so it is the dried meat, and the cheese’.

قُلْتُ جُعِلْتُ فِدَاكَ ثَمَّ قُلْتَ يَهْزِلْنَ وَ قُلْتَ هَاهُنَا يَضُرَّانِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْهُزَالَ مِنَ الْمَضَرَّةِ .

I said, ‘May I be sacrificed for youasws! Then youasws said: ‘They slimmen (the body)’, and over here they are both harmful’. So heasws said: ‘But do you not know that the slimming is from the harmful?’[1377]

باب فَضْلِ الذِّرَاعِ عَلَى سَائِرِ الْأَعْضَاءِ

Chapter 65 – Preference of the arm over the rest of the body parts (of the sheep)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُحِبُّ الذِّرَاعَ أَكْثَرَ مِنْ حُبِّهِ لِسَائِرِ أَعْضَاءِ الشَّاةِ فَقَالَ ( عليه السلام ) لِأَنَّ آدَمَ ( عليه السلام ) قَرَّبَ قُرْبَاناً عَنِ الْأَنْبِيَاءِ مِنْ ذُرِّيَّتِهِ فَسَمَّى لِكُلِّ نَبِيٍّ مِنْ ذُرِّيَّتِهِ عُضْواً عُضْواً وَ سَمَّى لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) الذِّرَاعَ فَمِنْ ثَمَّ كَانَ ( صلى الله عليه وآله ) يُحِبُّهَا وَ يَشْتَهِيهَا وَ يُفَضِّلُهَا .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Rayyan, raising it, said,

‘I said to Abu Abdullahasws, ‘Why did Rasool-Allahsaww used to the love the arm more than hissaww love for the rest of the body parts of the sheep?’ So heasws said: ‘Because Adamas offered an offering on behalf of the Prophetsas from hisas offspring, so heas named a part for each Prophetas from hisas offspring, and named the arm for Rasool-Allahsaww. So from then, hesaww used to love it, and was desiring it, and preferring it’.[1378]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعْجِبُهُ الذِّرَاعُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The arm (of the sheep) was liked by Rasool-Allahsaww’.[1379]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمَّتِ الْيَهُودِيَّةُ النَّبِيَّ ( صلى الله عليه وآله ) فِي ذِرَاعٍ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُحِبُّ الذِّرَاعَ وَ الْكَتِفَ وَ يَكْرَهُ الْوَرِكَ لِقُرْبِهَا مِنَ الْمَبَالِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Jewish woman poisoned the Prophetsaww in an arm (of the sheep), and the Prophetsaww used to love the arm, and the shoulder, and hesaww disliked the hip due to its proximity to the urinating part’.[1380]

باب الطَّبِيخِ

Chapter 66 – The Cuisine

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّحْمُ بِاللَّبَنِ مَرَقُ الْأَنْبِيَاءِ ( عليهم السلام ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The meat with the milk is the gravy of the Prophetsas’.[1381]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا ضَعُفَ الْمُسْلِمُ فَلْيَأْكُلِ اللَّحْمَ بِاللَّبَنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Wasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When a Muslim is weak, so let him eat the meat with the milk’.[1382]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِلَحْمٍ بِلَبَنٍ فَقَالَ هَذَا مَرَقُ الْأَنْبِيَاءِ ( عليهم السلام ) .

Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ziyad Bin Abu Al Hallal who said,

‘I had dinner with Abu Abdullahasws by meat with milk, so heasws said: ‘This is the gravy of the Prophetsas’.[1383]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الضَّعْفَ فَقِيلَ لَهُ اطْبُخِ اللَّحْمَ بِاللَّبَنِ فَإِنَّهُمَا يَشُدَّانِ الْجِسْمَ قَالَ فَقُلْتُ هِيَ الْمَضِيرَةُ قَالَ لَا وَ لَكِنِ اللَّحْمُ بِاللَّبَنِ الْحَلِيبِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dahqan, from Dorost, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A Prophetas from the Prophetsas complained to Allahazwj Mighty and Majestic of the weakness, so it was Said to him: “Cook the meat with the milk, for these two strengthen the body”. So I said, ‘It is Al-Muzeyra’. Heasws said: ‘No, but the meat with the yoghurt milk’.[1384]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ إِنَّ أَحَبَّ الطَّعَامِ كَانَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) النَّارْبَاجَةُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub who said,

‘The most beloved of the food to Rasool-Allahsaww was Al-Narbaja (Pomegranate gravy)’.[1385]

مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَرْسَلْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِقُدَيْرَةٍ فِيهَا نَارْبَاجُ فَأَكَلَ مِنْهَا وَ قَالَ احْبِسُوا بَقِيَّتَهَا عَلَيَّ فَأُتِيَ بِهَا مَرَّتَيْنِ أَوْ ثَلَاثاً ثُمَّ إِنَّ الْغُلَامَ صَبَّ فِيهَا مَاءً فَأَتَاهُ بِهَا فَقَالَ لَهُ وَيْحَكَ أَفْسَدْتَهَا عَلَيَّ .

Muhammad Bin Al Waleed, from Yunus Bin Yaqoub who said,

‘I sent a basket to Abu Abdullahasws and in it was Narbaja. So heasws ate from it and said: ‘Withhold the remainder of it for me, so bring it to me twice or three (times)’. Then the slave put water in it, and came up with it. So heasws said to him: ‘Woe be unto you! You have spoilt it for me’.[1386]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ .عَنْ أَبِي بَصِيرٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تُعْجِبُهُ الزَّبِيبِيَّةُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Abu Baseer who said,

‘Abu Abdullahasws liked Al-Zabibiyya’ - (A sweet dish of raisins, and walnuts etc.).[1387]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْأَلْوَانُ يُعَظِّمْنَ الْبَطْنَ وَ يُخَدِّرْنَ الْأَلْيَتَيْنِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws the varieties (of food) enlarges the belly, and numbs the buttocks’.[1388]

باب الثَّرِيدِ

Chapter 67 – Al-Sareyd (Bread broth)

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِيَ بِلَوْنٍ فَقَالَ كُلْ مِنْ هَذَا فَأَمَّا أَنَا فَمَا شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنَ الثَّرِيدِ وَ لَوَدِدْتُ أَنَّ الْإِسْفَانَاجَاتِ حُرِّمَتْ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Muhammad, form Mansour Bin Al Abbas, from Suleyman Bin Rusheyd, from his father, from Al Mufazzal Bin Umar who said,

‘I ate in the presence of Abu Abdullahasws, so heasws came with a variety (of foods), so heasws said: ‘Eat from these, but as for myselfasws, so there is nothing more beloved to measws that Al-Sareyd, but it would have been good if Al-Asfanjaat (A spinach dish which tends to reduce appetite)’.[1389]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَوَّلُ مَنْ لَوَّنَ إِبْرَاهِيمُ ( عليه السلام ) وَ أَوَّلُ مَنْ هَشَمَ الثَّرِيدَ هَاشِمٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The first one to variegate the goods was Ibrahimas, and the first one to soften Al-Sareyd was Hashimas’.[1390]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي الثَّرْدِ وَ الثَّرِيدِ قَالَ جَعْفَرٌ الثَّرْدُ مَا صَغُرَ وَ الثَّرِيدُ مَا كَبُرَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘O Allahazwj! Bless for mysaww community regarding Al-Sard and Al-Sareyd’. Ja’far (the narrator) said, ‘Al-Sard is what is small, and Al-Sareyd is what is big’.[1391]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الثَّرِيدُ طَعَامُ الْعَرَبِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Sareyd is the food of the Arabs’.[1392]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالثَّرِيدِ فَإِنِّي لَمْ أَجِدْ شَيْئاً أَوْفَقَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Salma Bin Muhraz who said,

‘Abu Abdullahasws said to me: ‘It is upon with (eating of) Al-Sareyd, for Iasws did not find anything more suitable than it’.[1393]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ دَخَلْتُ عَلَى سَيِّدِي أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَأْكُلُ سِكْبَاجاً بِلَحْمِ الْبَقَرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Abu Asama Zayd Al Shahham who said,

‘I went over to my Masterasws Abu Abdullahasws, and heasws was eating Sikbaja (a rice dish with vegetables & vinegar) with the cow meat (beef)’.[1394]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَعَا بِالْمَائِدَةِ فَأُتِيَ بِثَرِيدٍ وَ لَحْمٍ وَ دَعَا بِزَيْتٍ وَ صَبَّهُ عَلَى اللَّحْمِ فَأَكَلْتُ مَعَهُ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from Sa’adan Bin Muslim, from Ismail Bin Jabir who said,

‘I was in the presence of Abu Abdullahasws, so heasws called for the meal, so they came with Sareyd, and meat, and heasws called for oil and sprinkled it upon the meat, so I ate from it’.[1395]

وَ رَوَاهُ زُرَارَةُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) الثَّرِيدُ بَرَكَةٌ .

And one of our companions reported it, raising it, said,

‘The Prophetsaww said: ‘Al-Sareyd is Blessed’.[1396]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ وَ كُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الْبَرَكَةَ فِي رَأْسِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not eat from the top of Al-Sareyd, and eat from its sides, for the fennel seeds are in its top’.[1397]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أُمَيَّةَ بْنِ عَمْرٍو عَنِ الشَّعِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَطْفِئُوا نَائِرَةَ الضَّغَائِنِ بِاللَّحْمِ وَ الثَّرِيدِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Umayya Bin Amro, from Al Shaeeri,

(It has been narrated) from Abu Abdullahasws having said: ‘Extinguish the fires of the grudges with the meat and Al-Sareyd’.[1398]

باب الشِّوَاءِ وَ الْكَبَابِ وَ الرُّءُوسِ

Chapter 68 – The Grill, and the Kebab, and the heads (of the sheep)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ عُمَرَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي مَرْيَمَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ بَيْنَ يَدَيْهِ شِوَاءٌ فَقَالَ لِي ادْنُ فَكُلْ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا لِي ضَارٌّ فَقَالَ لِي ادْنُ أُعَلِّمُكَ كَلِمَاتٍ لَا يَضُرُّكَ مَعَهُنَّ شَيْ‏ءٌ مِمَّا تَخَافُ قُلْ بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ مِلْ‏ءَ الْأَرْضِ وَ السَّمَاءِ الرَّحْمَنِ الرَّحِيمِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْ‏ءٌ وَ لَا دَاءٌ تَغَدَّ مَعَنَا .

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Musa Bin Umar, from Ja’far Bin Basheer, from Ibrahim Bin Mihzam, from Abu Maryam, from Al Asbagh Bin Nubata who said,

‘I went over to Amir Al-Momineenasws and in front of himasws was grill, so heasws said to me: ‘Approach, so eat’. So I said, ‘O Amir Al-Momineenasws! This is harmful to me’. So heasws said to me: ‘Approach. Iasws will teach you such words that nothing would harm you with these, from what you fear. Say,

’بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ مِلْ‏ءَ الْأَرْضِ وَ السَّمَاءِ الرَّحْمَنِ الرَّحِيمِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْ‏ءٌ وَ لَا دَاءٌ ‘

‘In the Name of Allahazwj, filling the earth and the sky, the Beneficent, the Merciful, there does not harm with Hisazwj Name, anything, nor an illness’. Have lunch with usasws’.[1399]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍقَالَ اشْتَكَيْتُ بِالْمَدِينَةِ شَكَاةً ضَعُفْتُ مَعَهَا فَأَتَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقَالَ لِي أَرَاكَ ضَعِيفاً قُلْتُ نَعَمْ فَقَالَ لِي كُلِ الْكَبَابَ فَأَكَلْتُهُ فَبَرَأْتُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘I complained at Al-Medina of the weakness, so I went over to Abu Al-Hassanasws. So heasws said to me: ‘Iasws see you are weak’. I said, ‘Yes’. So heasws said to me: ‘Eat the Kabab (roast)’. So I ate it, and I was cured’.[1400]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ يَعْنِي الْأَوَّلَ ( عليه السلام ) مَا لِي أَرَاكَ مُصْفَرّاً فَقُلْتُ لَهُ وَعَكٌ أَصَابَنِي فَقَالَ لِي كُلِ اللَّحْمَ فَأَكَلْتُهُ ثُمَّ رَآنِي بَعْدَ جُمْعَةٍ وَ أَنَا عَلَى حَالِي مُصْفَرّاً فَقَالَ لِي أَ لَمْ آمُرْكَ بِأَكْلِ اللَّحْمِ قُلْتُ مَا أَكَلْتُ غَيْرَهُ مُنْذُ أَمَرْتَنِي فَقَالَ وَ كَيْفَ تَأْكُلُهُ قُلْتُ طَبِيخاً فَقَالَ لَا كُلْهُ كَبَاباً فَأَكَلْتُهُ ثُمَّ أَرْسَلَ إِلَيَّ فَدَعَانِي بَعْدَ جُمْعَةٍ وَ إِذَا الدَّمُ قَدْ عَادَ فِي وَجْهِي فَقَالَ لِي الْآنَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Musa Bin Bakr who said,

‘Abu Al-Hassanasws, meaning the 1st, said to me: ‘What is the matter Iasws see you as pale?’ So I said to himasws, ‘Pain has struck me’. So heasws said to me: ‘Eat the meat’. So I ate it. Then heasws saw me after the Friday, and I was (still) upon my pale state, so heasws said to me: ‘Did Iasws not order you with eating the meat?’ I said, ‘I have not eaten anything else since youasws ordered me’. So heasws said: ‘And how did you eat it?’ I said, ‘Cooked’. So heasws said: ‘No, eat it as Kabab (roast)’. So I ate it. Then heasws sent a message to me, so heasws called me over after Friday, and the blood had returned in my face. So heasws said: ‘Now, yes!’[1401]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الشَّامِيِّ عَنْ حُسَيْنِ بْنِ حَنْظَلَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَكْلُ الْكَبَابِ يَذْهَبُ بِالْحُمَّى .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Muhammad Al Shamy, from Husayn Bin hanzala,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Eat the Kabab (roast), it does away with (removes) the fever’.[1402]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْنَا الرُّءُوسَ مِنَ الشَّاةِ فَقَالَ الرَّأْسُ مَوْضِعُ الذَّكَاةِ وَ أَقْرَبُ مِنَ الْمَرْعَى وَ أَبْعَدُ مِنَ الْأَذَى .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Rayyan Bin Al Salt, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin Suleyman, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘We mentioned the head from the sheep, so heasws said: ‘The head are a place of slaughter, and the nearest from the pasture and remote from the harm’.[1403]

باب الْهَرِيسَةِ

Chapter 69 – Al-Hareys (Mashed grains and meat)

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بِسْطَامَ بْنِ مُرَّةَ الْفَارِسِيِّ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ الْفَارِسِيُّ عَنْ مُحَمَّدِ بْنِ مَعْرُوفٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَيْكُمْ بِالْهَرِيسَةِ فَإِنَّهَا تُنْشِطُ لِلْعِبَادَةِ أَرْبَعِينَ يَوْماً وَ هِيَ مِنَ الْمَائِدَةِ الَّتِي أُنْزِلَتْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Bistam Bin Murra Al Farsy, from Abdul Rahman Bin Yazeed al Farsy, from Muhammad Bin Marouf, from Salih Bin Razeyn,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘It is upon you with (eating) Al-Hareys, for it invigorates for the worship for forty days, and it is from the foods which descended upon Rasool-Allahsaww’.[1404]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ الضَّعْفَ وَ قِلَّةَ الْجِمَاعِ فَأَمَرَهُ بِأَكْلِ الْهَرِيسَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Al Dahqan, from Dorost Bin Abu Mansour,

(It has been narrated) from Abdullah Bin Sinan, from Abu Abdullahasws having said: ‘A Prophetas from the Prophetsas complained to Allahazwj Mighty and Majestic of the weakness and the infrequent copulation, so Heazwj Commanded himas with the eating of Al-Hareys’.[1405]

وَ فِي حَدِيثٍ آخَرَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَكَا إِلَى رَبِّهِ عَزَّ وَ جَلَّ وَجَعَ الظَّهْرِ فَأَمَرَهُ بِأَكْلِ الْحَبِّ بِاللَّحْمِ يَعْنِي الْهَرِيسَةَ .

And in another Hadeeth,

(It has been narrated) raising it to Abu Abdullahasws having said that Rasool-Allahsaww complained to hissaww Lordazwj Mighty and Majestic of the back pain, so Heazwj Commanded him with the eating of the grains with the meat, meaning Al-Hareys’.[1406]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْدَى إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هَرِيسَةً مِنْ هَرَائِسِ الْجَنَّةِ غُرِسَتْ فِي رِيَاضِ الْجَنَّةِ وَ فَرَكَهَا الْحُورُ الْعِينُ فَأَكَلَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَزَادَ فِي قُوَّتِهِ بُضْعَ أَرْبَعِينَ رَجُلًا وَ ذَلِكَ شَيْ‏ءٌ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَسُرَّ بِهِ نَبِيَّهُ مُحَمَّداً ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isnan, from Mansour Al Sayqal, from his father, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said that Allahazwj Blessed and High Gifted Hareys to Rasool-Allahazwj from the broths of the Paradise, planted in the Gardens of the Paradise, and stirred by the Maiden Houries. So Rasool-Allahsaww ate it, so it increased in hissaww strength by some forty men, and that is something which Allahazwj Mighty and Majestic Intended that Heazwj Makes Hisazwj Prophetsaww Muhammadsaww to be joyful with’.[1407]

باب الْمُثَلَّثَةِ وَ الْإِحْسَاءِ

Chapter 70 – The Trio (of grains) and Al-Ihsa’a (Flour with oil)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيَّ شَيْ‏ءٍ تُطْعِمُ عِيَالَكَ فِي الشِّتَاءِ قُلْتُ اللَّحْمَ فَإِذَا لَمْ يَكُنِ اللَّحْمُ فَالزَّيْتَ وَ السَّمْنَ قَالَ فَمَا يَمْنَعُكَ عَنْ هَذَا الْكَرْكُورِ فَإِنَّهُ أَمْرَأُ شَيْ‏ءٍ فِي الْجَسَدِ يَعْنِي الْمُثَلَّثَةَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Al Waleed Bin Sabeeh who said,

‘Abu Abdullahasws said: ‘Which thing do you feed your family in the winter?’ I said, ‘The meat. So when there does not happen to be the meat, so the oil, and the butter’. Heasws said: ‘So what is preventing you from this ‘Karkour’, for it is one of the matters in the body, meaning the trio’.

قَالَ وَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّ الْمُثَلَّثَةَ يُؤْخَذُ قَفِيزُ أَرُزٍّ وَ قَفِيزُ حِمَّصٍ وَ قَفِيزُ بَاقِلَّى أَوْ غَيْرِهِ مِنَ الْحُبُوبِ ثُمَّ يُرَضُّ جَمِيعاً وَ يُطْبَخُ .

He (the narrator) said, ‘And one of our companions informed me that the trio is taken as a Qafiz (Unit of measurement) of rice, and a Qafiz of Humus, and a Qafiz of broad beans, or something else from the seeds, then mixed and cooked’.[1408]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ التَّلْبِينَ يَجْلُو الْقَلْبَ الْحَزِينَ كَمَا تَجْلُو الْأَصَابِعُ الْعَرَقَ مِنَ الْجَبِينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said that Al-Talbeyn (White flour cooked with oil), clears the aggrieved heart just as the fingers clear the sweat from the forehead’.[1409]

وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَوْ أَغْنَى عَنِ الْمَوْتِ شَيْ‏ءٌ لَأَغْنَتِ التَّلْبِينَةُ فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا التَّلْبِينَةُ قَالَ الْحَسْوُ بِاللَّبَنِ الْحَسْوُ بِاللَّبَنِ وَ كَرَّرَهَا ثَلَاثاً .

And it is reported,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘If anything could have sufficed you from the death, it would have been Al-Talbeyn which would have sufficed you’. So it was said, ‘O Rasool-Allahsaww! And what is Al-Talbeyn?’ Hesaww said: ‘Al Hasou (meat and vegetable soup) with the milk, Al-Hasou (meat and vegetable soup) with the milk’, and hesaww repeated it three times’.[1410]

وَ رَوَاهُ سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

And Sahl Biin Ziyad reported from Muhammad Bin Al Hassan Bin Shamoun, from Al Asamma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws – similar to it.

باب الْحَلْوَاءِ

Chapter 71 – The Sweets (Confectionary)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ مُوَفَّقٍ الْمَدِينِيِّ عَنْ أَبِيهِ قَالَ بَعَثَ إِلَيَّ الْمَاضِي ( عليه السلام ) يَوْماً فَأَكَلْتُ عِنْدَهُ وَ أَكْثَرَ مِنَ الْحَلْوَاءِ فَقُلْتُ مَا أَكْثَرَ هَذِهِ الْحَلْوَاءَ فَقَالَ ( عليه السلام ) إِنَّا وَ شِيعَتَنَا خُلِقْنَا مِنَ الْحَلَاوَةِ فَنَحْنُ نُحِبُّ الْحَلْوَاءَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Haroun Bin Mowafaq Al Madainy, form his father who said,

‘One day Al-Maazyasws (7th Imamasws) sent for me, so I ate in hisasws presence, and most of it was sweet dishes. So I said, ‘How abundant are these sweets!’ So heasws said: ‘Weasws and ourasws Shias have both been Created from the sweetness, so we love the sweets’.[1411]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَمْ يُرِدْ مِنَّا الْحَلْوَاءَ أَرَادَ الشَّرَابَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who does not want (to eat) the sweet dishes from us, wants the (sweet) drinks’.[1412]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَوْماً فَأُتِيَ بِدَجَاجَةٍ مَحْشُوَّةٍ خَبِيصاً فَفَكَكْنَاهَا وَ أَكَلْنَاهَا .

Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yunua Bin Yaqoub, from Abdul A’ala who said,

‘One day I ate with Abu Abdullahasws, so I was brought a stuffed grilled chicken, so we took it apart and ate it’.

ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ الْخَبَرِ الْأَوَّلِ .

Ibn Fazal, from Yunus Bin Yaqoub, from Abdul A’ala who said,

‘I ate with Abu Abdullahasws’ – like the first Hadeeth.[1413]

ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنَّا بِالْمَدِينَةِ فَأَرْسَلَ إِلَيْنَا اصْنَعُوا لَنَا فَالُوذَجَ وَ أَقِلُّوا فَأَرْسَلْنَا إِلَيْهِ فِي قَصْعَةٍ صَغِيرَةٍ .

Ibn Fazzal, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullahasws, said, ‘We were at Al-Medina, so heasws sent a message to us to make Falouzaj (a sweet drink) for himasws, and make only a little. So we sent it over to himasws in a small bowl’.[1414]

باب الطَّعَامِ الْحَارِّ

Chapter 72 – The hot food

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَقِرُّوا الْحَارَّ حَتَّى يَبْرُدَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قُرِّبَ إِلَيْهِ طَعَامٌ حَارٌّ فَقَالَ أَقِرُّوهُ حَتَّى يَبْرُدَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيُطْعِمَنَا النَّارَ وَ الْبَرَكَةُ فِي الْبَارِدِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Allow the heat until it cools down, for hot food was brought near Rasool-Allahsaww, so hesaww said: ‘Allow it until it cools down, it was not for Allahazwj Mighty and Majestic to feed us the fire, and the Blessings are in the cooled (food)’.[1415]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) أُتِيَ بِطَعَامٍ حَارٍّ جِدّاً فَقَالَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيُطْعِمَنَا النَّارَ أَقِرُّوهُ حَتَّى يَبْرُدَ وَ يُمْكِنَ فَإِنَّهُ طَعَامٌ مَمْحُوقُ الْبَرَكَةِ وَ لِلشَّيْطَانِ فِيهِ نَصِيبٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said that they came to the Prophetsaww with very hot food. So hesaww said: ‘It was not for Allahazwj Mighty and Majestic to Feed us the fire. Allow it to cool down to enable (it to be eaten), for it (hot food) is a food with devoid of Blessings, and for the Satanla there is a share in it’.[1416]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّعَامُ الْحَارُّ غَيْرُ ذِي بَرَكَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘The hot food is other than with Blessing’.[1417]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ النَّبِيُّ ( صلى الله عليه وآله ) بِطَعَامٍ حَارٍّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُطْعِمْنَا النَّارَ نَحُّوهُ حَتَّى يَبْرُدَ فَتُرِكَ حَتَّى بَرَدَ .

Muhammad Bin Yahya, from Ahmad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘They came to the Prophetsaww with hot food, so hesaww said: ‘Allahazwj Mighty and Majestic does not Feed us the fire. Keep it aside until it cools’. So it was left until it cooled’.[1418]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ حَضَرْتُ عَشَاءَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّيْفِ فَأُتِيَ بِخِوَانٍ عَلَيْهِ خُبْزٌ وَ أُتِيَ بِقَصْعَةِ ثَرِيدٍ وَ لَحْمٍ فَقَالَ هَلُمَّ إِلَيَّ هَذَا الطَّعَامَ فَدَنَوْتُ فَوَضَعَ يَدَهُ فِيهِ وَ رَفَعَهَا وَ هُوَ يَقُولُ أَسْتَجِيرُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ هَذَا مَا لَا نَصْبِرُ عَلَيْهِ فَكَيْفَ النَّارُ هَذَا مَا لَا نَقْوَى عَلَيْهِ فَكَيْفَ النَّارُ هَذَا مَا لَا نُطِيقُهُ فَكَيْفَ النَّارُ

Ahmad Bin Muhammad, from Ibn Mahboub, from Yunus Bin Yaqoub, from Suleyman Bin Khalid who said,

‘I was present at a dinner of Abu Abdullahasws in the summer, so they came with a platter upon which was bread, and they came with a bowl of Sareyd, and meat. So heasws said: ‘Come closer to me for this food’. So I approached, and heasws touched it with hisasws hand, and raised it and heasws was saying: ‘Iasws seek Protection with Allahazwj from the Fire, Iasws seek Refuge with Allahazwj from the Fire, Iasws seek Refuge with Allahazwj from the Fire. This is what we cannot be patient upon, so how (can we be patient upon) the Fire. This is what we do not have the strength upon (to bear), so how (can we bear) the Fire. This is what we cannot endure, so how (can we endure) the Fire?’

قَالَ وَ كَانَ ( عليه السلام ) يُكَرِّرُ ذَلِكَ حَتَّى أَمْكَنَ الطَّعَامُ فَأَكَلَ وَ أَكَلْنَا مَعَهُ .

He (the narrator) said: ‘Heasws kept on repeating mentioning that until it was possible (to eat) the food, so heasws ate and I ate with himasws’.[1419]

باب نَهْكِ الْعِظَامِ

Chapter 73 – Stripping the bones (to eat the marrow)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ قَالَ صَنَعَ لَنَا أَبُو حَمْزَةَ طَعَاماً وَ نَحْنُ جَمَاعَةٌ فَلَمَّا حَضَرْنَا رَأَى رَجُلًا يَنْهَكُ عَظْماً فَصَاحَ بِهِ فَقَالَ لَا تَفْعَلْ فَإِنِّي سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ لَا تَنْهَكُوا الْعِظَامَ فَإِنَّ فِيهَا لِلْجِنِّ نَصِيباً وَ إِنْ فَعَلْتُمْ ذَهَبَ مِنَ الْبَيْتِ مَا هُوَ خَيْرٌ مِنْ ذَلِكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Al Haysam, from his father who said,

‘Abu Hamza made food for us and we were a group. So when we were presented (the meal), he saw a man stripping the bone and taking its marrow, so he shouted at him saying, ‘Do not do (it), for I heard Aliasws Bin Al-Husaynasws saying: ‘Do not strip the bone (taking out the marrow) for therein is a share for the Jinn, and if you were to do it, there would go away from the house what is better than that’.[1420]

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باب السَّمَكِ

Chapter 74 – The Fish

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَعَا بِتَمْرٍ فَأَكَلَهُ ثُمَّ قَالَ مَا بِي شَهْوَةٌ وَ لَكِنِّي أَكَلْتُ سَمَكاً ثُمَّ قَالَ مَنْ بَاتَ وَ فِي جَوْفِهِ سَمَكٌ لَمْ يُتْبِعْهُ بِتَمَرَاتٍ أَوْ عَسَلٍ لَمْ يَزَلْ عِرْقُ الْفَالِجِ يَضْرِبُ عَلَيْهِ حَتَّى يُصْبِحَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Saeed Bin Janaah,

(It has been narrated) from a slave of Abu Abdullahasws who said, ‘Heasws called for dates, so heasws ate them, then said: ‘There is no desire with measws but Iasws have eaten fish’. Then heasws said: ‘The one who sleeps and in his inside is a fish, and he does not follow it up with dates or honey, the vein of leprosy would not cease to strike upon him until the morning’.[1421]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ السَّمَكَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Nuh Bin Shuayb, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Rasool-Allahsaww ate the meat, said: ‘O Allahazwj! Bless for us in it, and Replace by it (something) better than it’.[1422]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ مُعَتِّبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ قَالَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ يَوْماً يَا مُعَتِّبُ اطْلُبْ لَنَا حِيتَاناً طَرِيَّةً فَإِنِّي أُرِيدُ أَنْ أَحْتَجِمَ فَطَلَبْتُهَا ثُمَّ أَتَيْتُهُ بِهَا فَقَالَ لِي يَا مُعَتِّبُ سَكْبِجْ لَنَا شَطْرَهَا وَ اشْوِ لَنَا شَطْرَهَا فَتَغَدَّى مِنْهَا وَ تَعَشَّى أَبُو الْحَسَنِ ( عليه السلام ) .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Ali Al Hamdany, from Ma’tab,

(It has been narrated) from Abu Abdullahasws, or said, from Abu Al-Hassanasws having said one day: ‘O Ma’tab! Seek out fresh fish for usasws, for Iasws intend get cupping done’. So we sought it out, then came with it to himasws, so heasws said to me: ‘O Ma’tab! Cook part of it in vingar for us, and grill part of it for us. So we had lunch from it, and Abu Al-Hassanasws had dinner’.[1423]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ مِثْلَهُ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Bin Bundar, from his father and Ahmad Bin Abu Abdullah, altogether from Muhammad Bin Ali Al Hamdany – similar to it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالسَّمَكِ فَإِنَّكَ إِنْ أَكَلْتَهُ بِغَيْرِ خُبْزٍ أَجْزَأَكَ وَ إِنْ أَكَلْتَهُ بِخُبْزٍ أَمْرَأَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed who said,

‘I heard Abu Al-Hassanasws saying: ‘It is on you with (eating) the fish, for if you were to eat it without bread, it would suffice you, and if you eat it with bread, it would fill you up’.[1424]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ ابْنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُدْمِنُوا أَكْلَ السَّمَكِ فَإِنَّهُ يُذِيبُ الْجَسَدَ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa, from Ibn Al Yas’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not be habitual in eating the fish for it melts the body’.[1425]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْحِيتَانِ يُذِيبُ الْجِسْمَ .

Ali Bin Muhammad Bin Bundar, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Eating the fish melts the body’.[1426]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ الْجَسَدَ .

Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The fresh fish melts the body’.[1427]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى رَفَعَهُ قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ شَحْمَ الْعَيْنِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, raising it,

(Heasws) said: ‘The fresh fish melts the fat of the eye’.[1428]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ شَحْمَ الْعَيْنَيْنِ .

Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The fresh fish melts the fat of the two eyes’.[1429]

مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ بَعْضُ أَصْحَابِنَا إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) يَشْكُو إِلَيْهِ دَماً وَ صَفْرَاءَ فَقَالَ إِذَا احْتَجَمْتُ هَاجَتِ الصَّفْرَاءُ وَ إِذَا أَخَّرْتُ الْحِجَامَةَ أَضَرَّنِي الدَّمُ فَمَا تَرَى فِي ذَلِكَ فَكَتَبَ ( عليه السلام ) احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً كَبَاباً

Muhammad Bin Yahya said,

‘One of our companions wrote to Abu Muhammadasws complaining to himasws about blood and paleness saying, ‘When I get cupping done, it leads to paleness, and when I delay the cupping, so what is yourasws view regarding that?’ So heasws wrote: ‘Get cupping done and eat upon the effects of cupping, fresh grilled fish’.

قَالَ فَأَعَدْتُ عَلَيْهِ الْمَسْأَلَةَ بِعَيْنِهَا فَكَتَبَ ( عليه السلام ) احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً كَبَاباً بِمَاءٍ وَ مِلْحٍ قَالَ فَاسْتَعْمَلْتُ ذَلِكَ فَكُنْتُ فِي عَافِيَةٍ وَ صَارَ غِذَايَ .

He (the narrator) said, ‘So I re-iterated the same question to himasws, so heasws wrote: ‘Get cupping done, and eat upon the effects of the cupping, fresh grilled fish with water and salt. He (the narrator) said, ‘So I worked upon that, so I was upon good health and it became my (regular) intake’.[1430]

باب بَيْضِ الدَّجَاجِ

Chapter 75 – Eggs of the chicken

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ يُونُسَ عَنْ مُرَازِمٍ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَيْضَ فَقَالَ أَمَا إِنَّهُ خَفِيفٌ يَذْهَبُ بِقَرَمِ اللَّحْمِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ja’far Bin Muhammad Bin Hakeym, from Yunus, from Murazam who said,

‘Abu Abdullahasws mentioned the eggs, so heasws said: ‘But, it is light, it does away with (reduces) nibbling the meat’.

قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُرَازِمٍ أَنَّهُ زَادَ فِيهِ وَ لَيْسَتْ لَهُ غَائِلَةُ اللَّحْمِ .

He (the narrator) said, ‘An Muhammad Bin Ismail Bin Baie reported from Ja’far Bin Muhammad Bin Hakeym, from Murazam having increased in it,

(Heasws said): ‘And it does not have for it the suffering pain of the meat’.[1431]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عُمَرَ بْنِ أَبِي حَسْنَةَ الْجَمَّالِ قَالَ شَكَوْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) قِلَّةَ الْوَلَدِ فَقَالَ لِي اسْتَغْفِرِ اللَّهَ وَ كُلِ الْبَيْضَ بِالْبَصَلِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Umar Bin Abu Hasana Al Jammal who said,

‘I complained to Abu Al-Hassanasws of the scarcity of the births (children). So heasws said to me: ‘Seek Forgiveness of Allahazwj and eat the eggs with the onions’.[1432]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ ( عليهم السلام ) إِلَى اللَّهِ عَزَّ وَ جَلَّ قِلَّةَ النَّسْلِ فَقَالَ كُلِ اللَّحْمَ بِالْبَيْضِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Dorost, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A Prophetas from the Prophetsas complained to Allahazwj Mighty and Majestic of the scarcity of the offspring. So Heazwj Said: “Eat the meat with the eggs”.[1433]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ كَثْرَةُ أَكْلِ الْبَيْضِ تَزِيدُ فِي الْوَلَدِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘I heard Abu Al Hassanasws saying: ‘Frequenting the eating of the eggs increases in the births (children)’.[1434]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ جَدِّهِ وَ قَيْسِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُخُّ الْبَيْضِ خَفِيفٌ وَ الْبَيَاضُ ثَقِيلٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from his father, from his grandfather, and Qays Bin Abdul Aziz,

(It has been narrated) from Abu Abdullahasws having said: ‘The yolk of the egg is light, and the albumen is heavy’.[1435]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدَّجَاجَةَ تَكُونُ فِي الْمَنْزِلِ وَ لَيْسَ مَعَهَا دِيكٌ تَعْتَلِفُ مِنَ الْكُنَاسَةِ وَ غَيْرِهَا وَ تَبِيضُ مِنْ غَيْرِ أَنْ يَرْكَبَهَا الدِّيكُ فَمَا تَقُولُ فِي أَكْلِ ذَلِكَ الْبَيْضِ فَقَالَ لِي إِنَّ الْبَيْضَ إِذَا كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ فَلَا بَأْسَ بِهِ وَ بِأَكْلِهِ وَ هُوَ حَلَالٌ.

Muhammad Bin Yahya, from Muhammad Bin Musa, from Yaqoub Bin Yazeed, from Ibn Fazzal, from one of our companions, from Ibn Abu Yafour who said,

‘I said to Abu Abdullahasws that the chicken happens to be in the house and there is no rooster with her. She feeds upon the sweepings and other such, and she lays an egg from other than going near the rooster. So what are youasws saying regarding eating that egg?’ So heasws said to me: ‘The egg when it was from what its flesh can be eaten, so there is no problem with it and with eating it, and it is Permissible’.[1436]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الشَّاةِ وَ الْبَقَرَةِ رُبَّمَا دَرَّتِ اللَّبَنَ مِنْ غَيْرِ أَنْ يَضْرِبَهَا الْفَحْلُ وَ الدَّجَاجَةُ رُبَّمَا بَاضَتْ مِنْ غَيْرِ أَنْ يَرْكَبَهَا الدِّيكُ قَالَ فَقَالَ ( عليه السلام ) كُلُّ هَذَا حَلَالٌ طَيِّبٌ لَكَ كُلُّ شَيْ‏ءٍ يُؤْكَلُ لَحْمُهُ فَجَمِيعُ مَا كَانَ مِنْهُ مِنْ لَبَنٍ أَوْ بَيْضٍ أَوْ إِنْفَحَةٍ فَكُلُّ هَذَا حَلَالٌ طَيِّبٌ وَ رُبَّمَا يَكُونُ هَذَا قَدْ ضَرَبَهُ الْفَحْلُ وَ يُبْطِئُ وَ كُلُّ هَذَا حَلَالٌ .

Abu Ali Al Ashary, from one of our companions, from Ibn Abu Najran, from Dawood Bin Farqad who said,

‘I asked Abu Abdullahasws about the sheep and the cow, sometimes they give milk from other than the stallion having hit her, and the chicken laying eggs from without going near the rooster’. So heasws said: ‘All this is Permissible, good for you, everything which you can eat its flesh, so the entirety of whatever was from it, from milk, or eggs, or rennet, so eating this is Permissible, good; and sometimes this happens after the stallion having come across her and mated, and all this is Permissible’.[1437]

باب فَضْلِ الْمِلْحِ

Chapter 76 – Merits of the salt

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ بِالْمِلْحِ فِي طَعَامِكَ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّهُ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَهُ بِالْمِلْحِ دَفَعَ اللَّهُ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُهَا الْجُذَامُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said to Amir Al-Momineenasws: ‘O Aliasws! Start with salt in your meal, and end with the salt, for the one who starts his meal with the salt and ends it with the salt, Allahazwj Repels from him seventy types from the types of the afflictions, the easiest one being the leprosy’.[1438]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ طَعَامَكَ بِالْمِلْحِ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَ بِالْمِلْحِ عُوفِيَ مِنِ اثْنَيْنِ وَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ مِنْهُ الْجُذَامُ وَ الْجُنُونُ وَ الْبَرَصُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to Aliasws! O Aliasws! Begin your meal with the salt and end with the salt, for the one who begins his meal with the salt and ends with the salt, would be cured from seventy-two types of affliction, from it being the leprosy, and the insanity, and the vitiligo’.[1439]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ فِي الْمِلْحِ شِفَاءً مِنْ سَبْعِينَ دَاءً أَوْ قَالَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْأَوْجَاعِ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا تَدَاوَوْا إِلَّا بِهِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from a man, from Sa’ad Al Askaf,

(It has been narrated) from Abu Ja’farasws having said: ‘In the salt is a healing from seventy illnesses’, or said: ‘Seventy types of the pains’. Then heasws said: ‘If the people knew what is in the salt, they would not cure (illnesses) except by it’.[1440]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ابْدَءُوا بِالْمِلْحِ فِي أَوَّلِ طَعَامِكُمْ فَلَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ لَاخْتَارُوهُ عَلَى الدِّرْيَاقِ الْمُجَرَّبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Begin with the salt at the inception of your meal, for had the people known what is in the salt, they would choose it over the experimental antidote’.[1441]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا يُخْصِبُ خِوَانٌ لَا مِلْحَ عَلَيْهَا وَ أَصَحُّ لِلْبَدَنِ أَنْ يُبْدَأَ بِهِ فِي أَوَّلِ الطَّعَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ja’fary,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘It is not fruitful, a food-spread which has not salt upon it, and it is corrective for the body that one begins by it during the starting of the meal’.[1442]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ فَرْوَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) أَنْ مُرْ قَوْمَكَ يَفْتَتِحُوا بِالْمِلْحِ وَ يَخْتَتِمُوا بِهِ وَ إِلَّا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Sukeyn Bin Ammar, from Fuzayl Al Rassan, from Farwa,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas Bin Imranas that: “Order youras people they should be beginning with the salt, and ending with it, or else they should not be blaming except for themselves’.[1443]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ لَنَا الرِّضَا ( عليه السلام ) أَيُّ الْإِدَامِ أَحْرَى فَقَالَ بَعْضُنَا اللَّحْمُ وَ قَالَ بَعْضُنَا الزَّيْتُ وَ قَالَ بَعْضُنَا اللَّبَنُ فَقَالَ هُوَ ( عليه السلام ) لَا بَلِ الْمِلْحُ وَ لَقَدْ خَرَجْنَا إِلَى نُزْهَةٍ لَنَا وَ نَسِيَ بَعْضُ الْغِلْمَانِ الْمِلْحَ فَذَبَحُوا لَنَا شَاةً مِنْ أَسْمَنِ مَا يَكُونُ فَمَا انْتَفَعْنَا بِشَيْ‏ءٍ حَتَّى انْصَرَفْنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibrahim Bin Abu Mahmoud who said,

‘Al-Rezaasws said to us: ‘Which food item is the worthiest?’ So one of us said, ‘The meat’, and one of us said, ‘The oil’, and one of us said, ‘The milk’. So heasws said: ‘It is naught but the salt, and we had gone out on a trip of ours and one of the slaves had forgotten the salt. So he slaughter a sheep for us from as fat as it can be, but it did not benefit us with anything until we dispersed (came back)’.[1444]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ ذَرَّ عَلَى أَوَّلِ لُقْمَةٍ مِنْ طَعَامِهِ الْمِلْحَ ذَهَبَ عَنْهُ بِنَمَشِ الْوَجْهِ .

From him, from Yaqoub Bin Yazeed, raising it, said,

‘Abu Abdullahasws said: ‘The one who sprinkles the salt upon the first morsel of his meal, the blemishes would go away from his face’.[1445]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ إِنَّ الْعَقْرَبَ لَسَعَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَعَنَكِ اللَّهُ فَمَا تُبَالِينَ مُؤْمِناً آذَيْتِ أَمْ كَافِراً ثُمَّ دَعَا بِالْمِلْحِ فَدَلَكَهُ فَهَدَتْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

‘Heasws said: ‘The scorpion bit Rasool-Allahsaww, so hesaww said: ‘May Allahazwj Curse you, for you (scorpions) don’t care whether it is a believer that you harm or an Infidel’. Then hesaww called for the salt, so hesaww rubbed it down and pressed it’. 

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا بَغَوْا مَعَهُ دِرْيَاقاً .

Then Abu Ja’farasws said: ‘If the people knew what was in the salt, they would not seek any other antidote with it’.[1446]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ عَمْرِو بْنِ إِبْرَاهِيمَ جَمِيعاً عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَدَغَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَقْرَبٌ فَنَفَضَهَا وَ قَالَ لَعَنَكِ اللَّهُ فَمَا يَسْلَمُ مِنْكِ مُؤْمِنٌ وَ لَا كَافِرٌ ثُمَّ دَعَا بِالْمِلْحِ فَوَضَعَهُ عَلَى مَوْضِعِ اللَّدْغَةِ ثُمَّ عَصَرَهُ بِإِبْهَامِهِ حَتَّى ذَابَ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا احْتَاجُوا مَعَهُ إِلَى دِرْيَاقٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, and Amro Bin Ibrahim, altogether from Khalaf Bin Hammad, from yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘A scorpion stung Rasool-Allahsaww, so hesaww shook it off and said: ‘May Allahazwj Curse you, for neither a Believer nor an Infidel is safe from you’. Then hesaww called for the salt, so hesaww placed it upon the place of the bite and pressed it by hissaww thumb until it melted. Then hesaww said: ‘If the people knew what was in the salt, they would not be needy along with it, for any (other) antidote’.[1447]

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باب الْخَلِّ وَ الزَّيْتِ

Chapter 77 – The Vinegar (Al-Khal) and the oil

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ كُنْتُ أُفْطِرُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي شَهْرِ رَمَضَانَ فَكَانَ أَوَّلُ مَا يُؤْتَى بِهِ قَصْعَةً مِنْ ثَرِيدِ خَلٍّ وَ زَيْتٍ فَكَانَ أَوَّلُ مَا يَتَنَاوَلُ مِنْهَا ثَلَاثَ لُقَمٍ ثُمَّ يُؤْتَى بِالْجَفْنَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Khalid Bin Najeeh who said,

‘I broke Fast with Abu Abdullahasws and with Abu Al-Hassanasws the 1st, during the Month of Ramazan, so the first of what was brought with was a bowl of Vinegar Sareyd and oil. So the first of what heasws took from it was three morsels, then they came with the (large) bowl’.[1448]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَلَامَةَ الْقَلَانِسِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا تَكَلَّمْتُ قَالَ لِي مَا لِي أَسْمَعُ كَلَامَكَ قَدْ ضَعُفَ قُلْتُ قَدْ سَقَطَ فَمِي قَالَ فَكَأَنَّهُ شَقَّ عَلَيْهِ ذَلِكَ ثُمَّ قَالَ فَأَيَّ شَيْ‏ءٍ تَأْكُلُ قُلْتُ آكُلُ مَا كَانَ فِي الْبَيْتِ فَقَالَ عَلَيْكَ بِالثَّرِيدِ فَإِنَّ فِيهِ بَرَكَةً فَإِنْ لَمْ يَكُنْ لَحْمٌ فَالْخَلُّ وَ الزَّيْتُ .

From him, from Usman Bin Isa, from Hammad Bin Usman, from Salama Al Qalanasy who said,

‘I went over to Abu Abdullahasws. So when I spoke, heasws said to me: ‘What is the matter Iasws hear your speech as weak?’ I said, ‘My mouth has fallen’. It was as if that was grievous to himasws. Then heasws said: ‘So which thing do you eat?’ I said, ‘I eat whatever was in the house’. So heasws said: ‘Upon you is with (eating the) Sareyd, for therein is a Blessing, but if there does not happen to be any meat, so the vinegar and the oil’.[1449]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زَيْدِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَشْبَهَ النَّاسِ طِعْمَةً بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْكُلُ الْخُبْزَ وَ الْخَلَّ وَ الزَّيْتَ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ .

From him, from Ismail Bin Mihran, from Hammad Bin Usman, from Zayd Bin Al Hassan who said,

‘I heard Abu Abdullahasws saying: ‘Amir Al-Momineenasws was the most resembling of the people with Rasool-Allahsaww in hisasws meals. Heasws used to eat the bread, and the vinegar, and the oil, and heasws would feed the people, the bread and the meat’.[1450]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُبَيْدَةَ الْوَاسِطِيِّ عَنْ عَجْلَانَ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ عَتَمَةٍ وَ كَانَ يَتَعَشَّى بَعْدَ عَتَمَةٍ فَأُتِيَ بِخَلٍّ وَ زَيْتٍ وَ لَحْمٍ بَارِدٍ فَجَعَلَ يَنْتِفُ اللَّحْمَ فَيُطْعِمُنِيهِ وَ يَأْكُلُ هُوَ الْخَلَّ وَ الزَّيْتَ وَ يَدَعُ اللَّحْمَ فَقَالَ إِنَّ هَذَا طَعَامُنَا وَ طَعَامُ الْأَنْبِيَاءِ ( عليهم السلام ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ubeyda Al Wasity, from Ajlan who said,

‘I had dinner with Abu Abdullahasws after darkness, and heasws tended to have dinner after darkness. So they came with vinegar, and oil, and cold meat, so heasws went on to pluck the meat and feed it, and heasws (himself) would eat the vinegar, and the oil, and leave the meat. So heasws said: ‘This is ourasws meal, and a meal of the Prophetsas’.[1451]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا جَارِيَةُ ائْتِينَا بِطَعَامِنَا الْمَعْرُوفِ فَأُتِيَ بِقَصْعَةٍ فِيهَا خَلٌّ وَ زَيْتٌ فَأَكَلْنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abdul Al A’ala who said,

‘I ate with Abu Abdullahasws, so heasws said: ‘O maid, come to us with ourasws well-known meal’. So she came with a bow in which was vinegar and oil, so we ate’.[1452]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَحَبَّ الْأَصْبَاغِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْخَلُّ وَ الزَّيْتُ وَ قَالَ هُوَ طَعَامُ الْأَنْبِيَاءِ ( عليهم السلام ) .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of the dishes to Rasool-Allahsaww was the vinegar, and the oil, and hesaww said: ‘It is a meal of the Prophetsas’.[1453]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا افْتَقَرَ أَهْلُ بَيْتٍ يَأْتَدِمُونَ بِالْخَلِّ وَ الزَّيْتِ وَ ذَلِكَ أُدْمُ الْأَنْبِيَاءِ ( عليهم السلام ) .

And by this chain,

‘Heasws said: ‘Amir Al-Momineenasws said: ‘They would never be poor, the family which is habitual with the vinegar, and the oil, and that is the sauce of the Prophetsas’.[1454]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّعَامِ فَقَالَ عَلَيْكَ بِالْخَلِّ وَ الزَّيْتِ فَإِنَّهُ مَرِي‏ءٌ فَإِنَّ عَلِيّاً ( عليه السلام ) كَانَ يُكْثِرُ أَكْلَهُ وَ إِنِّي أُكْثِرُ أَكْلَهُ وَ إِنَّهُ مَرِي‏ءٌ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from his father, from one of our companions, from Ayoub Bin Al Hurr, from Muhammad Bin Ali Al Halby who said,

‘I asked Abu Abdullahasws about the meal, so heasws said: ‘Upon you is (eating) with the vinegar and the oil, for it is nourishing, and Aliasws used to frequently eat it, and Iasws frequently eat it, and it is nourishing’.[1455]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْخَلَّ وَ الزَّيْتَ وَ يَجْعَلُ نَفَقَتَهُ تَحْتَ طِنْفِسَتِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘Amir Al-Momineenasws used eat the vinegar and the oil, and heasws kept the expenditure (for it) under hisasws carpet’.[1456]

باب الْخَلِّ

Chapter 78 – The Vinegar (Al-Khal)

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا فَقَرَّبَتْ إِلَيْهِ كِسَراً فَقَالَ هَلْ عِنْدَكِ إِدَامٌ فَقَالَتْ لَا يَا رَسُولَ اللَّهِ مَا عِنْدِي إِلَّا خَلٌّ فَقَالَ ( صلى الله عليه وآله ) نِعْمَ الْإِدَامُ الْخَلُّ مَا أَقْفَرَ بَيْتٌ فِيهِ الْخَلُّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww went over to Umm Salmaas, so sheas forwarded a piece of bread nearer to himsaww So hesaww said: ‘Is there sauce with youas?’ So sheas said, ‘No, O Rasool-Allahsaww, there is nothing with meas except for vinegar’. So hesaww said: ‘The best of the sauces is the vinegar, it would never be impoverish, a house in wherein is the vinegar’.[1457]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخَلُّ يَشُدُّ الْعَقْلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘The vinegar strengthens the intellect’.[1458]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا أَقْفَرَ بَيْتٌ فِيهِ خَلٌّ وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘It would not get impoverished, a house wherein is vinegar, and Rasool-Allahsaww had said that’.[1459]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ أَنَّ رَجُلًا كَانَ عِنْدَ الرِّضَا ( عليه السلام ) بِخُرَاسَانَ فَقُدِّمَتْ إِلَيْهِ مَائِدَةٌ عَلَيْهَا خَلٌّ وَ مِلْحٌ فَافْتَتَحَ ( عليه السلام ) بِالْخَلِّ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ أَمَرْتَنَا أَنْ نَفْتَتِحَ بِالْمِلْحِ فَقَالَ هَذَا مِثْلُ هَذَا يَعْنِي الْخَلَّ وَ إِنَّ الْخَلَّ يَشُدُّ الذِّهْنَ وَ يَزِيدُ فِي الْعَقْلِ .

Ali Bin Muhammad Bundar, from his father, from Muhammad Bin Ali Al Hamdany that,

A man was in the presence of Al-Rezaasws at Khurasan, so a meal was forwarded to him, upon it was vinegar and salt. So heasws began with the vinegar, and the man said, ‘May I be sacrificed for youasws, we have been instructed that we should begin with the salt’. So heasws said: ‘This is similar to this, meaning the vinegar, and the vinegar strengthens the mind, and increases in the intellect’.[1460]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَنَبْدَأُ بِالْخَلِّ عِنْدَنَا كَمَا تَبْدَءُونَ بِالْمِلْحِ عِنْدَكُمْ فَإِنَّ الْخَلَّ لَيَشُدُّ الْعَقْلَ .

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Aban Bin Abdul Malik, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullahasws having said: Weasws begin with the vinegar in ourasws presence, just as you all are beginning with the salt in your presence, for the vinegar strengthens the intellect’.[1461]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَحَبَّ الْأَصْبَاغِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْخَلُّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The most beloved of the dishes to Rasool-Allahsaww was the vinegar’.[1462]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نِعْمَ الْإِدَامُ الْخَلُّ يَكْسِرُ الْمِرَّةَ وَ يُطْفِئُ الصَّفْرَاءَ وَ يُحْيِي الْقَلْبَ .

Ali Bin Ibrahim, from one of our companions, from Abdullah Bin Abdul Rahman Al Samma, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The best of the sauces is the vinegar, it breaks the bitterness, and extinguishes the paleness, and revives the heart’.[1463]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ خَلُّ الْخَمْرِ فَقَالَ ( عليه السلام ) إِنَّهُ لَيَقْتُلُ دَوَابَّ الْبَطْنِ وَ يَشُدُّ الْفَمَ .

Ali, from his father, from Hannan, from his father,

(It has been narrated) from Abu Abdullahasws, said, ‘The wine vinegar was mentioned in hisasws presence, so heasws said: ‘It kills the insects of the belly and strengthens the mouth’.[1464]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَلُّ الْخَمْرِ يَشُدُّ اللِّثَةَ وَ يَقْتُلُ دَوَابَّ الْبَطْنِ وَ يَشُدُّ الْعَقْلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Vinegar of the wine strengthens the gums, and kills the insects of the belly, and strengthens the intellect’.[1465]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيْ عُمَرَ بْنِ مُوسَى عَنْ أَبِيهِمَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الِاصْطِبَاغُ بِالْخَلِّ يَقْطَعُ شَهْوَةَ الزِّنَا .

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, from Muhammad and Ahmad the two sons of Umar Bin Musa, from their father,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The staining (of the food) with the vinegar cuts the desire of the adultery’.[1466]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ أَحْمَدَ بْنِ رَزِينٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ عَلَيْكَ بِخَلِّ الْخَمْرِ فَاغْمِسْ فِيهِ فَإِنَّهُ لَا يَبْقَى فِي جَوْفِكَ دَابَّةٌ إِلَّا قَتَلَهَا .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Rabie Al Musally, form Ahmad Bin Razeyn, from Sufyan Bin Al Samt,

(It has been narrated) from Abu Abdullahasws having said: ‘Upon you is with (eating) the wine vinegar, therefore immerse (bread etc.) in it, for there would not remain an insect in your inside but it would kill it’.[1467]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ بَنِي إِسْرَائِيلَ كَانُوا يَسْتَفْتِحُونَ بِالْخَلِّ وَ يَخْتِمُونَ بِهِ وَ نَحْنُ نَسْتَفْتِحُ بِالْمِلْحِ وَ نَخْتِمُ بِالْخَلِّ .

Muhammad Bin Yahya, from one of our companions, from Ali Bin Suleyman Bin Rusheyd, from Muhammad Bin Abdullah, from Suleyman Al Salaymi,

(It has been narrated) from Abu Abdullahasws having said: ‘The Children of Israel were beginning (their meals) with the vinegar, and they were ending with it, and weasws begin with the salt and end with the vinegar’.[1468]

باب الْمُرِّيِّ

Chapter 79 – Al-Murrayya

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يُوسُفَ ( عليه السلام ) لَمَّا كَانَ فِي السِّجْنِ شَكَا إِلَى رَبِّهِ عَزَّ وَ جَلَّ أَكْلَ الْخُبْزِ وَحْدَهُ وَ سَأَلَ إِدَاماً يَأْتَدِمُ بِهِ وَ قَدْ كَانَ كَثُرَ عِنْدَهُ قِطَعُ الْخُبْزِ الْيَابِسِ فَأَمَرَهُ أَنْ يَأْخُذَ الْخُبْزَ وَ يَجْعَلَهُ فِي إِجَّانَةٍ وَ يَصُبَّ عَلَيْهِ الْمَاءَ وَ الْمِلْحَ فَصَارَ مُرِّيّاً فَجَعَلَ يَأْتَدِمُ بِهِ ( عليه السلام ) .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Muhammad Bin Ahmad Bin Abu Mahmoud, from his father,

(It has been narrated) raising it from Abu Abdullahasws having said that when Yusufas was in the prison, heas complained to hisas Lordazwj Mighty and Majestic of eating the bread on its own, and asked for a gravy to eat it with, and with himas used to be abundance of pieces of the dry bread’. So Heazwj Commanded himas that heas should take the bread and make it to be in a pot and pour water upon it, and the salt. So it became Murayya, so heas went on to dip with it’.[1469]

باب الزَّيْتِ وَ الزَّيْتُونِ

Chapter 80 – The oil and the Olive

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُوا الزَّيْتَ وَ ادَّهِنُوا بِالزَّيْتِ فَإِنَّهُ مِنْ شَجَرَةٍ مُبَارَكَةٍ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Eat the (Olive) oil, and massage with the (Olive) oil, for it is from a Blessed tree’.[1470]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws – similar to it.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ مِمَّا أَوْصَى بِهِ آدَمُ ( عليه السلام ) إِلَى هِبَةِ اللَّهِ ابْنِهِ أَنْ كُلِ الزَّيْتُونَ فَإِنَّهُ مِنْ شَجَرَةٍ مُبَارَكَةٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ubeydullah Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘From what Adamas had bequeathed to Hibtallahas, hisas sonas was: ‘Eat the Olive for it is from a Blessed tree’.[1471]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَوْ غَيْرِهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَقُولُونَ الزَّيْتُونُ يُهَيِّجُ الرِّيَاحَ فَقَالَ إِنَّ الزَّيْتُونَ يَطْرُدُ الرِّيَاحَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar, or someone else who said,

‘I said to Abu Abdullahasws, ‘They (the people) are saying the Olives stimulates the wind’. So heasws said: ‘The Olives dispels the wind’.[1472]

عَنْهُ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ وَاسِعٍ عَنْ إِسْحَاقَ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَبِي دَاوُدَ النَّخَعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ادَّهِنُوا بِالزَّيْتِ وَ أْتَدِمُوا بِهِ فَإِنَّهُ دُهْنَةُ الْأَخْيَارِ وَ إِدَامُ الْمُصْطَفَيْنَ مُسِحَتْ بِالْقُدْسِ مَرَّتَيْنِ بُورِكَتْ مُقْبِلَةً وَ بُورِكَتْ مُدْبِرَةً لَا يَضُرُّ مَعَهَا دَاءٌ .

From him, from Mansour Bin Al Abbas, from Muhammad Bin Abdullah Bin Wasi’a, from Is’haq Bin Ismail, from Muhammad Bin Yazeed, from Abu Dawood Al Nkhai’e,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Massage with the oil, and use it as a sauce for it is a massager of the best ones and a sauce of the Chosen ones. It has been wiped with the Holiness twice, Blessed coming and Blessed returning, an illness does not harm with it’.[1473]

مَنْصُورُ بْنُ الْعَبَّاسِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الزَّارِعِ الْبَصْرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْنَا عِنْدَهُ الزَّيْتُونَ فَقَالَ الرَّجُلُ يَجْلِبُ الرِّيَاحَ فَقَالَ لَا بَلْ يَطْرُدُ الرِّيَاحَ .

Mansour Bin Al Abbas, from Ibrahim Bin Muhammad al Zara’a Al Basry, from a man,

(It has been narrated) from Abu Abdullahasws, said, ‘We mentioned the Olives in hisasws presence, so the man said, ‘It brings the wind’. So heasws said: ‘No, but it dispels the wind’.[1474]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ الْجَرِيرِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّيْتُ دُهْنُ الْأَبْرَارِ وَ إِدَامُ الْأَخْيَارِ بُورِكَ فِيهِ مُقْبِلًا وَ بُورِكَ فِيهِ مُدْبِراً انْغَمَسَ بِالْقُدْسِ مَرَّتَيْنِ .

A number of our companions, from Sahl Bin Ziyad, from Al Nowfaly, from Al Jareery, from Abdul Momin Al Ansary,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The oil is a massager of the righteous, and a sauce of the best ones. There is Blessing in it coming, and a Blessing in it returning, immersed in the Holiness twice’.[1475]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الزَّيْتُونُ يَزِيدُ فِي الْمَاءِ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, raising it, said,

‘Abu Abdullahasws said: ‘The Olives increase in the water’.[1476]

باب الْعَسَلِ

Chapter 81 – The Honey

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اسْتَشْفَى النَّاسُ بِمِثْلِ الْعَسَلِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Muhammad Bin Sowqa,

(It has been narrated) from Abu Abdullahasws having said: ‘The people are not healed with the likes of (healing with) the honey’.[1477]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَعْقُ الْعَسَلِ شِفَاءٌ مِنْ كُلِّ دَاءٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ وَ هُوَ مَعَ قِرَاءَةِ الْقُرْآنِ وَ مَضْغِ اللُّبَانِ يُذِيبُ الْبَلْغَمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Licking the honey is a healing from every illness. Allahazwj Mighty and Majestic Says [16:69] There comes forth from its belly a beverage of many colours, in which there is healing for the people, and it is with the recitation of the Quran and chewing frankincense[1478] melts the phlegm’.[1479]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعْجِبُهُ الْعَسَلُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww liked the honey’.[1480]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ سُكَيْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَأْكُلُ الْعَسَلَ وَ يَقُولُ آيَاتٌ مِنَ الْقُرْآنِ وَ مَضْغُ اللُّبَانِ يُذِيبُ الْبَلْغَمَ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Sukeyn,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww used to eat the honey and hesaww was saying: ‘A Verse from the Quran and chewing the frankincense melts the phlegm’.[1481]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَا اسْتَشْفَى مَرِيضٌ بِمِثْلِ الْعَسَلِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al Hassanasws having said: ‘A patient cannot be healed like (he can) with the likes of honey’.[1482]

––––––––

باب السُّكَّرِ

Chapter 82 – The Sugar

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍقَالَ كَانَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) كَثِيراً مَا يَأْكُلُ السُّكَّرَ عِنْدَ النَّوْمِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘Abu Al-Hassanasws the 1st used to frequently eat the sugar at sleep time’.[1483]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَئِنْ كَانَ الْجُبُنُّ يَضُرُّ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعُ فَإِنَّ السُّكَّرَ يَنْفَعُ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرُّ مِنْ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Aziz Al abdy who said,

‘Abu Abdullahasws said: ‘While it was that the cheese harms from everything and does not benefit, so the sugar benefits from everything and does not harm from anything’ (it is the Suleymaniyya sugar, see the Hadeeth below).[1484]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَزْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي رَجُلٌ شَاكِي فَقَالَ أَيْنَ هُوَ عَنِ الْمُبَارَكِ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْمُبَارَكُ قَالَ السُّكَّرُ قُلْتُ أَيُّ السُّكَّرِ جُعِلْتُ فِدَاكَ قَالَ سُلَيْمَانِيُّكُمْ هَذَا .

Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Muhammad Bin Ahmad Al Azdy, from one of our companions, raising it, said,

‘A man complained to Abu Abdullahasws, so he said, ‘I am a complaining man’. So heasws said: ‘Where is it from the Blessed?’ So I said, ‘May I be sacrificed for youasws! And what is the Blessed?’ Heasws said: ‘The sugar’. I said, ‘Which sugar, may I be sacrificed for youasws?’ Heasws said: ‘Your Suleymaniyya, this’.[1485]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الرِّضَا ( عليه السلام ) أَوْ قَالَ بَعْضُ أَصْحَابِنَا عَنِ الرِّضَا ( عليه السلام ) قَالَ السُّكَّرُ الطَّبَرْزَدُ يَأْكُلُ الْبَلْغَمَ أَكْلًا .

Ahmad Bin Muhammad, from Muhammad Bin Sahl,

(It has been narrated) from al-Rezaasws, or said, ‘one of our companions from Al-Rezaasws, having said: ‘The Al-Tabarzad sugar eats up the phlegm with a devouring’.[1486]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْوَجَعَ فَقَالَ لِي إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَكُلْ سُكَّرَتَيْنِ قَالَ فَفَعَلْتُ ذَلِكَ فَبَرَأْتُ فَخَبَّرْتُ بَعْضَ الْمُتَطَبِّبِينَ وَ كَانَ أَفْرَهَ أَهْلِ بِلَادِنَا فَقَالَ مِنْ أَيْنَ عَرَفَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا هَذَا مِنْ مَخْزُونِ عِلْمِنَا أَمَا إِنَّهُ صَاحِبُ كُتُبٍ فَيَنْبَغِي أَنْ يَكُونَ أَصَابَهُ فِي بَعْضِ كُتُبِهِ .

Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Al no’man, from one of our companions who said,

‘I complained to Abu Abdullahasws of the pain. So heasws said to me: ‘When you go to your bed so eat two (lumps of) sugar’. He said, ‘So I did that, and I was cured. So I informed one of the physicians and he was the most splendid of the people of our city, so he said, ‘From where did Abu Abdullahasws recognise this. This is from the treasures of our knowledge. However, heasws is the owner of Books, so it is befitting that heasws happened to have found it in one of hisasws Books’.[1487]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَتِّبٍ قَالَ لَمَّا تَعَشَّى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِي إِذَا دَخَلْتَ الْخِزَانَةَ فَاطْلُبْ لِي سُكَّرَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ لَيْسَ ثَمَّ شَيْ‏ءٌ فَقَالَ ادْخُلْ وَيْحَكَ قَالَ فَدَخَلْتُ فَوَجَدْتُ سُكَّرَتَيْنِ فَأَتَيْتُهُ بِهِمَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Sa’dan Bin Muslim, from Mo’tab who said,

‘When I had dinner with Abu Abdullahasws, heasws said to me: ‘When you enter the storage so seek out for measws, two (lumps of) sugar’. So I said, ‘May I be sacrificed for youasws! There is nothing there’. So heasws said, ‘Enter, woe be unto you!’ So I entered and found two (lumps of) sugar, so came with these to himasws’.[1488]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا إِلَيْهِ رَجُلٌ الْوَبَاءَ فَقَالَ لَهُ وَ أَيْنَ أَنْتَ عَنِ الطَّيِّبِ الْمُبَارَكِ قَالَ قُلْتُ وَ مَا الطَّيِّبُ الْمُبَارَكُ فَقَالَ سُلَيْمَانِيُّكُمْ هَذَا قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَوَّلَ مَنِ اتَّخَذَ السُّكَّرَ سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, raising it,

(It has been narrated) from Abu Abdullahasws, said, ‘A man complained to himasws of the epidemic, so heasws said to him: ‘And where are you from the good, the Blessed?’ He said, ‘I said, ‘And what is the good, the Blessed?’ So heasws said: ‘Your Suleymaniyya (a type of sugar), this’. Abu Abdullahasws said: ‘The first one to take the sugar was Suleymanas Bin Dawoodas’.[1489]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ عُبَيْدٍ الْخَيَّاطِ عَنْ عَبْدِ الْعَزِيزِ عَنِ ابْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا عِنْدَهُ أَلْفُ دِرْهَمٍ لَيْسَ عِنْدَهُ غَيْرُهَا ثُمَّ اشْتَرَى بِهَا سُكَّراً لَمْ يَكُنْ مُسْرِفاً .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Ubeyd Al Khayyat, from Abdul Aziz, from Ibn Sinan, from A man,

(It has been narrated) from Abu Abdullahasws having said: ‘If a man has a thousand Dirhams with him, not having with him other than it, then he buys sugar with (all of) it, he would not have been extravagant’.[1490]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ النَّبَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِأَبِي يَا بَشِيرُ بِأَيِّ شَيْ‏ءٍ تُدَاوُونَ مَرْضَاكُمْ فَقَالَ بِهَذِهِ الْأَدْوِيَةِ الْمِرَارِ فَقَالَ لَهُ لَا إِذَا مَرِضَ أَحَدُكُمْ فَخُذِ السُّكَّرَ الْأَبْيَضَ فَدُقَّهُ وَ صُبَّ عَلَيْهِ الْمَاءَ الْبَارِدَ وَ اسْقِهِ إِيَّاهُ فَإِنَّ الَّذِي جَعَلَ الشِّفَاءَ فِي الْمَرَارَةِ قَادِرٌ أَنْ يَجْعَلَهُ فِي الْحَلَاوَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from a number of our companions, from Ali Bin Asbaat, from Yahya Bin Bashir Al Nabbal who said,

‘Abu Abdullahasws to my father: ‘A Bashir! By which thing are you curing your sick ones?’ So he said, ‘By these bitter medicines’. So heasws said to him: ‘No. When one of you is sick, so take the white sugar, pound it and pour the cold water over it, make him drink it, for the One Whoazwj Made the healing to be in the bitter is Able to Make it to be in the sweet’.[1491]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَاسِرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ السُّكَّرُ الطَّبَرْزَدُ يَأْكُلُ الْبَلْغَمَ أَكْلًا .

A number of our companions, from Sahl Bin Ziyad, from Yasser,

(It has been narrated) from Al-Rezaasws having said: ‘The Al-Tabarzad sugar eats up the phlegm with a devouring’.[1492]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ حُمَّ بَعْضُ أَهْلِنَا فَوَصَفَ لَهُ الْمُتَطَبِّبُونَ الْغَافِثَ فَسَقَيْنَاهُ فَلَمْ يَنْتَفِعْ بِهِ فَشَكَوْتُ ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ مَا جَعَلَ اللَّهُ فِي شَيْ‏ءٍ مِنَ الْمُرِّ شِفَاءً خُذْ سُكَّرَةً وَ نِصْفاً فَصَيِّرْهَا فِي إِنَاءٍ وَ صُبَّ عَلَيْهَا الْمَاءَ حَتَّى يَغْمُرَهَا وَ ضَعْ عَلَيْهَا حَدِيدَةً وَ نَجِّمْهَا مِنْ أَوَّلِ اللَّيْلِ فَإِذَا أَصْبَحْتَ فَأَمْرِسْهَا بِيَدِكَ وَ اسْقِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym, from one of our companions who said,

‘One of our family members had fever, so the physicians prescribed Al-Ghafis (a herb) for him. So we made him drink it, but he did not benefit from it. So I complained of that to Abu Abdullahasws, so heasws said: ‘Allahazwj has not Made a healing in anything from the bitter. Take a (lump of) sugar and a half, so grind it in a vessel and pour water over it until it melts in it, and place iron over it, and apportion it from the beginning of the night. So when it becomes (a solution), so take it with your hand and make him drink it.

فَإِذَا كَانَتِ اللَّيْلَةُ الثَّانِيَةُ فَصَيِّرْهَا سُكَّرَتَيْنِ وَ نِصْفاً وَ نَجِّمْهَا كَمَا فَعَلْتَ وَ اسْقِهِ وَ إِذَا كَانَتِ اللَّيْلَةُ الثَّالِثَةُ فَخُذْ ثَلَاثَ سُكَّرَاتٍ وَ نِصْفاً وَ نَجِّمْهُنَّ مِثْلَ ذَلِكَ

So when it is the second night, so make it with two (lumps of) sugar and a half, and apportion it just as you had done beforehand, and make him drink it. And when it was the third night, so take three (lumps of) sugar and a half, and apportion it like that’.

قَالَ فَفَعَلْتُ فَشَفَى اللَّهُ عَزَّ وَ جَلَّ مَرِيضَنَا .

He (the narrator) said, ‘So I did, and Allahazwj Mighty and Majestic Healed our sick’.[1493]

باب السَّمْنِ

Chapter 83 – The Margarine

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سُمُونُ الْبَقَرِ شِفَاءٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The margarine of the cow is a healing’.[1494]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) السَّمْنُ دَوَاءٌ وَ هُوَ فِي الصَّيْفِ خَيْرٌ مِنْهُ فِي الشِّتَاءِ وَ مَا دَخَلَ جَوْفاً مِثْلُهُ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The margarine is a medicine, and it is better in the summer than it is in the winter, and none enters the inside, the likes of it’.[1495]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْمُطَّلِبِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْإِدَامُ السَّمْنُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Muttalib Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of the sauces is the margarine’.[1496]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا بَلَغَ الرَّجُلُ خَمْسِينَ سَنَةً فَلَا يَبِيتَنَّ وَ فِي جَوْفِهِ شَيْ‏ءٌ مِنَ السَّمْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man reaches fifty years, so he should not go to sleep and inside him is something from the margarine’.[1497]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَكَلَّمَهُ شَيْخٌ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُ مَا لِي أَرَى كَلَامَكَ مُتَغَيِّراً فَقَالَ لَهُ سَقَطَتْ مَقَادِيمُ فَمِي فَنَقَصَ كَلَامِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَيْضاً قَدْ سَقَطَ بَعْضُ أَسْنَانِي حَتَّى إِنَّهُ لَيُوَسْوِسُ إِلَيَّ الشَّيْطَانُ فَيَقُولُ لِي إِذَا ذَهَبَتِ الْبَقِيَّةُ فَبِأَيِّ شَيْ‏ءٍ تَأْكُلُ فَأَقُولُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,

‘I was in the presence of Abu Abdullahasws, so an old man from the people of Al-Iraq spoke to himasws, so heasws said to him: ‘What is the matter Iasws your speech as having changed?’ So he said to himasws, ‘The front (teeth) of my mouth have fallen off so my speech is deficient’. So Abu Abdullahasws said to him: ‘And Iasws as well, some of myasws teeth have fallen off to the extent that the Satanla whispers unto measws so hela is saying to measws, ‘When the remaining (teeth) go away, so which what thing would youasws be eating?’ So Iasws am saying: ‘There is not Strength except by Allahazwj’.

ثُمَّ قَالَ لِي عَلَيْكَ بِالثَّرِيدِ فَإِنَّهُ صَالِحٌ وَ اجْتَنِبِ السَّمْنَ فَإِنَّهُ لَا يُلَائِمُ الشَّيْخَ .

Then heasws said to me: ‘It is upon you with (eating) Al-Sareyd, for it is corrective, and keep away from the margarine, for it is not compatible with the old man’.[1498]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّمْنُ مَا دَخَلَ جَوْفاً مِثْلُهُ وَ إِنَّنِي لَأَكْرَهُهُ لِلشَّيْخِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from the one who mentioned it, from Abu Hafs Al Abbar,

(It has been narrated) from Abu Abdullahasws having said: ‘The margarine, nothing like it enters the inside, and Iasws dislike it for the old man’.[1499]

باب الْأَلْبَانِ

Chapter 84 – The Dairy products

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ طَعَاماً وَ لَا يَشْرَبُ شَرَاباً إِلَّا قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ إِلَّا اللَّبَنَ فَإِنَّهُ كَانَ يَقُولُ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Rabie Bin Muhammad al Musly, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Ja’farasws having said: ‘It never happened that Rasool-Allahsaww would eat food nor drink a drink except that hesaww said: ‘O Allahazwj! Bless for us in it, and Change it for that which is better than it’, except for the milk, for hesaww was saying: ‘O Allahazwj! Bless for us in it, and Increase it for us from it’.[1500]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ عُبَيْدِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَبَنُ الشَّاةِ السَّوْدَاءِ خَيْرٌ مِنْ لَبَنِ حَمْرَاوَيْنِ وَ لَبَنُ الْبَقَرِ الْحَمْرَاءِ خَيْرٌ مِنْ لَبَنِ سَوْدَاوَيْنِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Abbad Bin Yaqoub, from Ubeyd Bin Muhammad, from Muhamad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Milk of the black sheep is better than milk of the red ones; and milk of the red cow is better than the milk of the black ones’.[1501]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا شَرِبَ اللَّبَنَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever the Prophetsaww drank the milk, said: ‘O Allahazwj! Bless for us in it, and Increase for us from it’.[1502]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ الْفَارِسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ إِنِّي أَكَلْتُ لَبَناً فَضَرَّنِي قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ مَا يَضُرُّ لَبَنٌ قَطُّ وَ لَكِنَّكَ أَكَلْتَهُ مَعَ غَيْرِهِ فَضَرَّكَ الَّذِي أَكَلْتَهُ فَظَنَنْتَ أَنَّ ذَلِكَ مِنَ اللَّبَنِ .

Al Husayn Bin Muhammad, from Al Sayyari, from Ubeydullah Bin abu Abdullah Al Farsy, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘A man said to himasws, ‘I drank milk so it harmed me’. So Abu Abdullahasws said to him: ‘No, by Allahazwj, the milk does not harm at all, but you have eaten something else with it, so it harmed you, that which you ate, so you thought that, that (harm) is from the milk’.[1503]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ أَحَدٌ يَغَصُّ بِشُرْبِ اللَّبَنِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is no one who chokes by drinking the milk because Allahazwj Mighty and Majestic is Saying [16:66] pure milk, palatable for the drinkers’.[1504]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّبَنُ طَعَامُ الْمُرْسَلِينَ .

A number of our companions, from Ahmad Bin Muhammad, form Usman Bin Isa, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘The milk is a meal of the Mursil Prophetsas’.[1505]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَجُلٌ وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنِّي أَجِدُ الضَّعْفَ فِي بَدَنِي فَقَالَ لَهُ عَلَيْكَ بِاللَّبَنِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ .

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Abu Al Hassan Al Asbahany who said,

‘I was in the presence of Abu Abdullahasws, so a man said to himasws and I was listening, ‘May I be sacrificed for youasws! I find the weakness in my body’. So heasws said: ‘It is upon you with (drinking) the milk, for it builds the flesh and strengthens the bones’.[1506]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ فَإِنَّهُ يَنْفَعُ لَهُ اللَّبَنُ الْحَلِيبُ وَ الْعَسَلُ .

From him, from Nuh Bin Shuayb, from the one who mentioned it,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘The one to whom the water of the back changes, so it would be beneficial for him, the milk and the honey’.[1507]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِينَا بِلَحْمِ جَزُورٍ فَظَنَنْتُ أَنَّهُ مِنْ بَيْتِهِ فَأَكَلْنَا ثُمَّ أُتِينَا بِعُسٍّ مِنْ لَبَنٍ فَشَرِبَ مِنْهُ ثُمَّ قَالَ لِي اشْرَبْ يَا أَبَا مُحَمَّدٍ فَذُقْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ لَبَنٌ فَقَالَ إِنَّهَا الْفِطْرَةُ ثُمَّ أُتِينَا بِتَمْرٍ فَأَكَلْنَاهُ .

From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Muhammad Bin Ali Bin Abu Hamza, from Abu Baseer who said,

‘We ate with Abu Abdullahasws, so they came with camel meat. So we thought it is from hisasws house. So we ate, then they came with bowl of milk. So we drank from it. Then heasws said to me: ‘Drink, O Abu Muhammad!’ So I tasted it, and I said, ‘May I be sacrificed for youasws, milk!’ So heasws said: ‘It is the nature’. Then they came to us with dates, so we ate it’.[1508]

باب أَلْبَانِ الْبَقَرِ

Chapter 85 – The Cow milk

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَلْبَانُ الْبَقَرِ دَوَاءٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The cow milk is a medication’.[1509]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ شَكَوْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) ذِرْباً وَجَدْتُهُ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ شُرْبِ أَلْبَانِ الْبَقَرِ فَقَالَ لِي أَ شَرِبْتَهَا قَطُّ فَقُلْتُ لَهُ نَعَمْ مِرَاراً فَقَالَ كَيْفَ وَجَدْتَهَا فَقُلْتُ وَجَدْتُهَا تَدْبُغُ الْمَعِدَةَ وَ تَكْسُو الْكُلْيَتَيْنِ الشَّحْمَ وَ تُشَهِّي الطَّعَامَ فَقَالَ لِي لَوْ كَانَتْ أَيَّامُهُ لَخَرَجْتُ أَنَا وَ أَنْتَ إِلَى يَنْبُعَ حَتَّى نَشْرَبَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather who said,

‘I complained to Abu Ja’farasws of stomach pain, so heasws said to me:’ What prevents you from drinking the cow milk? Do you drink it at all?’ So I said to himasws, ‘Yes, repeatedly’. So heasws said: ‘How do you find it as?’ So I said, ‘I find it as repairing for the stomach, and a covering for fat of the two kidneys, and making me desirous for the food’. So heasws said: ‘If it was its days, Iasws and you would have gone out to Yanba’a until we drink it’.[1510]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِأَلْبَانِ الْبَقَرِ فَإِنَّهَا تُخْلَطُ مَعَ كُلِّ الشَّجَرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bnin Abu Nasr, from Aban Bin Usman, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Rasool-Allahsaww said: ‘It is upon you with (drinking) the cow milk, for it mingles with every tree’.[1511]

باب الْمَاسْتِ

Chapter 86 – The Yoghurt

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَكْلَ الْمَاسْتِ وَ لَا يَضُرُّهُ فَلْيَصُبَّ عَلَيْهِ الْهَاضُومَ قُلْتُ لَهُ وَ مَا الْهَاضُومُ قَالَ النَّانْخَواهُ .

Muhammad Bin Yahya,

(It has been narrated) raising it to Abu Al-Hassanasws having said: ‘The one who intends to eat the yoghurt and for it not to harm him, so let him pour the digestive (الْهَاضُومَ) over it’. I said to himasws, ‘And what is the digestive?’ Heasws said: ‘Al-Nankhwah (A herb)’.[1512]

باب أَلْبَانِ الْأُتُنِ

Chapter 87 – The Yoghurt water (Lassi)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَغَدَّيْتُ مَعَهُ فَقَالَ لِي أَ تَدْرِي مَا هَذَا قُلْتُ لَا قَالَ هَذَا شِيرَازُ الْأُتُنِ اتَّخَذْنَاهُ لِمَرِيضٍ لَنَا فَإِنْ أَحْبَبْتَ أَنْ تَأْكُلَ مِنْهُ فَكُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahma Bin Abu Najran, from Safwan Bin Yahya, from l Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws, said, ‘I had lunch with himasws, so heasws said to me: ‘Do you know what this is?’ I said, ‘No’. Heasws said: ‘Sheyraz Al-Atun.  Weasws take it for ourasws sick, so Iasws would love it if you would eat from it’. So I ate’.[1513]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِينَا بِسُكُرُّجَاتٍ فَأَشَارَ بِيَدِهِ نَحْوَ وَاحِدَةٍ مِنْهُنَّ وَ قَالَ هَذَا شِيرَازُ الْأُتُنِ اتَّخَذْنَاهُ لِعَلِيلٍ عِنْدَنَا وَ مَنْ شَاءَ فَلْيَأْكُلْ وَ مَنْ شَاءَ فَلْيَدَعْ .

Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Khalaf Bin Hammad, from Yahya Bin Abdullah who said,

‘I was in the presence of Abu Abdullahasws, and they came to us with small dishes. So heasws pointed with hisasws hand to one of them and said: ‘This is Sheyraz Al-Utun. Weasws take it for the sick ones with usasws, and the one who so desires to so let him eat, and the one who so desires to, so let him leave it’.[1514]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ اشْرَبْهَا .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about drinking the yoghurt milk. So heasws said: ‘Drink it’.[1515]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ الْمُبَارَكِ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ لِي لَا بَأْسَ بِهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Husayn Bin Al Mubarak, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about drinking the yoghurt milk, so heasws said to me: ‘There is no problem with it’.[1516]

باب الْجُبُنِّ

Chapter 88 – The Cheese

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْجُبُنِّ فَقَالَ لِي لَقَدْ سَأَلْتَنِي عَنْ طَعَامٍ يُعْجِبُنِي ثُمَّ أَعْطَى الْغُلَامَ دِرْهَماً فَقَالَ يَا غُلَامُ ابْتَعْ لَنَا جُبُنّاً وَ دَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا مَعَهُ وَ أُتِيَ بِالْجُبُنِّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abdullah Bin Suleyman who said,

‘I asked Abu Ja’farasws about the cheese, so heasws said to me: ‘You have asked measws about a food which Iasws love’.  Then heasws gave one Dirham to the slave, so heasws said: ‘O slave! Buy some cheese for us and call for the lunch’. So we had lunch with himasws, and they came with the cheese.

فَأَكَلَ وَ أَكَلْنَا مَعَهُ فَلَمَّا فَرَغْنَا مِنَ الْغَدَاءِ قُلْتُ لَهُ مَا تَقُولُ فِي الْجُبُنِّ فَقَالَ لِي أَ وَ لَمْ تَرَنِي أَكَلْتُهُ قُلْتُ بَلَى وَ لَكِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ فَقَالَ سَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ مَا كَانَ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ فَتَدَعَهُ.

So heasws ate and we ate with himasws. So when we were free from the lunch, I said to himasws, ‘What are youasws saying regarding the cheese?’ So heasws said to me: ‘Or did you not see measws eating it?’ I said, ‘Yes, but I would love to hear it from youasws’. So heasws said: ‘I shall inform you about the cheese and other such, everything what was Permissible regarding it, and Prohibited. So it is Permissible for you until you recognise the Prohibition with exactly it, so leave it’.[1517]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْجُبُنِّ قَالَ كُلُّ شَيْ‏ءٍ لَكَ حَلَالٌ حَتَّى يَجِيئَكَ شَاهِدَانِ يَشْهَدَانِ عِنْدَكَ أَنَّ فِيهِ مَيْتَةً .

Ahmad Bin Muhammad Al Kufy, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban Bin Abdul Rahman, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Abdullahasws regarding the cheese. Heasws said: ‘Everything is Permissible for you until two witnesses come to you with two testimonies in your presence that in it is a dead (animal thing)’.[1518]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ النَّيْسَابُورِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ عَنِ الْجُبُنِّ فَقَالَ دَاءٌ لَا دَوَاءَ فِيهِ

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Hashimy, from his father, from Muhammad Bin Al Fazal Al Neyshapouri, from one of his men,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked himasws about the cheese, so heasws said: ‘An illness, there is no cure in it’.

فَلَمَّا كَانَ بِالْعَشِيِّ دَخَلَ الرَّجُلُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرَ إِلَى الْجُبُنِّ عَلَى الْخِوَانِ فَقَالَ جُعِلْتُ فِدَاكَ سَأَلْتُكَ بِالْغَدَاةِ عَنِ الْجُبُنِّ فَقُلْتَ لِي إِنَّهُ هُوَ الدَّاءُ الَّذِي لَا دَوَاءَ لَهُ وَ السَّاعَةَ أَرَاهُ عَلَى الْخِوَانِ قَالَ فَقَالَ لِي هُوَ ضَارٌّ بِالْغَدَاةِ نَافِعٌ بِالْعَشِيِّ وَ يَزِيدُ فِي مَاءِ الظَّهْرِ .

So when it was the evening, the man came over to Abu Abdullahasws, so he looked at the cheese upon the table-spread, so he said, ‘May I be sacrificed for youasws! I asked youasws at lunch about the cheese, so youasws said to me: ‘It is an illness, there is no cure for it, and at this time I see it upon the food-spread?’ So heasws said to me: ‘It is harmful with the lunch and beneficial with the dinner, increasing in the water of the back’.

وَ رُوِيَ أَنَّ مَضَرَّةَ الْجُبُنِّ فِي قِشْرِهِ .

And it is reported that: ‘The harmfulness of the cheese is in its crust’.[1519]

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باب الْجُبُنِّ وَ الْجَوْزِ

Chapter 89 – The Cheese and the Wlanut

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ الْجَوْزِ فِي شِدَّةِ الْحَرِّ يُهَيِّجُ الْحَرَّ فِي الْجَوْفِ وَ يُهَيِّجُ الْقُرُوحَ عَلَى الْجَسَدِ وَ أَكْلُهُ فِي الشِّتَاءِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَدْفَعُ الْبَرْدَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Abdullahasws said: ‘Eating the walnuts during the intense heat agitates the heat in the inside and agitates the blisters upon the body, and eating it in the winter warms the kidneys and dispels the cold’.[1520]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْجُبُنُّ وَ الْجَوْزُ إِذَا اجْتَمَعَا فِي كُلِّ وَاحِدٍ مِنْهُمَا شِفَاءٌ وَ إِنِ افْتَرَقَا كَانَ فِي كُلِّ وَاحِدٍ مِنْهُمَا دَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Aziz Al Abdy who said,

‘Abu Abdullahasws said: ‘The cheese and the walnuts, when they gather together, in each one of them is a healing, and if these are separated, in each one of these is an illness’.[1521]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْجَوْزَ وَ الْجُبُنَّ إِذَا اجْتَمَعَا كَانَا دَوَاءً وَ إِذَا افْتَرَقَا كَانَا دَاءً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Idrees Bin Al Hassan, from Ubeyd Bin Zurara, from his father,

(It has been narrated) from Abu Abdullahasws that the walnuts and the cheese, when they gather together would be a cure, and when these two are separated, they would be an illness’.[1522]

أَبْوَابُ الْحُبُوبِ

CHAPTERS ON THE GRAINS

باب الْأَرُزِّ

Chapter 90 – The Rice

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَأْتِينَا مِنْ نَاحِيَتِكُمْ شَيْ‏ءٌ أَحَبُّ إِلَيَّ مِنَ الْأَرُزِّ وَ الْبَنَفْسَجِ إِنِّي اشْتَكَيْتُ وَجَعِي ذَلِكَ الشَّدِيدَ فَأُلْهِمْتُ أَكْلَ الْأَرُزِّ فَأَمَرْتُ بِهِ فَغُسِلَ وَ جُفِّفَ ثُمَّ قُلِيَ وَ طُحِنَ فَجُعِلَ لِي مِنْهُ سَفُوفٌ بِزَيْتٍ وَ طَبِيخٌ أَتَحَسَّاهُ فَأَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ عَنِّي بِذَلِكَ الْوَجَعَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Al Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws said: ‘There has not been brought to usasws from your areas anything more beloved to measws than the rice, and the viola. Iasws complained of intense pain, so Iasws was inspired to eat the rice. So Iasws ordered with it, so it was washed and dried. Then it was fried, and ground, so it was made from measws as an oiled powder, and cooked, so Iasws took it, so Allahazwj Mighty and Majestic Made that pain to go away from measws’.[1523]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ زُرَارَةَ قَالَ رَأَيْتُ دَايَةَ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) تُلْقِمُهُ الْأَرُزَّ وَ تَضْرِبُهُ عَلَيْهِ فَغَمَّنِي مَا رَأَيْتُهُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي أَحْسَبُكَ غَمَّكَ مَا رَأَيْتَ مِنْ دَايَةِ أَبِي الْحَسَنِ مُوسَى قُلْتُ لَهُ نَعَمْ جُعِلْتُ فِدَاكَ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and someone else, from Hisham Bin Al Hakam, from Zurara who said,

‘I saw a nurse-maid of Abu Al-Hassan Musaasws being fed the rice, and she threw it upon himasws. So it grieved me, what I saw. So I went over to Abu Abdullahasws, so heasws said to me: ‘Iasws reckon your grief is due to what you saw from a nursemaid of Abu Al-Hassan Musaasws’. I said, ‘Yes, may I be sacrificed for youasws’.

فَقَالَ لِي نِعْمَ الطَّعَامُ الْأَرُزُّ يُوَسِّعُ الْأَمْعَاءَ وَ يَقْطَعُ الْبَوَاسِيرَ وَ إِنَّا لَنَغْبِطُ أَهْلَ الْعِرَاقِ بِأَكْلِهِمُ الْأَرُزَّ وَ الْبُسْرَ فَإِنَّهُمَا يُوَسِّعَانِ الْأَمْعَاءَ وَ يَقْطَعَانِ الْبَوَاسِيرَ .

So heasws said to me: ‘The best of the foods is the rice, it expands the intestine, and cuts off the hemorrhoids, and we envy the people of Al-Iraq with their eating of the rice, and partially-ripened dates, for these two expand the intestine and cut off the hemorrhoids’.[1524]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَهُ رَجُلٌ فَقَالَ لَهُ إِنَّ ابْنَتِي قَدْ ذَبَلَتْ وَ بِهَا الْبَطَنُ فَقَالَ مَا يَمْنَعُكَ مِنَ الْأَرُزِّ بِالشَّحْمِ خُذْ حِجَاراً أَرْبَعاً أَوْ خَمْساً فَاطْرَحْهَا بِجَنْبِ النَّارِ وَ اجْعَلِ الْأَرُزَّ فِي الْقِدْرِ وَ اطْبُخْهُ حَتَّى يُدْرِكَ وَ خُذْ شَحْمَ كُلًى طَرِيّاً فَإِذَا بَلَغَ الْأَرُزُّ فَاطْرَحِ الشَّحْمَ فِي قَصْعَةٍ مَعَ الْحِجَارَةِ وَ كُبَّ عَلَيْهَا قَصْعَةً أُخْرَى ثُمَّ حَرِّكْهَا تَحْرِيكاً جَيِّداً وَ اضْبِطْهَا كَيْ لَا يَخْرُجَ بُخَارُهُ فَإِذَا ذَابَ الشَّحْمُ فَاجْعَلْهُ فِي الْأَرُزِّ ثُمَّ تَحَسَّاهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Suleyman Sl Haza’a, from Muhammad Bin Al Fayz who said,

‘I was in the presence of Abu Abdullahasws, so a man came over, so he said to himasws, ‘My daughter has withered and with her is the belly (pregnancy)’. So heasws said: ‘What prevents you from the rice with the fat? Take four or five stones, so place these by the side of the fire and make the rice to be in the pot and cook it until it is done, and take the fat of fresh kidneys. So when the rice reaches (is cooked), so place the fat in a bowl along with the stones, and cover over it with another bowl. Then stir it with a new stirring, and set it such that no steam comes out. So when the fat has melted, so make it to be in the rice, then she can eat it’.[1525]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الطَّعَامُ الْأَرُزُّ وَ إِنَّا لَنَدَّخِرُهُ لِمَرْضَانَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of the foods is the rice, and weasws preserve it for ourasws sick ones’.[1526]

عَنْهُ عَنْ يَحْيَى بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ نِعْمَ الطَّعَامُ الْأَرُزُّ وَ إِنَّا لَنُدَاوِي بِهِ مَرْضَانَا.

From him, from Yahya Bin Isa, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of the foods is the rice, and weasws cure ourasws sick ones with it’.[1527]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعَ بَطْنِي فَقَالَ لِي خُذِ الْأَرُزَّ فَاغْسِلْهُ ثُمَّ جَفِّفْهُ فِي الظِّلِّ ثُمَّ رُضَّهُ وَ خُذْ مِنْهُ فِي كُلِّ غَدَاةٍ مِلْ‏ءَ رَاحَتِكَ

From him, from Usman Bin Isa, from Khalid Bin Najeeh who said,

‘I complained to Abu Abdullahasws of stomach pains, so heasws said to me: ‘Take the rice, wash it, then dry it in the shade, then powder it, and take from it during every morning as per your convenience’.

وَ زَادَ فِيهِ إِسْحَاقُ الْجَرِيرِيُّ تَقْلِيهِ قَلِيلًا وَزْنَ أُوقِيَّةٍ وَ اشْرَبْهُ .

And Is’haq Al Jareery increased in it, ‘(Heasws said): ‘Fry it a little, the weight of one Awqiya (Unit of measurement), and drink it’.[1528]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حُمْرَانَ قَالَ كَانَ بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعُ الْبَطْنِ فَأَمَرَ أَنْ يُطْبَخَ لَهُ الْأَرُزُّ وَ يُجْعَلَ عَلَيْهِ السُّمَّاقُ فَأَكَلَهُ فَبَرَأَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Humran who said,

‘Abu Abdullahasws was with stomach pain, so heasws instructed that the rice be cooked for himasws, and the Sumac (a kind of pepper) sprinkled upon it. So heasws ate and was cured’.[1529]

––––––––

باب الْحِمِّصِ

Chapter 91 – The Chick-peas

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ نَادِرٍ الْخَادِمِ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يَأْكُلُ الْحِمِّصَ الْمَطْبُوخَ قَبْلَ الطَّعَامِ وَ بَعْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin saeed, from Nadir the servant who said,

‘Abu Al-Hassanasws used to eat the cooked chick-peas before the meal and after it’.[1530]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ إِنَّ الْعَدَسَ بَارَكَ عَلَيْهِ سَبْعُونَ نَبِيّاً فَقَالَ هُوَ الَّذِي يُسَمُّونَهُ عِنْدَكُمُ الْحِمِّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from MUawiya Bin Ammar who said,

‘I said to Abu Abdullahasws that the people are reporting that the Prophetsaww said: ‘The Lentils, seventy Prophetsas have Blessed upon it’’. So heasws said: ‘It is that which is named with you as the chick-peas, and weasws called it the lentils’.[1531]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا عَافَى أَيُّوبَ ( عليه السلام ) نَظَرَ إِلَى بَنِي إِسْرَائِيلَ قَدِ ازْدَرَعَتْ فَرَفَعَ طَرْفَهُ إِلَى السَّمَاءِ وَ قَالَ إِلَهِي وَ سَيِّدِي عَبْدُكَ أَيُّوبُ الْمُبْتَلَى عَافَيْتَهُ وَ لَمْ يَزْدَرِعْ شَيْئاً وَ هَذَا لِبَنِي إِسْرَائِيلَ زَرْعٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat, from Rafa’at who said,

‘I heard Abu Abdullahasws saying: ‘When Allahazwj Blessed and High Restored the health of Ayoubas, heas looked at (the affairs of) the Children of Israel who had farmed, so heas raised hisas eyes towards the sky and said: ‘Myas God, and myas Master! Yourazwj servant Ayoubas was afflicted and Youazwj Granted himas health, and heas has nowhere to plant anything, and this is a plantation of the Children of Israel’.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا أَيُّوبُ خُذْ مِنْ سُبْحَتِكَ كَفّاً فَابْذُرْهُ وَ كَانَتْ سُبْحَتُهُ فِيهَا مِلْحٌ فَأَخَذَ أَيُّوبُ ( عليه السلام ) كَفّاً مِنْهَا فَبَذَرَهُ فَخَرَجَ هَذَا الْعَدَسُ وَ أَنْتُمْ تُسَمُّونَهُ الْحِمِّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ .

So Allahazwj Mighty and Majestic Revealed unto himas: “O Ayoubas! Take a handful from youras rosary, so plant it”; and hisas rosary had salt in it. So Ayoubas took a handful from it, so heas planted it, and there came out this lentil, and you all are calling is as chick-peas, and weasws are calling it as lentils’.[1532]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْحِمِّصُ جَيِّدٌ لِوَجَعِ الظَّهْرِ وَ كَانَ يَدْعُو بِهِ قَبْلَ الطَّعَامِ وَ بَعْدَهُ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘The chick-peas is good for the back pain’, and heasws used to call for it before the meal and after it’.[1533]

باب الْعَدَسِ

Chapter 92 – The Lentils

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ الْعَدَسِ يُرِقُّ الْقَلْبَ وَ يُكْثِرُ الدَّمْعَةَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Eating the lentils softens the heat and frequents the tears’.[1534]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ أَنَّ بَعْضَ بَنِي إِسْرَائِيلَ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ قَسْوَةَ الْقَلْبِ وَ قِلَّةَ الدَّمْعَةِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ كُلِ الْعَدَسَ فَأَكَلَ الْعَدَسَ فَرَقَّ قَلْبُهُ وَ جَرَتْ دَمْعَتُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid,

from Furaat Bin Ahnaf that one of the Children of Israel complained to Allahazwj Mighty and Majestic of the hardness of the heart and the scarcity of the tears. So Allahazwj Mighty and Majestic Revealed unto him: “Eat the lentils”. So he ate the lentils, and the heart softened and the tears flowed’.[1535] (P.s. – This is no a Hadeeth)

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا رَجُلٌ إِلَى نَبِيِّ اللَّهِ ( صلى الله عليه وآله ) قَسَاوَةَ الْقَلْبِ فَقَالَ لَهُ عَلَيْكَ بِالْعَدَسِ فَإِنَّهُ يُرِقُّ الْقَلْبَ وَ يُسْرِعُ الدَّمْعَةَ .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abdul Rahman Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘A man complained to the Prophetsaww of Allahazwj of the hardness of the heart. So hesaww said to him: ‘It is upon you with (eating) the lentils, for it softens the heart and accelerates the tears’.[1536]

عَنْهُ عَنْ دَاوُدَ بْنِ إِسْحَاقَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع مَرَقَةً بِعَدَسٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ هَؤُلَاءِ يَقُولُونَ إِنَّ الْعَدَسَ قَدَّسَ عَلَيْهِ ثَمَانُونَ نَبِيّاً قَالَ كَذَبُوا لَا وَ اللَّهِ وَ لَا عِشْرُونَ نَبِيّاً .

From him, from Dawood Bin Is’haq Al Haza’a, from Muhammad Bin Al Qayz who said,

‘I ate lentil broth in the presence of Abu Abdullahasws, so I said, ‘May I be sacrificed for youasws! They (people) are saying that seventy Prophetsas have sanctified upon the lentils’. Heasws said: ‘They are lying! No, by Allahazwj, not even twenty Prophetsas’.

وَ رُوِيَ أَنَّهُ يُرِقُّ الْقَلْبَ وَ يُسْرِعُ الدَّمْعَةَ .

And it is reported that it softens the heart and accelerates the tears’.[1537]

باب الْبَاقِلَّى وَ اللُّوبِيَاءِ

Chapter 93 – The Borad-beans and the Kidney-beans

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عُمَرَ بْنِ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْبَاقِلَّى يُمَخِّخُ السَّاقَيْنِ وَ يَزِيدُ فِي الدِّمَاغِ وَ يُوَلِّدُ الدَّمَ الطَّرِيَّ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far, from Muhammad Bin Al Hassan, from Umar Bin Salma, from Muhammad Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘Eating the Broad-beans enhances the two thighs, and increases in the brain, and gives birth to fresh blood’.[1538]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَكْلُ الْبَاقِلَّى يُمَخِّخُ السَّاقَيْنِ وَ يُوَلِّدُ الدَّمَ الطَّرِيَّ .

From him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘Eating the broad-beans enhances the two thighs, and gives birth to the fresh blood’.[1539]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الْبَاقِلَّى بِقِشْرِهِ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from Salih Bin Uqba who said,

‘I heard Abu Abdullahasws saying: ‘Eat the Broad-beans with its skin for it repairs the stomach’.[1540]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللُّوبِيَاءِ يَطْرُدُ الرِّيَاحَ الْمُسْتَبْطِنَةَ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Abu Najran, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Kidney-beans expel the underlying wind’.[1541]

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باب الْمَاشِ

Chapter 94 – The Mung-beans

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَلَّابِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ شَكَا رَجُلٌ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) الْبَهَقَ فَأَمَرَهُ أَنْ يَطْبُخَ الْمَاشَ وَ يَتَحَسَّاهُ وَ يَجْعَلَهُ فِي طَعَامِهِ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ahmad Bin Al Hassan Al Jallab, from one of his companions who said,

‘A man complained to Abu Al-Hassanasws of vitiligo, so heasws ordered him that he should cook the Mung-beans, and apportion it and make it to be in his meal’.[1542]

باب الْجَاوَرْسِ

Chapter 95 – The Finger-millett

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ حَدَّثَنِي مَنْ أَكَلَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) هَرِيسَةً بِالْجَاوَرْسِ وَ قَالَ أَمَا إِنَّهُ طَعَامٌ لَيْسَ فِيهِ ثِقَلٌ وَ لَا لَهُ غَائِلَةٌ وَ إِنَّهُ أَعْجَبَنِي فَأَمَرْتُ أَنْ يُتَّخَذَ لِي وَ هُوَ بِاللَّبَنِ أَنْفَعُ وَ أَلْيَنُ فِي الْمَعِدَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ayoub Bin Nuh who said,

‘The one who ate Hareys with Abu Al-Hassanasws the 1st, (has) narrated to me with the Finger-millet and (heasws) said, ‘But, it is a food in which there is no heaviness, nor is there any painful suffering for it, and Iasws like it, therefore Iasws instructed that it should be taken for measws and it is beneficial with the milk, and soft in the stomach’.[1543]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ مَرِضْتُ بِالْمَدِينَةِ فَانْطَلَقَ بَطْنِي فَوَصَفَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَوِيقَ الْجَاوَرْسِ وَ أَمَرَنِي أَنْ آخُذَ سَوِيقَ الْجَاوَرْسِ وَ أَشْرَبَهُ بِمَاءِ الْكَمُّونِ فَفَعَلْتُ فَأَمْسَكَ بَطْنِي وَ عُوفِيتُ .

Muhammad Bin Yahya, from one of our companions, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer who said,

‘I fell sick at Al-Medina, so my stomach went (diarrhoea), so Abu Abdullahasws prescribed for me Al-Suweyq of the finger-millet and instructed me that I should take Al-Suweyq of the finger-millet and drink it with water of cumin. So I did it and my belly retained, and I regained health’.[1544]

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باب التَّمْرِ

Chapter 96 – The Dates

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُيَسِّرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَنْظُرْ أَيُّها أَزْكى طَعاماً فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ قَالَ أَزْكَى طَعَاماً التَّمْرُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Uqba, from Muyassar, from Muhammad Bin Abdul Aziz, from his father,

(It has been narrated) from Abu Ja’farasws or Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [18:19] then let him see which of them has purest food, so let him bring you provision from it’.[1545]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قُدِّمَ إِلَى رَسُولِ اللَّهِ ( عليه السلام ) طَعَامٌ فِيهِ تَمْرٌ إِلَّا بَدَأَ بِالتَّمْرِ .

From him, from his father, from Ibn Sinan, from Ibrahim Bin Mihzam, from Anbasa Bin Bajad,

(It has been narrated) from Abu Abdullahasws having said: ‘Never was a meal presented to Rasool-Allahsaww in which were dates, except that hesaww began with the dates’.[1546]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يُحِبُّ أَنْ يَرَى الرَّجُلَ تَمْرِيّاً لِحُبِّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) التَّمْرَ .

Ali Bin Ibrahim, from his father, from Hanaan Bin Sudeyr, from his father who said,

‘Aliasws Bin Al-Husaynasws loved to see a date-loving person due to the love of Rasool-Allahsaww for the dates’.[1547]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلْنَا عَلَيْهِ فَاسْتَدْعَى بِتَمْرٍ فَأَكَلْنَا ثُمَّ ازْدَدْنَا مِنْهُ ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي أُحِبُّ الرَّجُلَ أَوْ قَالَ يُعْجِبُنِي الرَّجُلُ إِذَا كَانَ تَمْرِيّاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra, from one of his companions, from Uqba Bin Bashir,

(It has been narrated) from Abu Ja’farasws, said, ‘We went over to himasws, so heasws called for the dates, and we ate them. Then heasws increased it for us from it, then said: ‘Rasool-Allahsaww said: ‘Isaww love the man’, or said: ‘Isaww like the man who loves to (eat) the date’.[1548]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي عَمْرٍو عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَيْرُ تُمُورِكُمُ الْبَرْنِيُّ يَذْهَبُ بِالدَّاءِ وَ لَا دَاءَ فِيهِ وَ يَذْهَبُ بِالْإِعْيَاءِ وَ لَا ضَرَرَ لَهُ وَ يَذْهَبُ بِالْبَلْغَمِ وَ مَعَ كُلِّ تَمْرَةٍ حَسَنَةٌ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Abu Amro, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of your dates is Al-Barny, it does away with the illnesses, and there is no illness in it, and it does away with the fatigue and there is no harmfulness for it, and it does away with the phlegm; and with every date is a Reward’.

وَ فِي رِوَايَةٍ أُخْرَى يَهْنَأُ وَ يَمْرَأُ وَ يَذْهَبُ بِالْإِعْيَاءِ وَ يُشْبِعُ .

And in another report, ‘It is palatable, and it is wholesome (nourishing), and it does away with the fatigue, and it satiates’.[1549]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ بَيْنَ يَدَيْهِ تَمْرٌ بَرْنِيٌّ وَ هُوَ مُجِدٌّ فِي أَكْلِهِ يَأْكُلُهُ بِشَهْوَةٍ فَقَالَ لِي يَا سُلَيْمَانُ ادْنُ فَكُلْ قَالَ فَدَنَوْتُ مِنْهُ فَأَكَلْتُ مَعَهُ وَ أَنَا أَقُولُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَرَاكَ تَأْكُلُ هَذَا التَّمْرَ بِشَهْوَةٍ فَقَالَ نَعَمْ إِنِّي لَأُحِبُّهُ

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Ismail Al Razy, from Suleyman Bin Ja’far Al Ja’fary who said,

‘I went over to Abu Al-Hassan Al-Rezaasws and in front of himasws were Barny dates heasws was constant in eating it, eating it with desire. So heasws said to me: ‘O Suleyman! Approach and eat’. So I approached himasws and ate with himasws, and I said to himasws, ‘May I be sacrificed for youasws! I see youasws eating this date with desire’. So heasws said: ‘Yes, Iasws love it’.

قَالَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ تَمْرِيّاً وَ كَانَ عَلِيٌّ ( عليه السلام ) تَمْرِيّاً وَ كَانَ الْحَسَنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ زَيْنُ الْعَابِدِينَ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبِي ( عليه السلام ) تَمْرِيّاً وَ أَنَا تَمْرِيٌّ وَ شِيعَتُنَا يُحِبُّونَ التَّمْرَ لِأَنَّهُمْ خُلِقُوا مِنْ طِينَتِنَا وَ أَعْدَاؤُنَا يَا سُلَيْمَانُ يُحِبُّونَ الْمُسْكِرَ لِأَنَّهُمْ خُلِقُوا مِنْ مَارِجٍ مِنْ نَارٍ .

He (the narrator) said, ‘I said, ‘And why is that so?’ Heasws said: ‘Because Rasool-Allahsaww was a date-lover, and Aliasws was a date-lover, and Al-Hassanasws was a date-lover, and Abu Abdullah Al-Husaynasws was a date-lover, and Zayn Al-Abideenasws was a date-lover, and Abu Ja’farasws was a date-lover, and Abu Abdullahasws was a date-lover, and myasws fatherasws was a date-lover, and ourasws Shias are loving the dates because they have been Created from ourasws clay, and ourasws enemies, O Sulayman, are loving the intoxicants because they have been Created from the [55:15] smokeless fire’.[1550]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّمْرُ الْبَرْنِيُّ يُشْبِعُ وَ يَهْنَأُ وَ يَمْرَأُ وَ هُوَ الدَّوَاءُ وَ لَا دَاءَ لَهُ يَذْهَبُ بِالْعَيَاءِ وَ مَعَ كُلِّ تَمْرَةٍ حَسَنَةٌ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Hisham Bin Al Hakam, from Zurrar,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Barny dates satiate, and it is palatable, and it is nourishing, and it is the cure and there is no illness for it. It does away with the fatigue, and with every date is a Reward’.[1551]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ خَطَّابٍ الْحَلَّالِ عَنْ عَلَاءِ بْنِ رَزِينٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَلَاءُ هَلْ تَدْرِي مَا أَوَّلُ شَجَرَةٍ نَبَتَتْ عَلَى وَجْهِ الْأَرْضِ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ قَالَ إِنَّهَا الْعَجْوَةُ فَمَا خَلَصَ فَهُوَ الْعَجْوَةُ وَ مَا كَانَ غَيْرَ ذَلِكَ فَإِنَّمَا هُوَ مِنَ الْأَشْبَاهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Khattab Al Hallal, from A’ala Bin Razeyn who said,

‘Abu Abdullahasws said to me: ‘O A’ala! Do you know what is the first tree planted upon the surface of the earth?’ I said, ‘Allahazwj and Hisazwj Rasoolsaww and a sonasws of Hisazwj Rasoolsaww are most knowing’. Heasws said: ‘It is Al-Ajwa. So whatever is pure so it is Al-Ajwa, and whatever was other than that, so rather it is from its resemblances’.[1552]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْعَجْوَةَ وَ الْعَتِيقَ مِنَ السَّمَاءِ قُلْتُ وَ مَا الْعَتِيقُ قَالَ الْفَحْلُ .

From him, from his father, form Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Sent down Al-Ajwa and Al-Ateeq from the sky’. I said, ‘And what is Al-Ateeq?’ Heasws said: ‘The stallion’.[1553]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَجْوَةُ هِيَ أُمُّ التَّمْرِ الَّتِي أَنْزَلَهَا اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ ( عليه السلام ) مِنَ الْجَنَّةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Ajwa, it is the mother of the dates which Allahazwj Mighty and Majestic Sent down to Adamas, from the Paradise’.[1554]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَجْوَةُ أُمُّ التَّمْرِ وَ هِيَ الَّتِي أَنْزَلَهَا اللَّهُ عَزَّ وَ جَلَّ مِنَ الْجَنَّةِ لآِدَمَ ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ما قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوها قائِمَةً عَلى أُصُولِها قَالَ يَعْنِي الْعَجْوَةَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Ajwa is the mother of the dates and it is which Allahazwj Mighty and Majestic Sent down from the Paradise to Adamas, and these are the Words of Allahazwj Mighty and Majestic [59:5] Whatever palm-tree you cut down or leave standing upon its roots – it Means Al-Ajwa’.[1555]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَتْ نَخْلَةُ مَرْيَمَ ( عليها السلام ) الْعَجْوَةَ وَ نَزَلَتْ فِي كَانُونَ وَ نَزَلَ مَعَ آدَمَ ( عليه السلام ) الْعَتِيقُ وَ الْعَجْوَةُ وَ مِنْهَا تَفَرَّقَ أَنْوَاعُ النَّخْلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The palm tree of Maryamas was Al-Ajwa, and it was Sent down in December/January, and Al-Ajwa and Al-Ateeq were Sent down with Adamas, and from it the variety of the palm trees disseminated’.[1556]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ قَالَ أَخَذْنَا مِنَ الْمَدِينَةِ نَوَى الْعَجْوَةِ فَغَرَسَهُ صَاحِبٌ لَنَا فِي بُسْتَانٍ فَخَرَجَ مِنْهُ السُّكَّرُ وَ الْهِيرُونُ وَ الشِّهْرِيزُ وَ الصَّرَفَانُ وَ كُلُّ ضَرْبٍ مِنَ التَّمْرِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,

‘We took a variety of dates from Al-Medina, so a companion of our planted it in an orchard. So there came out from it, Al-Sakkar, and Al-Heyroun, and Al-Shahreyz, and Al-Sarfan, and every type of date’.[1557]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّرَفَانُ سَيِّدُ تُمُورِكُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Sarfan is the chief of your dates’.[1558]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحِيرَةَ رَكِبَ دَابَّتَهُ وَ مَضَى إِلَى الْخَوَرْنَقِ فَنَزَلَ فَاسْتَظَلَّ بِظِلِّ دَابَّتِهِ وَ مَعَهُ غُلَامٌ لَهُ أَسْوَدُ فَرَأَى رَجُلًا مِنْ أَهْلِ الْكُوفَةِ قَدِ اشْتَرَى نَخْلًا فَقَالَ لِلْغُلَامِ مَنْ هَذَا فَقَالَ لَهُ هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام )

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, altogether from Sa’dan Bin Muslim, from one of our companions who said, ‘

When Abu Abdullahasws proceeded to Al-Hira, heasws rode hisasws animal, and went to Al-Khowrank. So heasws descended and took shade with the shadow of hisasws animal, and with himasws was a black slave of hisasws. So heasws a man from the people of Al-Kufa who had bought a palm tree said to the slave: ‘Who is this one?’ So he said to him, ‘This is Ja’farasws Bin Muhammadasws’.

فَجَاءَ بِطَبَقٍ ضَخْمٍ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَقَالَ لِلرَّجُلِ مَا هَذَا فَقَالَ هَذَا الْبَرْنِيُّ فَقَالَ فِيهِ شِفَاءٌ وَ نَظَرَ إِلَى السَّابِرِيِّ فَقَالَ مَا هَذَا فَقَالَ السَّابِرِيُّ فَقَالَ هَذَا عِنْدَنَا الْبِيضُ وَ قَالَ لِلْمُشَانِ مَا هَذَا فَقَالَ الرَّجُلُ الْمُشَانُ فَقَالَ ( عليه السلام ) هَذَا عِنْدَنَا أُمُّ جِرْذَانَ وَ نَظَرَ إِلَى الصَّرَفَانِ فَقَالَ مَا هَذَا فَقَالَ الرَّجُلُ الصَّرَفَانُ فَقَالَ هُوَ عِنْدَنَا الْعَجْوَةُ وَ فِيهِ شِفَاءٌ .

So he came with a huge platter (of various dates) and placed it in front of himasws. So heasws said to the man: ‘What is this?’ He said, ‘This is Al-Barny (dates)’. So heasws said: ‘Therein is a healing’, and heasws looked at Al-Sabiriyya (dates), so heasws said: ‘What is this?’ So he said, ‘Al-Sabiriyya’. So heasws said: ‘With us this is (called) Al-Bayz’. An heasws said for Al-Mushan (dates): ‘What is this?’ So the man said, ‘Al-Mushan (dates)’. So heasws said: ‘This, with us is (called) Umm Jirzan’. And heasws looked at Al-Safran, so heasws said: ‘What is this?’ So the man said, ‘Al-Sarfan’. So heasws said: ‘With us it is (called) Al-Ajwa and therein is a healing’.[1559]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَتِ التُّمُورُ عِنْدَهُ فَقَالَ الْوَاحِدُ عِنْدَكُمْ أَطْيَبُ مِنَ الْوَاحِدِ عِنْدَنَا وَ الْجَمِيعُ عِنْدَنَا أَطْيَبُ مِنَ الْجَمِيعِ عِنْدَكُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws, said, ‘The dates were mentioned in hisasws presence, so heasws said: ‘The one (type) with you is better than one (type) with us, and the entirety of what is with us is better than the entirety of what is with you all’.[1560]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ أَبِي سُلَيْمَانَ الْحَمَّارِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَنَا بِمَضِيرَةٍ وَ طَعَامٍ بَعْدَهَا ثُمَّ أَتَى بِقِنَاعٍ مِنْ رُطَبٍ عَلَيْهِ أَلْوَانٌ فَجَعَلَ ( عليه السلام ) يَأْخُذُ بِيَدِهِ الْوَاحِدَةَ بَعْدَ الْوَاحِدَةِ فَيَقُولُ أَيَّ شَيْ‏ءٍ تُسَمُّونَ هَذَا فَنَقُولُ كَذَا وَ كَذَا حَتَّى أَخَذَ وَاحِدَةً فَقَالَ مَا تُسَمُّونَ هَذِهِ فَقُلْنَا الْمُشَانَ فَقَالَ نَحْنُ نُسَمِّيهَا أُمَّ جِرْذَانَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُتِيَ بِشَيْ‏ءٍ مِنْهَا فَأَكَلَ مِنْهَا وَ دَعَا لَهَا فَلَيْسَ شَيْ‏ءٌ مِنْ نَخْلٍ أَحْمَلَ مِنْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from Abu Suleyman Al Hammar who said,

‘We were in the presence of Abu Abdullahasws, so they came to us with Mazeyra (a sauce), and food after it. Then we were given a basket of dates upon which were a variety of these. So heasws went on to take with hisasws hand one after the other, and heasws was saying: ‘Which thing do you call this one?’ So we said such and such, until heasws he took (another) one, so heasws said: ‘So what are you calling this one?’ So we said, ‘Al-Mushan’. So heasws said: ‘We call it Umm Jirzan, and that Rasool-Allahsaww was given something from it, so hesaww ate from it, and supplicated for it, therefore there is nothing from the palm trees which is more fruit-bearing than it’.[1561]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِيَ بِرُطَبٍ فَجَعَلَ يَأْكُلُ مِنْهُ وَ يَشْرَبُ الْمَاءَ وَ يُنَاوِلُنِي الْإِنَاءَ فَأَكْرَهُ أَنْ أَرُدَّهُ فَأَشْرَبُ حَتَّى فَعَلَ ذَلِكَ مِرَاراً قَالَ فَقُلْتُ إِنِّي كُنْتُ صَاحِبَ بَلْغَمٍ فَشَكَوْتُ إِلَى أَهْرَنَ طَبِيبِ الْحَجَّاجِ فَقَالَ لِي أَ لَكَ نَخْلٌ فِي بُسْتَانٍ قُلْتُ نَعَمْ قَالَ فِيهِ نَخْلٌ قُلْتُ نَعَمْ فَقَالَ لِي عُدَّ عَلَيَّ مَا فِيهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Ammar Al Sabaty who said,

‘I was with Abu Abdullahasws, so heasws brought me some dates, and heasws went on to eat from it, and drank the water, and heasws gave me the bowl. So I disliked to return it, so I drank until I had done that repeatedly. So I said, ‘I was with excess phlegm so I complained about it to Ahran the physician of Al-Hajjaj’. So heasws said to me: ‘Is there a palm tree for you in the orchard?’ I said, ‘Yes’. Heasws said: ‘Therein are palm trees?’ I said, ‘Yes’. So heasws said to me: ‘Count to measws whatever its therein’.

فَعَدَدْتُ حَتَّى بَلَغْتُ الْهِيرُونَ فَقَالَ لِي كُلْ مِنْهُ سَبْعَ تَمَرَاتٍ حِينَ تُرِيدُ أَنْ تَنَامَ وَ لَا تَشْرَبِ الْمَاءَ فَفَعَلْتُ وَ كُنْتُ أُرِيدُ أَنْ أَبْصُقَ فَلَا أَقْدِرُ عَلَى ذَلِكَ فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي اشْرَبِ الْمَاءَ قَلِيلًا وَ أَمْسِكْ حَتَّى يَعْتَدِلَ طَبْعُكَ فَفَعَلْتُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا أَنَا فَلَوْ لَا الْمَاءُ مَا بَالَيْتُ أَلَّا أَذُوقَهُ .

So I counted until I reached Al-Heyroun (a type of date). So heasws said to me: ‘Eat seven dates from it whenever you intend to sleep, and do not drink the water’. So I did it, and I wanted to spit but I did not have the ability upon that. So I complained to himasws of that, so heasws said to me: ‘Drink the water, a little, and wait until your condition is moderate’. So I did it. So Abu Abdullahasws said: ‘As for myselfasws, so had it not been for the water, I would not care if Iasws do not taste it’.[1562]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ فِي كُلِّ يَوْمٍ سَبْعَ تَمَرَاتٍ عَجْوَةٍ عَلَى الرِّيقِ مِنْ تَمْرِ الْعَالِيَةِ لَمْ يَضُرَّهُ سَمٌّ وَ لَا سِحْرٌ وَ لَا شَيْطَانٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Dahqan, from Dorost Bin Abu Mansour, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats seven Ajwa dates during every day upon the empty stomach from the dates of Al-Aaliya (A place in Al-Medina), neither would poison harm him, nor sorcery, nor Satanla’.[1563]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَبْعَ تَمَرَاتٍ عَجْوَةٍ عِنْدَ مَنَامِهِ قَتَلْنَ الدِّيدَانَ مِنْ بَطْنِهِ .

From him, from Yaqoub Bin Yazeed, from Ziyad Bin Marwan Al Qindy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats seven Ajwa dates at his sleep time, would kill the insects in his belly’.[1564]

أَبْوَابُ الْفَوَاكِهِ

Chapter 97 – The Fruits

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ يَحْيَى الطَّحَّانِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَمْسٌ مِنْ فَوَاكِهِ الْجَنَّةِ فِي الدُّنْيَا الرُّمَّانُ الْإِمْلِيسِيُّ وَ التُّفَّاحُ الشَّيْسَقَانُ وَ السَّفَرْجَلُ وَ الْعِنَبُ الرَّازِقِيُّ وَ الرُّطَبُ الْمُشَانُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ahmad Bin Suleyman, from Ahmad Bin Yahya Al Tahhan, from the one who narrated it,

(It has been narrated) from Abu Abullahasws having said: ‘Five are from the fruits of the Paradise in the world – the Al-Amleysi Pomegranate, and Al-Sheysqan apple, and the Quince, and the Al-Raziqy grapes, and Al-Mushan dates’.[1565]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ زَكَرِيَّا اللُّؤْلُؤِيِّ عَنْ سُلَيْمَانَ بْنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا الْجَارُودِ يُحَدِّثُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَرْبَعَةٌ نَزَلَتْ مِنَ الْجَنَّةِ الْعِنَبُ الرَّازِقِيُّ وَ الرُّطَبُ الْمُشَانُ وَ الرُّمَّانُ الْإِمْلِيسِيُّ وَ التُّفَّاحُ الشَّيْسَقَانُ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Abdul Aziz Bin Zakariyya Al Lu’lui, from Suleyman Bin Al Mufazzal who said,

‘I heard Abu Al-Jaroud narrating Abou Abu Ja’farasws having said: ‘Four descended from the Paradise – Al-Raziqy grape, and Al-Mushan date, and Al-Amleysi pomegranate, and Al-Sheysqan apple’.[1566]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَكْرَهُ تَقْشِيرَ الثَّمَرَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws himasws having disliked peeling the fruits’.[1567]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ عَمَّنْ ذَكَرَهُ عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِكُلِّ ثَمَرَةٍ سَمّاً فَإِذَا أَتَيْتُمْ بِهَا فَمَسُّوهَا بِالْمَاءِ أَوِ اغْمِسُوهَا فِي الْمَاءِ يَعْنِي اغْسِلُوهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Husayn Bin Al Munzar, from the one who mentioned it, from Furat Bin Ahnaf who said,

‘Abu Abdullahasws said: ‘For every fruit there is poison, so whenever you are given it, so wipe it with the water, or immerse it in the water, meaning wash it’.[1568]

باب الْعِنَبِ

Chapter 98 – The Grapes

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ الْمُسْلِيِّ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَمَّنْ رَأَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْخُبْزَ بِالْعِنَبِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Al Rabie Al Musally, for Marouf Bin Kharbouz,

(It has been narrated) from the one who saw Amir Al-Momineenasws eating the bread with the grapes’.[1569]

عَنْهُ عَنِ الْقَاسِمِ الزَّيَّاتِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُوسَى بْنِ الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا حَسَرَ الْمَاءُ عَنْ عِظَامِ الْمَوْتَى فَرَأَى ذَلِكَ نُوحٌ ( عليه السلام ) جَزِعَ جَزَعاً شَدِيداً وَ اغْتَمَّ لِذَلِكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ هَذَا عَمَلُكَ بِنَفْسِكَ أَنْتَ دَعَوْتَ عَلَيْهِمْ فَقَالَ يَا رَبِّ إِنِّي أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ كُلِ الْعِنَبَ الْأَسْوَدَ لِيَذْهَبَ غَمُّكَ .

From him, from Al Qasin Al Zayyat, from Aban Bin Usman, from Musa Bin Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘When the water laid bare the bones of the dead, so Noahas saw that and panicked with an intense panic, and was aggrieved due to that. So Allahazwj Mighty and Majestic Revealed unto himas: “This is your doing, youas supplicated against them”. So heas said: ‘O Lordazwj! Ias seek Forgiveness from Youazwj and Ias repent to Youazwj’. So Allahazwj Mighty and Majestic Revealed unto himas: “If youas were to eat the black grapes, it would do away with (remove) your grief’.[1570]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يُعْجِبُهُ الْعِنَبُ فَكَانَ يَوْماً صَائِماً فَلَمَّا أَفْطَرَ كَانَ أَوَّلُ مَا جَاءَ الْعِنَبُ أَتَتْهُ أُمُّ وَلَدٍ لَهُ بِعُنْقُودِ عِنَبٍ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ فَدَفَعَهُ إِلَيْهِ فَدَسَّتْ أُمُّ وَلَدِهِ إِلَى السَّائِلِ فَاشْتَرَتْهُ مِنْهُ ثُمَّ أَتَتْهُ بِهِ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ آخَرُ فَأَعْطَاهُ إِيَّاهُ فَفَعَلَتْ أُمُّ الْوَلَدِ كَذَلِكَ ثُمَّ أَتَتْهُ بِهِ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ آخَرُ فَأَعْطَاهُ فَفَعَلَتْ أُمُّ الْوَلَدِ مِثْلَ ذَلِكَ فَلَمَّا كَانَ فِي الْمَرَّةِ الرَّابِعَةِ أَكَلَهُ ( عليه السلام ).

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Aliasws Bin Al-Husaynasws liked the grapes. So one day heas was Fasting, and when heas broke Fast the first of what came were the grapes, given to himasws by a mother of hisas child, a cluster of grapes. So she placed these in front of himasws, and a beggar came over. So heasws handed these over to him, and the mother of hisas child went to the beggar and bought them off from him. Then she came with it and placed it in front of himasws. So another beggar came over, and heasws gave these to him. So the mother of hisas child did the like of that. Then she came with these and placed them in front of himas. So there came another beggar, and heasws gave these to him. So the mother of hisasws child did the like of that. So when it was during the fourth time, heasws ate it (as no other beggar came over)’.[1571]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الْغَمَّ فَأَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِأَكْلِ الْعِنَبِ .

A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Salih,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘A Prophetas from the Prophetsas complained to Allahas Mighty and Majestic of the gloom, so Allahazwj Mighty and Majestic Commanded himas with eating the grapes’.[1572]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بَقَّاحٍ عَنْ هَارُونَ بْنِ الْخَطَّابِ عَنْ أَبِي الْحَسَنِ الرَّسَّانِ قَالَ كُنْتُ أَرْعَى جِمَالِي فِي طَرِيقِ الْخَوَرْنَقِ فَبَصُرْتُ بِقَوْمٍ قَادِمِينَ فَمِلْتُ إِلَى بَعْضِ مَنْ مَعَهُمْ فَقُلْتُ مَنْ هَؤُلَاءِ فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) وَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ قُدِّمَ بِهِمَا عَلَى الْمَنْصُورِ

Muhammad Bin yahya, from Musa Bin Al Hassan, from one of his companions, from Ibn Baqqah, from Haroun Bin Al Khattab, from Abu Al Hassan Al Rassan who said,

‘I was grazing my sheep in a road of Al-Khowrnak, so I saw a group of people walking over. So I inclined towards one who was with them and I said, ‘Who are they?’ So he said, ‘Ja’farasws Bin Muhammadasws and Abdullah Bin Al-Hassan. They are both being taken to Al-Mansour’.

قَالَ فَسَأَلْتُ عَنْهُمْ مِنْ بَعْدُ فَقِيلَ لِي إِنَّهُمْ نَزَلُوا بِالْحِيرَةِ فَبَكَّرْتُ لِأُسَلِّمَ عَلَيْهِمْ فَدَخَلْتُ فَإِذَا قُدَّامَهُمْ سِلَالٌ فِيهَا رُطَبٌ قَدْ أُهْدِيَتْ إِلَيْهِمْ مِنَ الْكُوفَةِ فَكُشِفَتْ قُدَّامَهُمْ فَمَدَّ يَدَهُ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَأَكَلَ وَ قَالَ لِي كُلْ ثُمَّ قَالَ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ يَا أَبَا مُحَمَّدٍ مَا تَرَى مَا أَحْسَنَ هَذَا الرُّطَبَ ثُمَّ الْتَفَتَ إِلَيَّ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَقَالَ لِي يَا أَهْلَ الْكُوفَةِ فُضِّلْتُمْ عَلَى النَّاسِ فِي المَطْعَمِ بِثَلَاثٍ سَمَكِكُمْ هَذَا الْبُنَانِيِّ وَ عِنَبِكُمْ هَذَا الرَّازِقِيِّ وَ رُطَبِكُمْ هَذَا الْمُشَانِ .

He (the narrator) said, ‘So, I asked about them afterwards, and it was said to me, ‘They have lodged at Al-Hira. So, I rose early in order to greet them. So, I went over and there were baskets in front of them in which were dates which had been gifted to them from Al-Kufa and were uncovered in front of them. So, Ja’farasws Bin Muhammadasws extended hisasws hand, so heasws ate and said to me: ‘Eat’. Then heasws said to Abdullah Bin Al-Hassan: ‘O Abu Muhammad! What is your view, how good are these dates?’ Then Ja’farasws Bin Muhammadasws turned around towards me, so heasws said to me: ‘O people of Al-Kufa! You have been preferred over the people in the foods with three – Your fishes, this Al-Bunany; and your grapes, this Al-Raziqy; and your dates, this Al-Mushan’.[1573]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ قَالَ حَدَّثَنِي عِيسَى بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ دَخَلَ أَبُو عُكَّاشَةَ بْنُ مِحْصَنٍ الْأَسَدِيُّ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَدَّمَ إِلَيْهِ عِنَباً وَ قَالَ لَهُ حَبَّةً حَبَّةً يَأْكُلُ الشَّيْخُ الْكَبِيرُ وَ الصَّبِيُّ الصَّغِيرُ وَ ثَلَاثَةً وَ أَرْبَعَةً يَأْكُلُ مَنْ يَظُنُّ أَنَّهُ لَا يَشْبَعُ وَ كُلْهُ حَبَّتَيْنِ حَبَّتَيْنِ فَإِنَّهُ مُسْتَحَبٌّ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ali Bin Al Sandy, from Isa Bin Abdul Rahman, from his father, from his grandfather who said,

‘Abu Akasha Bin Mihsan Al-Asady came over to Abu Ja’farasws, so heasws forwarded some grapes to him and said to him: ‘One, one (at a time) is how the old man and the young children eat, and three or four (at a time) is how he eats, the one who things he is not satiated, and you eat two (at a time), for it is preferable’.[1574]

باب الزَّبِيبِ

Chapter 99 – The Raisins

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنِ اصْطَبَحَ بِإِحْدَى وَ عِشْرِينَ زَبِيبَةً حَمْرَاءَ لَمْ يَمْرَضْ إِلَّا مَرَضَ الْمَوْتِ إِنْ شَاءَ اللَّهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one starts his morning with (eating) twenty one red raisins would not fall sick except for the sickness of death, Allahazwj Willing’.[1575]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِحْدَى وَ عِشْرُونَ زَبِيبَةً حَمْرَاءَ فِي كُلِّ يَوْمٍ عَلَى الرِّيقِ تَدْفَعُ جَمِيعَ الْأَمْرَاضِ إِلَّا مَرَضَ الْمَوْتِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘(Eating) twenty one raisins every day upon the empty stomach dispels the entirety of the diseases except for the disease of death’.[1576]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَهْلِ مِصْرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الزَّبِيبُ يَشُدُّ الْعَصَبَ وَ يَذْهَبُ بِالنَّصَبِ وَ يُطَيِّبُ النَّفَسَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ahmad Bin Muhammad Bin Abu Nasr, from a man from the people of Egypt,

(It has been narrated) from Abu Abdullahasws having said: ‘The raisins tighten the nerves, and do away with the exhaustion, and aromatise the breath’.[1577]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ فُلَانٍ الْمِصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الزَّبِيبُ الطَّائِفِيُّ يَشُدُّ الْعَصَبَ وَ يَذْهَبُ بِالنَّصَبِ وَ يُطَيِّبُ النَّفَسَ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ahmad Bin Muhammad Bin Abu Nasr, from an Egyptian,

(It has been narrated) from Abu Abdullahasws having said: ‘The raisins of Al-Ta’if tighten the nerves, and do away with the exhaustion, and aromatise the breath’.[1578]

باب الرُّمَّانِ

Chapter 100 – The Pomegranate

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالرُّمَّانِ فَإِنَّهُ لَمْ يَأْكُلْهُ جَائِعٌ إِلَّا أَجْزَأَهُ وَ لَا شَبْعَانُ إِلَّا أَمْرَأَهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed who said,

‘I heard Abu Abdullahasws saying: ‘It is upon you with (eating) the Pomegranate, for it would not be eaten by a hungry one except that it would suffice him, nor by a satiated one except that it would be order him (for more food)’.[1579]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَاكِهَةُ مِائَةٌ وَ عِشْرُونَ لَوْناً سَيِّدُهَا الرُّمَّانُ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘The fruits are of one hundred and twenty types, the chief of these being the Pomegranate’.[1580]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولَانِ مَا عَلَى وَجْهِ الْأَرْضِ ثَمَرَةٌ كَانَتْ أَحَبَّ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنَ الرُّمَّانِ وَ كَانَ وَ اللَّهِ إِذَا أَكَلَهَا أَحَبَّ أَنْ لَا يَشْرَكَهُ فِيهَا أَحَدٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban Al Kalby who said,

‘I heard Abu Ja’farasws and Abu Abdullahasws bothasws having said: ‘There is no fruit upon the surface of the earth more beloved to Rasool-Allahsaww than the Pomegranate, and, by Allahazwj whenever Iasws have eat it Iasws love it that no one else should participate in it with me’.[1581]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مِمَّا أَوْصَى بِهِ آدَمُ ( عليه السلام ) هِبَةَ اللَّهِ أَنْ قَالَ لَهُ عَلَيْكَ بِالرُّمَّانِ فَإِنَّكَ إِنْ أَكَلْتَهُ وَ أَنْتَ جَائِعٌ أَجْزَأَكَ وَ إِنْ أَكَلْتَهُ وَ أَنْتَ شَبْعَانُ أَمْرَأَكَ .

From him, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘From what Adamas bequeathed with to Hibtullahas was that heas said to himas: ‘It is upon you with (eating) the Pomegranate, for if youas were to eat it and youas are hungry so it would suffice youas, and if youas were to eat it and youas are satiated, it would order you (for more food)’.[1582]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ أُشَارَكُ فِيهِ أَبْغَضَ إِلَيَّ مِنَ الرُّمَّانِ وَ مَا مِنْ رُمَّانَةٍ إِلَّا وَ فِيهَا حَبَّةٌ مِنَ الْجَنَّةِ فَإِذَا أَكَلَهَا الْكَافِرُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَانْتَزَعَهَا مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the things the participation (of others) in it is more hateful for me than in (eating of) the Pomegranate, and there is none from the Pomegranates except that inside it is a seed from the Paradise. So when the Infidel eats it, Allahazwj Mighty and Majestic Sends an Angels to him, so he removes from it’.[1583]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُفَضَّلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ طَعَامٍ آكُلُهُ إِلَّا وَ أَنَا أَشْتَهِي أَنْ أُشَارَكَ فِيهِ أَوْ قَالَ يَشْرَكَنِي فِيهِ إِنْسَانٌ إِلَّا الرُّمَّانَ فَإِنَّهُ لَيْسَ مِنْ رُمَّانَةٍ إِلَّا وَ فِيهَا حَبَّةٌ مِنَ الْجَنَّةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Salim, from Ahmad Bin Nazar, from Mufazzal who said,

‘I heard Abu Abdullahasws saying: ‘There is none from the foods that Iasws eat except that Iasws am desirous of a human to participate in it except for the Pomegranate, for there is none from the Pomegranates except inside it is a seed from the Paradise’.[1584]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَكَلَ الرُّمَّانَ بَسَطَ تَحْتَهُ مِنْدِيلًا فَسُئِلَ عَنْ ذَلِكَ فَقَالَ إِنَّ فِيهِ حَبَّاتٍ مِنَ الْجَنَّةِ.

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Amir Al-Momineenasws ate the Pomegranate placed a towel underneath it. So heasws was asked about that, so heasws said: ‘Therein are seeds from the Paradise’.

فَقِيلَ لَهُ إِنَّ الْيَهُودَ وَ النَّصَارَى وَ مَنْ سِوَاهُمْ يَأْكُلُونَهُ فَقَالَ إِذَا كَانَ ذَلِكَ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَانْتَزَعَهَا مِنْهُ لِكَيْلَا يَأْكُلَهَا

So it was said to himasws, ‘The Jews, and the Christians, and the ones besides them are eating it’. So heasws said: ‘When it was like that, Allahazwj Mighty and Majestic Sends an Angel to him, so he removes (that seed) from it, perhaps he might eat it’.[1585]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ حَبَّةً مِنْ رُمَّانٍ أَمْرَضَتْ شَيْطَانَ الْوَسْوَسَةِ أَرْبَعِينَ يَوْماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats a seed from a Pomegranate sickens the whisperings of the Satanla for forty days’.[1586]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ النَّوْفَلِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ فِي يَدِهِ رُمَّانَةٌ فَقَالَ يَا مُعَتِّبُ أَعْطِهِ رُمَّانَةً فَإِنِّي لَمْ أُشْرَكْ فِي شَيْ‏ءٍ أَبْغَضَ إِلَيَّ مِنْ أَنْ أُشْرَكَ فِي رُمَّانَةٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Muhammad Bin Al Husayn, altogether from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik Al Nowfaly who said,

‘I went over to Abu Abdullahasws and in hisasws hand was a Pomegranate, so heasws said to me: ‘O Mo’tab! Give him a Pomegranate, for there is nothing more hateful to measws in letting someone participating in something than letting him participate in a Pomegranate’.

ثُمَّ احْتَجَمَ وَ أَمَرَنِي أَنْ أَحْتَجِمَ فَاحْتَجَمْتُ ثُمَّ دَعَا بِرُمَّانَةٍ أُخْرَى ثُمَّ قَالَ يَا يَزِيدُ أَيُّمَا مُؤْمِنٍ أَكَلَ رُمَّانَةً حَتَّى يَسْتَوْفِيَهَا أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ أَرْبَعِينَ صَبَاحاً وَ مَنْ أَكَلَ اثْنَتَيْنِ أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ مِائَةَ يَوْمٍ وَ مَنْ أَكَلَ ثَلَاثاً حَتَّى يَسْتَوْفِيَهَا أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ سَنَةً وَ مَنْ أَذْهَبَ اللَّهُ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ سَنَةً لَمْ يُذْنِبْ وَ مَنْ لَمْ يُذْنِبْ دَخَلَ الْجَنَّةَ .

Then heasws had cupping done and ordered me that I should get cupping done. So I had cupping done. Then heasws called for another Pomegranate, then said: ‘O Yazeed! But rather, a Believer eats a Pomegranate until he completes eating it, Allahazwj Mighty and Majestic Sends the Satanla away from the illumination of his heart for forty mornings; and the one who eats two, Allahazwj Mighty and Majestic Sends the Satanla away from the illumination of his heart for a hundred days; and the one who eats three until he completes these, Allahazwj Mighty and Majestic Sends the Satanla away from the illumination of his heart for a year; and the one from whom Allahazwj Sends the Satanla away from his heart for a year, would not sin, and the one who does not sin would enter the Paradise’.[1587]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالرُّمَّانِ الْحُلْوِ فَكُلُوهُ فَإِنَّهُ لَيْسَتْ مِنْ حَبَّةٍ تَقَعُ فِي مَعِدَةِ مُؤْمِنٍ إِلَّا أَبَادَتْ دَاءً وَ أَطْفَأَتْ شَيْطَانَ الْوَسْوَسَةِ عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘It is upon you with (eating) the sweet Pomegranate for there is none from a seed which falls in a stomach of a Believer except that it annihilates an illness and extinguishes the whispering of the Satanla from him’.[1588]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَكَلَ رُمَّانَةً عَلَى الرِّيقِ أَنَارَتْ قَلْبَهُ أَرْبَعِينَ يَوْماً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said, ‘I heard himasws saying: ‘The one who eats a Pomegranate upon the empty stomach, illuminates his heart for forty days’.[1589]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ أَبِي سَعِيدٍ الرَّقَّامِ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الرُّمَّانَ بِشَحْمِهِ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ وَ يَزِيدُ فِي الذِّهْنِ .

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Abu Saeed Al Raqqan, from Salih Bin Uqba who said,

‘I heard Abu Abdullahasws saying: ‘Eat the Pomegranate with its dividing lining, for it repairs the stomach and increased in the intellect’.[1590]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الرُّمَّانَ الْمُزَّ بِشَحْمِهِ فَإِنَّهُ دِبَاغٌ لِلْمَعِدَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat the Al-Muzz Promegranate with its dividing lining, for it repairs the stomach’.[1591]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ الرُّمَّانُ الْحُلْوُ فَقَالَ الْمُزُّ أَصْلَحُ فِي الْبَطْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws, said, ‘The sweet Pomegranate was mentioned, so heasws said: ‘Al-Muzz (a type of Pomegranate) is corrective in the belly’.[1592]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws – similar to it.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ بَقَّاحٍ عَنْ صَالِحِ بْنِ عُقْبَةَ الْخَيَّاطِ أَوِ الْقَمَّاطِ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ رُمَّانَةً أَنَارَتْ قَلْبَهُ وَ مَنْ أَنَارَ اللَّهُ قَلْبَهُ بَعُدَ الشَّيْطَانُ عَنْهُ قُلْتُ أَيَّ الرُّمَّانِ جُعِلْتُ فِدَاكَ فَقَالَ سُورَانِيَّكُمْ هَذَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Baqqah, from Salih Bin Uqba Al Khayyat, or Al Qammat, from Yazeed Bin Abdul Malik who said,

‘I heard Abu Abdullahasws saying: ‘The one who eats a Pomegranate illuminates his heart, and the one whose heart Allahazwj Illuminates, the Satanla would be remote from him’. I said, ‘Which Pomegranate, may I be sacrificed for youasws?’ So heasws said: ‘Your Sowraniyya, this one’.[1593]

عَنْهُ عَنِ النَّهِيكِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَعْنِي الْأَوَّلَ يَقُولُ مَنْ أَكَلَ رُمَّانَةً يَوْمَ الْجُمُعَةِ عَلَى الرِّيقِ نَوَّرَتْ قَلْبَهُ أَرْبَعِينَ صَبَاحاً فَإِنْ أَكَلَ رُمَّانَتَيْنِ فَثَمَانِينَ يَوْماً فَإِنْ أَكَلَ ثَلَاثاً فَمِائَةً وَ عِشْرِينَ يَوْماً وَ طُرِدَتْ عَنْهُ وَسْوَسَةُ الشَّيْطَانِ وَ مَنْ طُرِدَتْ عَنْهُ وَسْوَسَةُ الشَّيْطَانِ لَمْ يَعْصِ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ لَمْ يَعْصِ اللَّهَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ .

From him, from Al Naheyki, from Ubeydullah Bin Ahmad, from Ziyad Bin Marwan Al Qindy who said,

‘I heard Abu Al-Hassanasws, meaning the 1st. saying: ‘The one who eats a Pomegranate on the day of Friday upon the empty stomach, would enlighten his heart for forty mornings; and if he were to eat two Pomegranates so it would be for eighty days; and so if he were to eat three, so one hundred and twenty days; and the whisperings of the Satanla would be dispelled from him, and the one from whom the whisperings of the Satanla are dispelled would not disobey Allahazwj Mighty and Majestic, and the one who does not disobey Allahasws, Allahazwj would Enter him into the Paradise’.[1594]

عَنْهُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنِ الْخُرَاسَانِيِّ قَالَ أَكْلُ الرُّمَّانِ الْحُلْوِ يَزِيدُ فِي مَاءِ الرَّجُلِ وَ يُحَسِّنُ الْوَلَدَ.

From him, from Al Husayn Bin Saeed, from Amro Bin Ibrahim, from Al Khurasany who said,

‘Eating the sweet Pomegranate increases in the water of the man, and improves the childbirths’. (P.s. – This is not a Hadeeth)’.[1595]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ زِيَادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ دُخَانُ شَجَرِ الرُّمَّانِ يَنْفِي الْهَوَامَّ .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Abul Rahman, from Ziyad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Smoke of the Pomegranate negates the vermin’.[1596]

باب التُّفَّاحِ

Chapter 101 – The Apple

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ التُّفَّاحُ نَضُوحُ الْمَعِدَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,

‘I heard Abu Abdullahasws saying: ‘The apple radiates the stomach’.[1597]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ التُّفَّاحُ يَنْفَعُ مِنْ خِصَالٍ عِدَّةٍ مِنَ السَّمِّ وَ السِّحْرِ وَ اللَّمَمِ يَعْرِضُ مِنْ أَهْلِ الْأَرْضِ وَ الْبَلْغَمِ الْغَالِبِ وَ لَيْسَ شَيْ‏ءٌ أَسْرَعَ مِنْهُ مَنْفَعَةً .

Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ja’fary who said,

‘Abu Al-Hassan Musaasws saying: ‘The apple benefits from the effects from a number of toxins, and the sorcery, and the small faults presented from the people of the earth, and the overwhelming phlegm, and there is nothing quicker than it in benefitting’.[1598]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ قَالَ بَعَثَنِي الْمُفَضَّلُ بْنُ عُمَرَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِلَطَفٍ فَدَخَلْتُ عَلَيْهِ فِي يَوْمٍ صَائِفٍ وَ قُدَّامَهُ طَبَقٌ فِيهِ تُفَّاحٌ أَخْضَرُ فَوَ اللَّهِ إِنْ صَبَرْتُ أَنْ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ تَأْكُلُ مِنْ هَذَا وَ النَّاسُ يَكْرَهُونَهُ فَقَالَ لِي كَأَنَّهُ لَمْ يَزَلْ يَعْرِفُنِي وُعِكْتُ فِي لَيْلَتِي هَذِهِ فَبَعَثْتُ فَأُتِيتُ بِهِ فَأَكَلْتُهُ وَ هُوَ يَقْلَعُ الْحُمَّى وَ يُسَكِّنُ الْحَرَارَةَ

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Abdullah Bin Sinna, from Dorost Bin Abu Mansour who said,

‘Al-Mufazzal Bin Umar sent me to Abu Abdullahasws as a courtesy. So I went over to himasws on a scorching hot day, and facing himasws was a tray in which there were green apples, so by Allahazwj I could not be patient and I said to himasws, ‘May I be sacrificed for youasws! Youasws are eating from this and the people are abhorring it?’ So heasws said to me as if heasws had not ceased to recognise me: ‘Iasws woke up in this night of mineasws, so Iasws sent for it and they came with it, So Iasws ate it and it takes off the fever and settles the temperature’.

فَقَدِمْتُ فَأَصَبْتُ أَهْلِي مَحْمُومِينَ فَأَطْعَمْتُهُمْ فَأَقْلَعَتِ الْحُمَّى عَنْهُمْ .

So I proceeded (home) and I found my family with fever, so I fed them (apples), and the fever was lifted from them’.[1599]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ دَخَلْتُ الْمَدِينَةَ وَ مَعِي أَخِي سَيْفٌ فَأَصَابَ النَّاسُ بِرُعَافٍ فَكَانَ الرَّجُلُ إِذَا رَعَفَ يَوْمَيْنِ مَاتَ فَرَجَعْتُ إِلَى الْمَنْزِلِ فَإِذَا سَيْفٌ يَرْعُفُ رُعَافاً شَدِيداً فَدَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَقَالَ يَا زِيَادُ أَطْعِمْ سَيْفاً التُّفَّاحَ فَأَطْعَمْتُهُ إِيَّاهُ فَبَرَأَ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ziyad Al Qindy who said,

‘I entered Al-Medina and with me was my brother Sayf and the people had been struck with nose-bleed, and it was so that when the man had nose-bleed for two days, he died. So I returned to the house and Sayf had nose-bleed with intense bleeding. So I went over to Abu Abdullahasws, so heasws said: ‘O Ziyad! Feed Sayf the apple’. So I fed it to him, so he was cured’.[1600]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ أَصَابَ النَّاسَ وَبَاءٌ بِمَكَّةَ فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فَكَتَبَ إِلَيَّ كُلِ التُّفَّاحَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ziyad Bin Marwan who said,

‘The people were struck with plague at Makkah, so I wrote to Abu Al-Hassanasws. So heasws wrote to me: ‘Eat the apple’.[1601]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ رَعَفْتُ سَنَةً بِالْمَدِينَةِ فَسَأَلَ أَصْحَابُنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَيْ‏ءٍ يُمْسِكُ الرُّعَافَ فَقَالَ لَهُمُ اسْقُوهُ سَوِيقَ التُّفَّاحِ فَسَقَوْنِي فَانْقَطَعَ عَنِّي الرُّعَافُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I had nose-bleed for a year at Al-Medina. So our companions asked Abu Abdullahasws about something which could stop the nose-bleed, so heasws said to them: ‘Make him drink Suweyq of the apples’. So they made me drink it, and the nose-bleed cut-off from me’.[1602]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَا أَعْرِفُ لِلسُّمُومِ دَوَاءً أَنْفَعَ مِنْ سَوِيقِ التُّفَّاحِ .

Muhammad Bin yahya, from Muhammad Bin Musa, from one of our companions,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Iasws do not know for the toxins, any cure more beneficial that a Suweyq of the apples’.[1603]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَزِيدَ قَالَ كَانَ إِذَا لَسَعَ إِنْسَاناً مِنْ أَهْلِ الدَّارِ حَيَّةٌ أَوْ عَقْرَبٌ قَالَ اسْقُوهُ سَوِيقَ التُّفَّاحِ .

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ahmad Bin Muhammad Bin Yazeed who said,

‘Whenever if a person from the household is stung by a snake or a scorpion, heasws said: ‘Make him drink Suweyq of the apples’.[1604]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْقَنْدِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ لَهُ الْحُمَّى فَقَالَ ( عليه السلام ) إِنَّا أَهْلُ بَيْتٍ لَا نَتَدَاوَى إِلَّا بِإِفَاضَةِ الْمَاءِ الْبَارِدِ يُصَبُّ عَلَيْنَا وَ أَكْلِ التُّفَّاحِ.

A number of our companioins, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, from Al Qindy, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws, said, ‘The fever was mentioned to himasws, so heasws said: ‘Weasws the Peopleasws of the Household do not cure it except by the pouring of the cold water upon us (for cooling the external heat) and eating the apple (for cooling the internal heat)’.[1605]

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي التُّفَّاحِ مَا دَاوَوْا مَرْضَاهُمْ إِلَّا بِهِ.

From him, from his father, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘If the people knew what was in the apple, they would not cure their sick ones except by it’.

قَالَ وَ رَوَى بَعْضُهُمْ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَطْعِمُوا مَحْمُومِيكُمُ التُّفَّاحَ فَمَا مِنْ شَيْ‏ءٍ أَنْفَعَ مِنَ التُّفَّاحِ .

He (the narrator) said, ‘And some of them have reported from Abu Abdullahasws having said: ‘Feed the apple to your feverish ones, for there is none from the things more beneficial than the apple’.[1606]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ كُلُوا التُّفَّاحَ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Eat the apple for it repairs the stomach’.[1607]

باب السَّفَرْجَلِ

Chapter 102 – The Quince

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ السَّفَرْجَلِ قُوَّةٌ لِلْقَلْبِ الضَّعِيفِ وَ يُطَيِّبُ الْمَعِدَةَ وَ يُذَكِّي الْفُؤَادَ وَ يُشَجِّعُ الْجَبَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Eating the Quince is strengthening for the weak heart and aromatises the stomach, and purifies the heart, and emboldens the timid’.[1608]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ جَعْفَرُ بْنُ أَبِي طَالِبٍ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَأُهْدِيَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) سَفَرْجَلٌ فَقَطَعَ مِنْهُ النَّبِيُّ ( صلى الله عليه وآله ) قِطْعَةً وَ نَاوَلَهَا جَعْفَراً فَأَبَى أَنْ يَأْكُلَهَا فَقَالَ خُذْهَا وَ كُلْهَا فَإِنَّهَا تُذَكِّي الْقَلْبَ وَ تُشَجِّعُ الْجَبَانَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Ja’farasws Bin Abu Talibas was in the presence of the Prophetsaww and heas gifted a Quince to the Prophetsaww. So the Prophetsaww cut off a piece from it and gave it to Ja’faras, but heas refused to eat it (out of respect). So hesaww said: ‘Take it, and eat it, for it purifies the heart, and emboldens the timid’.

وَ فِي رِوَايَةٍ أُخْرَى كُلْ فَإِنَّهُ يُصَفِّي اللَّوْنَ وَ يُحَسِّنُ الْوَلَدَ .

And in another report: ‘(Hesaww said): ‘Eat, for it clears the colour and improves the child birth’.[1609]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَفَرْجَلَةً عَلَى الرِّيقِ طَابَ مَاؤُهُ وَ حَسُنَ وَلَدُهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats a Quince upon the empty stomach would make good his water and improve the child birth’.[1610]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِجَعْفَرٍ يَا جَعْفَرُ كُلِ السَّفَرْجَلَ فَإِنَّهُ يُقَوِّي الْقَلْبَ وَ يُشَجِّعُ الْجَبَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Baie, from his uncle Hamza Bin Bazie,

(It has been narrated) from Abu Ibrahimas (7th Imamasws) having said: ‘Rasool-Allahsaww said to Ja’faras: ‘Eat the Quince, for it strengthens the heart and emboldens the timid’.[1611]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَفَرْجَلَةً أَنْطَقَ اللَّهُ عَزَّ وَ جَلَّ الْحِكْمَةَ عَلَى لِسَانِهِ أَرْبَعِينَ صَبَاحاً .

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats a Quince Allahazwj Mighty and Majestic would Make his tongue speak wisdom for forty mornings’.[1612]

مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا وَ مَعَهُ رَائِحَةُ السَّفَرْجَلِ .

Muhammad Bin Abdullah Bin Ja’far, from his father, from Ali Bin Suleyman Bin Rusheyd, from Marwak Bin Ubeyd, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Send a Prophetsaww except that hisas fragrance was that of a Quince’.[1613]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) يَقُولُ السَّفَرْجَلُ يَذْهَبُ بِهَمِّ الْحَزِينِ كَمَا تَذْهَبُ الْيَدُ بِعَرَقِ الْجَبِينِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from a number of his companions, from Ali Bin Asbaat, from Abu Muhammad Al Jowhary, from Sufyan Bin Uyayna who said,

‘I heard Ja’farasws Bin Muhammadasws saying: ‘The Quince removes the distress of the grief just as the hand removes the sweat from the forehead’.[1614]

باب التِّينِ

Chapter 103 – The Fig

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ التِّينُ يَذْهَبُ بِالْبَخَرِ وَ يَشُدُّ الْفَمَ وَ الْعَظْمَ وَ يُنْبِتُ الشَّعْرَ وَ يَذْهَبُ بِالدَّاءِ وَ لَا يُحْتَاجُ مَعَهُ إِلَى دَوَاءٍ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The Fig removes the bad breath, and strengthens the gums and the bones, and builds the hair, and eliminates the illnesses and with it you would not be in need for a medicine’.

وَ قَالَ ( عليه السلام ) التِّينُ أَشْبَهُ شَيْ‏ءٍ بِنَبَاتِ الْجَنَّةِ.

And heasws said: ‘The Fig is something with the vegetation of the Paradise’.[1615]

وَ رَوَاهُ سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْأَشْعَثِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ أَيْضاً مِثْلَهُ .

And Sahl Bin Ziyad reported from Ahmad Bin Al Ash’as, from Ahmad Bin Muhammad Bin Abu Nasr as well – similar to it.

باب الْكُمَّثْرَى

Chapter 104 – The Pears

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْكُمَّثْرَى فَإِنَّهُ يَجْلُو الْقَلْبَ وَ يُسَكِّنُ أَوْجَاعَ الْجَوْفِ بِإِذْنِ اللَّهِ تَعَالَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat the pears for it galvanises the heart and settles the interior pains by the Permission of Allahazwj the High’.[1616]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُمَّثْرَى يَدْبُغُ الْمَعِدَةَ وَ يُقَوِّيهَا هُوَ وَ السَّفَرْجَلُ سَوَاءٌ وَ هُوَ عَلَى الشِّبَعِ أَنْفَعُ مِنْهُ عَلَى الرِّيقِ وَ مَنْ أَصَابَهُ طَخَاءٌ فَلْيَأْكُلْهُ يَعْنِي عَلَى الطَّعَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al Washa, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The pears repair the stomach and strengthens it, it and the Quince are the same, and it is more beneficial upon the full stomach than upon the empty, and the one who is hit by overwhelming stress so let him eat it, meaning upon the food’.[1617]

باب الْإِجَّاصِ

Chapter 105 – The Plums

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) وَ بَيْنَ يَدَيْهِ تَوْرُ مَاءٍ فِيهِ إِجَّاصٌ أَسْوَدُ فِي إِبَّانِهِ فَقَالَ إِنَّهُ هَاجَتْ بِي حَرَارَةٌ وَ إِنَّ الْإِجَّاصَ الطَّرِيَّ يُطْفِئُ الْحَرَارَةَ وَ يُسَكِّنُ الصَّفْرَاءَ وَ إِنَّ الْيَابِسَ مِنْهُ يُسَكِّنُ الدَّمَ وَ يَسُلُّ الدَّاءَ الدَّوِيَّ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from yaqoub Bin Yazeed, from Ziyad who said,

‘I went over to Abu Al-Hassanasws the 1st and in front of himasws was a bowl of water in which were black plums during its season. So heasws said: ‘There was a fever with me and the soft plums extinguish the heat, and settle the paleness, and the dried from it settles the blood and takes away the illness of the rumbling’.[1618]

باب الْأُتْرُجِّ

Chapter 106 – The Citron

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ الْوَشَّاءِ جَمِيعاً عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ عِنْدِي ضَيْفٌ فَتَشَهَّى أُتْرُجّاً بِعَسَلٍ فَأَطْعَمْتُهُ وَ أَكَلْتُ مَعَهُ ثُمَّ مَضَيْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ إِذَا الْمَائِدَةُ بَيْنَ يَدَيْهِ فَقَالَ لِي ادْنُ فَكُلْ فَقُلْتُ إِنِّي أَكَلْتُ قَبْلَ أَنْ آتِيَكَ أُتْرُجّاً بِعَسَلٍ وَ أَنَا أَجِدُ ثِقْلَهُ لِأَنِّي أَكْثَرْتُ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Al Washa altogether from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I had a guest with me, so he desired to eat the Citron with honey, so I fed it to him, and I ate with him. Then I went to Abu Abdullahasws and there was a meal on the table in front of himasws. So heasws said to me: ‘Approach, and eat’. So I said, ‘I have eaten before coming to youasws, Citron with honey, and I still find its heaviness as I ate a lot from it’.

فَقَالَ يَا غُلَامُ انْطَلِقْ إِلَى الْجَارِيَةِ فَقُلْ لَهَا ابْعَثِي إِلَيْنَا بِحَرْفِ رَغِيفٍ يَابِسٍ مِنَ الَّذِي تُجَفِّفُهُ فِي التَّنُّورِ فَأُتِيَ بِهِ فَقَالَ لِي كُلْ مِنْ هَذَا الْخُبْزِ الْيَابِسِ فَإِنَّهُ يَهْضِمُ الْأُتْرُجَّ فَأَكَلْتُهُ ثُمَّ قُمْتُ فَكَأَنِّي لَمْ آكُلْ شَيْئاً .

So heasws said: ‘O slave, go to the maid and say to her to send to us the dry pieces of bread from the ones she dries in the oven’. So he came with it, and heasws said to me: ‘Eat this dry bread for it would digest the Citron’. So I ate it. Then I arose, and it was as if I had not eaten anything’.[1619]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بِأَيِّ شَيْ‏ءٍ يَأْمُرُكُمْ أَطِبَّاؤُكُمْ فِي الْأُتْرُجِّ فَقُلْتُ يَأْمُرُونَنَا أَنْ نَأْكُلَهُ قَبْلَ الطَّعَامِ فَقَالَ إِنِّي آمُرُكُمْ بِهِ بَعْدَ الطَّعَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Abdullah Bin Ibrahim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws having said: ‘What are your physicians instructing you with regarding the Citron?’ So I said, ‘They are instructing us that we eat it before the meal’. So heasws said: ‘Iasws am ordering you all with it after the meal’.[1620]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْأُتْرُجَّ بَعْدَ الطَّعَامِ فَإِنَّ آلَ مُحَمَّدٍ ( عليهم السلام ) يَفْعَلُونَ ذَلِكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat the Citron after the meal, for the Progenyasws of Muhammadsaww are doing that’.[1621]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْخُبْزُ الْيَابِسُ يَهْضِمُ الْأُتْرُجَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The dried bread digests the Citron’.[1622]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَزْعُمُونَ أَنَّ الْأُتْرُجَّ عَلَى الرِّيقِ أَجْوَدُ مَا يَكُونُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ قَبْلَ الطَّعَامِ خَيْرٌ فَهُوَ بَعْدَ الطَّعَامِ خَيْرٌ وَ خَيْرٌ وَ أَجْوَدُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany who said,

‘I said to Abu Abdullahasws, ‘They (people) are claiming that the Citron (eaten) upon the empty stomach is the best of what can be’. So Abu Abdullahasws said: ‘If it was before the meal, good, and if it was after the meal, good, and better, and best’.[1623]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُعْجِبُهُ النَّظَرُ إِلَى الْأُتْرُجِّ الْأَخْضَرِ وَ التُّفَّاحِ الْأَحْمَرِ .

Ali Bin Ibrahim, from his father, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Al Madainy, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws that Rasool-Allahsaww liked looking at the green Citron and the red Apple’.[1624]

باب الْمَوْزِ

Chapter 107 – The Banana

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى بْنِ مُوسَى الصَّنْعَانِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) بِمِنًى وَ أَبُو جَعْفَرٍ الثَّانِي ( عليه السلام ) عَلَى فَخِذِهِ وَ هُوَ يُقَشِّرُ لَهُ مَوْزاً وَ يُطْعِمُهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Abu Umeyr, from Yahya Bin Musa Al Sanainy who said,

‘I went to Abu Al-Hassan Al-Rezaasws at Mina, and Abu Ja’farasws the 2nd at Mina, and Abu Ja’farasws the 3rd (9th Imamasws) was upon hisasws thigh, and heasws was peeling a banana himasws and feeding himasws’.[1625]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أُسَامَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَرَّبَ إِلَيَّ مَوْزاً فَأَكَلْتُهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Asma who said,

‘I went over to Abu Abdullahasws, so heasws forwarded a banana closer to me, so I ate it’.[1626]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى الصَّنْعَانِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ هُوَ بِمَكَّةَ وَ هُوَ يُقَشِّرُ مَوْزاً وَ يُطْعِمُهُ أَبَا جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا الْمَوْلُودُ الْمُبَارَكُ قَالَ نَعَمْ يَا يَحْيَى هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ فِي الْإِسْلَامِ مِثْلُهُ مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Yahya Al Sana’any who said,

‘I went over to Abu Al-Hassan Al-Rezaasws and heasws was at Makkah, and heasws was peeling a banana and feeding it to Abu Ja’farasws (9th Imamasws). So I said to himasws, ‘May I be sacrificed for youasws! Is this the new-born, the Blessed?’ Heasws said: ‘Yes, O Yahya! This is the new-born the like of whom has not been born in Al-Islam, a birth of great Blessings upon ourasws Shias from himasws’.[1627]

باب الْغُبَيْرَاءِ

Chapter 108 – The Rowan-berries

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ بُكَيْرٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْغُبَيْرَاءُ لَحْمُهُ يُنْبِتُ اللَّحْمَ وَ عَظْمُهُ يُنْبِتُ الْعَظْمَ وَ جِلْدُهُ يُنْبِتُ الْجِلْدَ وَ مَعَ ذَلِكَ [فَإِنَّهُ] يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَدْبُغُ الْمَعِدَةَ وَ هُوَ أَمَانٌ مِنَ الْبَوَاسِيرِ وَ التَّقْتِيرِ وَ يُقَوِّي السَّاقَيْنِ وَ يَقْمَعُ عِرْقَ الْجُذَامِ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ahmad Bin Al Hassan Bin Ali, from his father,

(It has been narrated) from Ibn Bukeyr who heard Abu Abdullahasws saying: ‘The Rowan-berries, its flesh builds the flesh, and its bones build the bones, and its skin builds the skin, and along with that it warms the kidneys, and it repairs the stomach, and it is a security from the hemorrhoids, and the frugality, and the strengthens the thighs, and suppresses the vein of leprosy’.[1628]

باب الْبِطِّيخِ

Chapter 109 – The Melon

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْبِطِّيخُ عَلَى الرِّيقِ يُورِثُ الْفَالِجَ نَعُوذُ بِاللَّهِ مِنْهُ .

Ali Bin Ibrahim, from Yasser Al Khadim,

(It has been narrated) from Al-Rezaasws having said: ‘The Melon upon the empty stomach inherits the stroke. Weasws seek Refuge with Allahazwj from it’.[1629]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الرُّطَبَ بِالْخِرْبِزِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww ate the dates with the melon’.[1630]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الْبِطِّيخَ بِالتَّمْرِ .

Ali Bin Ibrahim, form his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww ate the melon with the dates’.[1631]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الرُّطَبُ بِالْخِرْبِزِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ash’ary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww’ liked the dates and the melon.[1632]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَكَلَ النَّبِيُّ ( صلى الله عليه وآله ) الْبِطِّيخَ بِالسُّكَّرِ وَ أَكَلَ الْبِطِّيخَ بِالرُّطَبِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Bin Abdullah Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws 1st having said: ‘The Prophetsaww ate the melon with the sugar, and ate the melon with the dates’.[1633]

باب الْبُقُولِ

Chapter 110 – The Vegetables

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ هَارُونَ عَنْ مُوَفَّقٍ الْمَدِينِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ بَعَثَ إِلَيَّ الْمَاضِي ( عليه السلام ) يَوْماً فَأَجْلَسَنِي لِلْغَدَاءِ فَلَمَّا جَاءُوا بِالْمَائِدَةِ لَمْ يَكُنْ عَلَيْهَا بَقْلٌ فَأَمْسَكَ يَدَهُ ثُمَّ قَالَ لِلْغُلَامِ أَ مَا عَلِمْتَ أَنِّي لَا آكُلُ عَلَى مَائِدَةٍ لَيْسَ فِيهَا خُضْرَةٌ فَأْتِنِي بِالْخُضْرَةِ قَالَ فَذَهَبَ الْغُلَامُ فَجَاءَ بِالْبَقْلِ فَأَلْقَاهُ عَلَى الْمَائِدَةِ فَمَدَّ يَدَهُ ( عليه السلام ) حِينَئِذٍ وَ أَكَلَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Haroun, from Mowfaq Al Madainy, from his father, from his grandfather who said,

‘Al-Maazyasws (7th Imamasws) sent for me one day, so heasws made me sit for the lunch. So when they came with the meal, there were no vegetables upon it. So heasws restrained hisasws hand, then said to the slave: ‘Do you no know that Iasws do not eat upon a food-spread in which there is no greenery? So bring me the greens’. So the slave went and came with the vegetables and placed it upon the food-spread. So heasws extended hisasws hand at that time and ate’.[1634]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْمَائِدَةِ فَمَالَ عَلَى الْبَقْلِ وَ امْتَنَعْتُ أَنَا مِنْهُ لِعِلَّةٍ كَانَتْ بِي فَالْتَفَتَ إِلَيَّ فَقَالَ يَا حَنَانُ أَ مَا عَلِمْتَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) لَمْ يُؤْتَ بِطَبَقٍ إِلَّا وَ عَلَيْهِ بَقْلٌ قُلْتُ وَ لِمَ جُعِلْتُ فِدَاكَ فَقَالَ لِأَنَّ قُلُوبَ الْمُؤْمِنِينَ خَضِرَةٌ وَ هِيَ تَحِنُّ إِلَى أَشْكَالِهَا .

Ali Bin Ibrahim, from his father, from Hannan who said,

‘I was with Abu Abdullahasws upon the food-spread, so heasws inclined upon the vegetables and I abstained from it due to an illness which was with me. So heasws turned towards me and said, ‘O Hanaan! Do you not know that Amir Al-Momineenasws was never brought a platter except that upon it were vegetables?’ I said, ‘And why, may I be sacrificed for youasws?’ So heasws said: ‘Because the hearts of the Believers are green, and it yearns for its forms’.[1635]

باب مَا جَاءَ فِي الْهِنْدَبَاءِ

Chapter 111 – What has come regarding the Endive

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ بَاتَ وَ فِي جَوْفِهِ سَبْعُ طَاقَاتٍ مِنَ الْهِنْدَبَاءِ أَمِنَ مِنَ الْقُولَنْجِ لَيْلَتَهُ تِلْكَ إِنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Musny Bin Al Waleed,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who sleeps and inside him are seven leaves of the endive would be safe from the colitis during that night, Allahazwj Willing’.[1636]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ أَنْ يَكْثُرَ مَاؤُهُ وَ وُلْدُهُ فَلْيُدْمِنْ أَكْلَ الْهِنْدَبَاءِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Khalid Bin Muhammad, from his grandfather Sufyan Bin Al Samti,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves that his water and his children be abundant, so let him be habitual in eating the endive’.[1637]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ أَنْ يَكْثُرَ مَاؤُهُ وَ وُلْدُهُ فَلْيُكْثِرْ أَكْلَ الْهِنْدَبَاءِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves that his water and his children be abundant, so let him frequent in eating the endive’.[1638]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْبَقْلُ الْهِنْدَبَاءُ وَ لَيْسَ مِنْ وَرَقَةٍ إِلَّا وَ عَلَيْهَا قَطْرَةٌ مِنَ الْجَنَّةِ فَكُلُوهَا وَ لَا تَنْفُضُوهَا عِنْدَ أَكْلِهَا قَالَ وَ كَانَ أَبِي ( عليه السلام ) يَنْهَانَا أَنْ نَنْفُضَهُ إِذَا أَكَلْنَاهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The best of the vegetables is the endive, and there is none from a leaf except that upon it is a drop (dew) from the Paradise. So eat it and do not shake it off during eating it. Myasws fatherasws forbade us that we shake it when weasws ate it’.[1639]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْهِنْدَبَاءُ سَيِّدُ الْبُقُولِ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin sadaqa, from Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘The endive is the chief of the vegetables’.[1640]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكَ بِالْهِنْدَبَاءِ فَإِنَّهُ يَزِيدُ فِي الْمَاءِ وَ يُحَسِّنُ الْوَلَدَ وَ هُوَ حَارٌّ لَيِّنٌ يَزِيدُ فِي الْوَلَدِ الذُّكُورَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Al Ashary, from Muhammad Bin Abdul Jabbar altogether from Al Hajjal, from Sa’alba, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It is upon you with (eating) the endive, for it increased in the water, and improves the child birth, and it is hot, soft, increasing in the male children’.[1641]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ الْحَذَّاءِ الْجَبَلِيِّ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ تَغَدَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَى الْخِوَانِ بَقْلٌ وَ مَعَنَا شَيْخٌ فَجَعَلَ يَتَنَكَّبُ الْهِنْدَبَاءَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا أَنْتُمْ فَتَزْعُمُونَ أَنَّ الْهِنْدَبَاءَ بَارِدَةٌ وَ لَيْسَتْ كَذَلِكَ وَ لَكِنَّهَا مُعْتَدِلَةٌ وَ فَضْلُهَا عَلَى الْبُقُولِ كَفَضْلِنَا عَلَى النَّاسِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Suleyman Al Haza’a, from Muhammad Bin Al Fayz who said,

‘I had lunch with Abu Abdullahasws and upon the food-spread were vegetables, and with us was an old man who avoided the endive. So Abu Abdullahasws said: ‘But you all are thinking that the endive is cold, and it is not like that, but it is moderate, and its merits upon the vegetables is like ourasws merits upon the people’.[1642]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْأَصَمِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كُلُوا الْهِنْدَبَاءَ فَمَا مِنْ صَبَاحٍ إِلَّا وَ تَنْزِلُ عَلَيْهَا قَطْرَةٌ مِنَ الْجَنَّةِ فَإِذَا أَكَلْتُمُوهَا فَلَا تَنْفُضُوهَا

From him, from one of our companions, from Al Samma, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Eat the endive, for there is none from the mornings except that there descends upon it a drop from the Paradise. So when you eat it, so do not shake it off’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يَنْهَانَا أَنْ نَنْفُضَهَا إِذَا أَكَلْنَاهَا .

He (the narrator) said: ‘And Abu Abdullahasws said: ‘Myasws fatherasws forbade usasws from shaking it whenever weasws ate it’.[1643]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ الْهِنْدَبَاءُ شِفَاءٌ مِنْ أَلْفِ دَاءٍ مَا مِنْ دَاءٍ فِي جَوْفِ ابْنِ آدَمَ إِلَّا قَمَعَهُ الْهِنْدَبَاءُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ismail who said,

‘I heard Al-Rezaasws saying: ‘The endive is a healing from a thousand illnesses. There is none from an illness in the inside of a son of Adamas except that the endive suppresses it’.

قَالَ وَ دَعَا بِهِ يَوْماً لِبَعْضِ الْحَشَمِ وَ كَانَ تَأْخُذُهُ الْحُمَّى وَ الصُّدَاعُ فَأَمَرَ أَنْ يُدَقَّ وَ صَيَّرَهُ عَلَى قِرْطَاسٍ وَ صَبَّ عَلَيْهِ دُهْنَ الْبَنَفْسَجِ وَ وَضَعَهُ عَلَى جَبِينِهِ ثُمَّ قَالَ أَمَا إِنَّهُ يَذْهَبُ بِالْحُمَّى وَ يَنْفَعُ مِنَ الصُّدَاعِ وَ يَذْهَبُ بِهِ .

He (the narrator) said, ‘And one day heasws called for it for one of the servants, and the fever had seized him, and the headache. So heasws ordered that it (endive) should be pounded and rendered upon a paper, and the viola oil be poured over it, and for it to be placed upon his forehead. Then heasws said: ‘But, it removes the fever and benefits from the headache, and eleminates it’.[1644]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَقْلَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْهِنْدَبَاءُ وَ بَقْلَةُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) الْبَاذَرُوجُ وَ بَقْلَةُ فَاطِمَةَ ( عليها السلام ) الْفَرْفَخُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, fromone of our companios,

(It has been narrated) from Abu Abdullahasws having said: ‘The vegetable of Rasool-Allahsaww was the endive, and the vegetable of Amir Al-Momineenasws was sweet basil, and the vegetable of Fatimaasws was the purslane’.[1645]

باب الْبَاذَرُوجِ

Chapter 112 – The Sweet basil

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يُعْجِبُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْبُقُولِ الْحَوْكُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww liked the sweet basil, from the vegetables’.[1646]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يُعْجِبُهُ الْبَاذَرُوجُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws liked the sweet basil’.[1647]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ حَدَّثَنِي مَنْ حَضَرَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) الْمَائِدَةَ فَدَعَا بِالْبَاذَرُوجِ وَ قَالَ إِنِّي أُحِبُّ أَنْ أَسْتَفْتِحَ بِهِ الطَّعَامَ فَإِنَّهُ يَفْتَحُ السُّدَدَ وَ يُشَهِّي الطَّعَامَ وَ يَذْهَبُ بِالسُّبُلِ وَ مَا أُبَالِي إِذَا أَنَا افْتَتَحْتُ بِهِ مَا أَكَلْتُ بَعْدَهُ مِنَ الطَّعَامِ فَإِنِّي لَا أَخَافُ دَاءً وَ لَا غَائِلَةً

A number of our companions, from Sahl Bin Ziyad, from Ayoub Bin Nuh who said,

‘It was narrated to me by the one who was present with Abu Al-Hassanasws the 1st at the food-spread, that heasws called for the sweet basil and said: ‘Iasws love that Iasws begin myasws meal with it, for it opens the blockages, and makes one desirous for the food, and does away with the other ways; and Iasws don’t mind when Iasws begin with it, what Iasws eat after it from the food, for Iasws do not fear an illness nor any crisis’.

فَلَمَّا فَرَغْنَا مِنَ الْغَدَاءِ دَعَا بِهِ أَيْضاً وَ رَأَيْتُهُ يَتَتَبَّعُ وَرَقَهُ عَلَى الْمَائِدَةِ وَ يَأْكُلُهُ وَ يُنَاوِلُنِي مِنْهُ وَ هُوَ يَقُولُ اخْتِمْ طَعَامَكَ بِهِ فَإِنَّهُ يُمْرِئُ مَا قَبْلُ كَمَا يُشَهِّي مَا بَعْدُ وَ يَذْهَبُ بِالثِّقَلِ وَ يُطَيِّبُ الْجُشَاءَ وَ النَّكْهَةَ .

So when we were free from the lunch, heasws called for it again, and I saw himasws pursuing its leaves upon the food-spread and eating it, and heasws gave me from it, and heasws was saying: ‘Finish your meal with it, for it makes agreeable what was before just as it makes you desirous for what is after it, and does away with the heaviness, and aromatises the burps and the smell of the breath’.[1648]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ إِشْكِيبِ بْنِ عَبْدَةَ الْهَمْدَانِيِّ بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ الْحَوْكُ بَقْلَةُ الْأَنْبِيَاءِ أَمَا إِنَّ فِيهِ ثَمَانَ خِصَالٍ يُمْرِئُ وَ يَفْتَحُ السُّدَدَ وَ يُطَيِّبُ الْجُشَاءَ وَ يُطَيِّبُ النَّكْهَةَ وَ يُشَهِّي الطَّعَامَ وَ يَسُلُّ الدَّاءَ وَ هُوَ أَمَانٌ مِنَ الْجُذَامِ إِذَا اسْتَقَرَّ فِي جَوْفِ الْإِنْسَانِ قَمَعَ الدَّاءَ كُلَّهُ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ashkeyb Bin Abdat Al Hamdany, by a chain of his,

(It has been narrated) from Abu Abdullahasws having said: ‘The sweet basil is a vegetable of the Prophetsas, therein are eight qualities – It is palatable, and it opens the blockages, and it aromatises the burps, and aromatises the breath, and makes one desirous of the food, and it removes illnesses, and it is a security from the leprosy when it settles in the inside of the human being, it suppresses the illnesses, all of them’.[1649]

باب الْكُرَّاثِ

Chapter 113 – The Leek

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ اشْتَكَى غُلَامٌ لِأَبِي الْحَسَنِ ( عليه السلام ) فَسَأَلَ عَنْهُ فَقِيلَ بِهِ طُحَالٌ فَقَالَ أَطْعِمُوهُ الْكُرَّاثَ ثَلَاثَةَ أَيَّامٍ فَأَطْعَمْنَاهُ فَقَعَدَ الدَّمُ ثُمَّ بَرَأَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘A slave of Abu Al-Hassanasws complained, so heasws asked about him, and it was said to himasws, ‘He is with spleen illness’. Heasws said: ‘Feed him the leek for three days’. So we fed it to him, so the blood settled, then he was cured’.[1650]

عَنْهُ قَالَ حَدَّثَنِي مَنْ رَأَى أَبَا الْحَسَنِ ( عليه السلام ) يَأْكُلُ الْكُرَّاثَ فِي الْمَشَارَةِ وَ يَغْسِلُهُ بِالْمَاءِ وَ يَأْكُلُهُ .

From him, said,

‘It was narrated to me by the one who saw Abu Al-Hassanasws eating the leek in the farm, and heasws washed it with the water, and heasws ate it’.[1651]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقْطَعُ الْكُرَّاثَ بِأُصُولِهِ فَيَغْسِلُهُ بِالْمَاءِ وَ يَأْكُلُهُ .

Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub who said,

‘I saw Abu Al-Hassanasws cutting the leek by its roots, so heasws washed it with the water and heasws ate it’.[1652]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ عَمْرِو بْنِ عِيسَى عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكُرَّاثِ فَقَالَ كُلْهُ فَإِنَّ فِيهِ أَرْبَعَ خِصَالٍ يُطَيِّبُ النَّكْهَةَ وَ يَطْرُدُ الرِّيَاحَ وَ يَقْطَعُ الْبَوَاسِيرَ وَ هُوَ أَمَانٌ مِنَ الْجُذَامِ لِمَنْ أَدْمَنَ عَلَيْهِ .

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Amro Bin Isa, from Furaat Bin Ahnaf who said,

‘Abu Abdullahasws was asked about the leek, so heasws said: ‘Eat it, for therein are four qualities – It aromatises the breath, and it dispels the wind, and it cuts off the hemorrhoids, and it is a safety from the leprosy for the one who is habitual over it’.[1653]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ عَبْدِ الرَّحْمَنِ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَتِ الْبُقُولُ عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ كُلُوا الْكُرَّاثَ فَإِنَّ مَثَلَهُ فِي الْبُقُولِ كَمَثَلِ الْخُبْزِ فِي سَائِرِ الطَّعَامِ أَوْ قَالَ الْإِدَامِ.

A number of our companions, from Ahmad Bin Abdullah, from Muhammad Bin Isa, or someone else, from Abdul Rahman, from Hammad Bin Zakariyya,

(It has been narrated) from Abu Abdullahasws having said: ‘The vegetables were mentioned in the presence of Rasool-Allahsaww, so hesaww said: ‘Eat the leek, for its example among the vegetables is like the example of the bread in the rest of the foods’, or said, ‘Sauces’.[1654]

عَنْهُ عَنْ دَاوُدَ بْنِ أَبِي دَاوُدَ عَنْ رَجُلٍ رَأَى أَبَا الْحَسَنِ ( عليه السلام ) بِخُرَاسَانَ يَأْكُلُ الْكُرَّاثَ مِنَ الْبُسْتَانِ كَمَا هُوَ فَقِيلَ لَهُ إِنَّ فِيهِ السَّمَادَ فَقَالَ ( عليه السلام ) لَا تَعَلَّقُ بِهِ مِنْهُ شَيْ‏ءٌ وَ هُوَ جَيِّدٌ لِلْبَوَاسِيرِ .

From him, from Dawood Bin Abu Dawood,

(It has been narrated) from a man who saw Abu Al-Hassanasws at Khurasan eating the leek from the orchards just as it was. So it was said to himasws, ‘There is compost in it’. So heasws said: ‘Nothing from it attaches to it, and it is good for the hemorrhoids’.[1655]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْمَائِدَةِ فَمِلْتُ عَلَى الْهِنْدَبَاءِ فَقَالَ لِي يَا حَنَانُ لِمَ لَا تَأْكُلُ الْكُرَّاثَ قُلْتُ لِمَا جَاءَ عَنْكُمْ مِنَ الرِّوَايَةِ فِي الْهِنْدَبَاءِ فَقَالَ وَ مَا الَّذِي جَاءَ عَنَّا قُلْتُ إِنَّهُ قِيلَ عَنْكُمْ إِنَّكُمْ قُلْتُمْ إِنَّهُ يُقَطَّرُ عَلَيْهِ مِنَ الْجَنَّةِ فِي كُلِّ يَوْمٍ قَطْرَةٌ قَالَ فَقَالَ ( عليه السلام ) فَعَلَى الْكُرَّاثِ إِذَنْ سَبْعُ قَطَرَاتٍ قُلْتُ فَكَيْفَ آكُلُهُ قَالَ اقْطَعْ أُصُولَهُ وَ اقْذِفْ بِرُءُوسِهِ .

From him, from one of his companions, from Hanaan Bin Sudeyr who said,

‘I was with Abu Abdullahasws upon the food-spread, so I inclined towards the endive, so heasws said to me: ‘O Hanaan! Why are you not eating the leek?’ I said, ‘Due to what has come from youasws from the reports regarding the endive’. So heasws said: ‘And what is that which has come from usasws?’ I said, ‘It is said from youasws that youasws said that a drop from the Paradise falls upon it, every day one drop’. So heasws said: ‘So upon the leek then, seven drops’. I said, ‘So how should I eat it?’ Heasws said: ‘Cut off its root and throw away its head’.[1656]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْكُرَّاثَ بِالْمِلْحِ الْجَرِيشِ .

From him, from one of his companions, raising it, said,

‘Amir Al-Momineenasws said: ‘Eat the leak with the grained salt’.[1657]

باب الْكَرَفْسِ

Chapter 114 – The Celery

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ قُتَيْبَةَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِالْكَرَفْسِ فَإِنَّهُ طَعَامُ إِلْيَاسَ وَ الْيَسَعِ وَ يُوشَعَ بْنِ نُونٍ.

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, or someone else, from Quteyba Bin Mihran, from Hammad Bin Zakariyya,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is upon you with (eating) the celery, for it is a food of Ilyasas, and Al-Yas’aas, and Yoshuaas Bin Nounas’.[1658]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ فِيمَا أَعْلَمُ عَنْ نَادِرٍ الْخَادِمِ قَالَ ذَكَرَ أَبُو الْحَسَنِ ( عليه السلام ) الْكَرَفْسَ فَقَالَ أَنْتُمْ تَشْتَهُونَهُ وَ لَيْسَ مِنْ دَابَّةٍ إِلَّا وَ هِيَ تَحْتَكُّ بِهِ .

From him, from Nuh Bin Shuayb Al Neyshapouri, from Muhammad Bin Al Hassan Bin Ali Bin Yaqteen regarding what is known from Nadir the servant who said,

‘Abu Al-Hassanasws mentioned the celery, so heasws said: ‘You all are desiring it and there is none from an animal except that it has rubbed with it’.[1659]

باب الْكُزْبُرَةِ

Chapter 115 – The Coriander

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ أَكْلُ التُّفَّاحِ وَ الْكُزْبُرَةِ يُورِثُ النِّسْيَانَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Eating the apple and the coriander inherits the forgetfulness’.[1660]

باب الْفَرْفَخِ

Chapter 116 – The Purslane

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ عَلَى وَجْهِ الْأَرْضِ بَقْلَةٌ أَشْرَفُ وَ لَا أَنْفَعُ مِنَ الْفَرْفَخِ وَ هُوَ بَقْلَةُ فَاطِمَةَ ( عليها السلام )

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Furat Bin Ahnaf who said,

‘I heard Abu Abdullahasws saying: ‘There is no vegetable upon the surface of the earth more noble, nor any more beneficial than the Purslane, and it is a vegetable of Fatimaasws’.

ثُمَّ قَالَ لَعَنَ اللَّهُ بَنِي أُمَيَّةَ هُمْ سَمَّوْهَا بَقْلَةَ الْحَمْقَاءِ بُغْضاً لَنَا وَ عَدَاوَةً لِفَاطِمَةَ ( عليها السلام ) .

Then heasws said: ‘May Allahazwj Curse the Clan of Umayya! They named it as the ‘vegetable of the idiots’ due to their hatred and enmity to Fatimaasws’.[1661]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ قَالَ وَطِئَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرَّمْضَاءَ فَأَحْرَقَتْهُ فَوَطِئَ عَلَى الرِّجْلَةِ وَ هِيَ الْبَقْلَةُ الْحَمْقَاءُ فَسَكَنَ عَنْهُ حَرُّ الرَّمْضَاءِ فَدَعَا لَهَا وَ كَانَ يُحِبُّهَا ( صلى الله عليه وآله ) وَ يَقُولُ مِنْ بَقْلَةٍ مَا أَبْرَكَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww trod upon the scorching ground, so it burned himsaww. So hesaww trod upon the purslane, and it is referred to as the ‘vegetable of the idiots’, so it settled from himsaww the heat of the scorching ground. So hesaww supplicated for it, and hesaww used to love it, and hesaww was saying: ‘From the vegetables, there is none more Blessed’.[1662]

باب الْخَسِّ

Chapter 117 – The Lettuce

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالْخَسِّ فَإِنَّهُ يُصَفِّي الدَّمَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from one of his companions, from Abu Hafs Al Abbar,

(It has been narrated) from Abu Abdullahasws having said: ‘it is upon you with (eating) the lettuce, for it cleans the blood’.[1663]

باب السَّدَابِ

Chapter 118 – The Rue (A herb)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّدَابُ يَزِيدُ فِي الْعَقْلِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from yaqoub Bin aamir, from a man,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The rue increases in the intellect’.[1664]

عَنْهُ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ الْهَمْدَانِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) الْوَهْمُ مِنْ مُحَمَّدِ بْنِ مُوسَى قَالَ ذُكِرَ السَّدَابُ فَقَالَ أَمَا إِنَّ فِيهِ مَنَافِعَ زِيَادَةٌ فِي الْعَقْلِ وَ تَوْفِيرٌ فِي الدِّمَاغِ غَيْرَ أَنَّهُ يُنَتِّنُ مَاءَ الظَّهْرِ .

From him, from Muhammad Bin Musa, from Ali Bin Al Hassan Al Hamdany, from Muhammad Bin Amro Bin Ibrahim,

(It has been narrated) from Abu Ja’farasws or Abu Al-Hassanasws – the uncertainty being from Muhammad Bin Musa who said, ‘The rue was mentioned, so heasws said: ‘But there are benefits therein – it increases the intellect, and augments the brain, apart from it that it decays the water of the back’.

وَ رُوِيَ أَنَّهُ جَيِّدٌ لِوَجَعِ الْأُذُنِ .

And it is reported that it is good for the ear ache’.[1665]

باب الْجِرْجِيرِ

Chapter 119 – The Watercress

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ غَيْرِهِ عَنْ قُتَيْبَةَ الْأَعْشَى أَوْ قَالَ قُتَيْبَةَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا تَضْلَعُ الرَّجُلُ مِنَ الْجِرْجِيرِ بَعْدَ أَنْ يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ فَبَاتَ تِلْكَ اللَّيْلَةَ إِلَّا وَ نَفْسُهُ تُنَازِعُهُ إِلَى الْجُذَامِ .

A number of our companions, from Ahmad Bin Abu Abdullah, form Muhammad Bin Isa, and someone else, from Quteyba Al A’ashy, or said Quteyba Bin Mihran, from Hammad Bin Zakariyya,

(It has been narrated) from Abu Abdullahasws having said: ‘The man would not fill himself up with the watercress after he has Prayed al-Isha the last, so he sleeps during that night, except that his soul would pull him towards the leprosy’.[1666]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ الْجِرْجِيرَ بِاللَّيْلِ ضَرَبَ عَلَيْهِ عِرْقُ الْجُذَامِ مِنْ أَنْفِهِ وَ بَاتَ يُنْزَفُ الدَّمُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats the watercress at night, the vein of leprosy would hit him from his nose, and he would sleep with blood flowing’.[1667]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبَقْلِ الْهِنْدَبَاءِ وَ الْبَاذَرُوجِ وَ الْجِرْجِيرِ فَقَالَ الْهِنْدَبَاءُ وَ وَ الْبَاذَرُوجُ لَنَا وَ الْجِرْجِيرُ لِبَنِي أُمَيَّةَ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Ahmad Bin Suleyman, from his father, from Abu Baseer who said,

‘A man asked Abu Abdullahasws about the vegetable, the endive and the sweet basil and the watercress. So heasws said: ‘The endive and the sweet basil is for usasws and the watercress is for the Clan of Umayya’.[1668]

باب السِّلْقِ

Chapter 120 – The Chard

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عُثْمَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفَعَ عَنِ الْيَهُودِ الْجُذَامَ بِأَكْلِهِمُ السِّلْقَ وَ قَلْعِهِمُ الْعُرُوقَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali, from Abu Usman,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Raised the leprosy from the Jews by their eating the Chard, and their gouging out the veils’.[1669]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ نِعْمَ الْبَقْلَةُ السِّلْقُ .

From him, from Muhammad Bin Abdul Hameed, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The best of the vegetables is the Chard’.[1670]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ سُلَيْمَانَ بْنِ عَبَّادٍ عَنْ عِيسَى بْنِ أَبِي الْوَرْدِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ( عليه السلام ) مَا يَلْقَوْنَ مِنَ الْبَيَاضِ فَشَكَا ذَلِكَ إِلَى اللَّهِ سُبْحَانَهُ وَ تَعَالَى فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ مُرْهُمْ بِأَكْلِ لَحْمِ الْبَقَرِ بِالسِّلْقِ .

From him, from Ali Bin Al Hassan Al Taymi, from Suleyman Bin Abbad, from Isa Bin Abu Al Ward, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws that the Children of Israel complained to Musaasws of what they were facing from the whiteness (Vitiligo), so heas took that complaint to Allahazwj Glorious and High. So Allahazwj Revealed unto himas that: “Order them with eating the cow meat with the Chard’.[1671]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ قَالَ أَطْعِمُوا مَرْضَاكُمُ السِّلْقَ يَعْنِي وَرَقَهُ فَإِنَّ فِيهِ شِفَاءً وَ لَا دَاءَ مَعَهُ وَ لَا غَائِلَةَ لَهُ وَ يُهْدِئُ نَوْمَ الْمَرِيضِ وَ اجْتَنِبُوا أَصْلَهُ فَإِنَّهُ يُهَيِّجُ السَّوْدَاءَ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Isa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Feed the Chard to your sick ones, meaning a leaf of it, for therein is a healing, and there is no cure with it, nor is there a suffering for it, and gifts the sleep to the patient, and keep away from its root for it agitates the black bile’.[1672]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ الْحُصَيْنِيِّينَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّ السِّلْقَ يَقْمَعُ عِرْقَ الْجُذَامِ وَ مَا دَخَلَ جَوْفَ الْمُبَرْسَمِ مِثْلُ وَرَقِ السِّلْقِ .

From him, from Muhammad Bin Isa, from one of the Husayniyayn,

(It has been narrated) from Abu Al-Hassanasws that the Chard suppresses the vein of the leprosy, and there does not enter the inside of the sufferer of the vitiligo like a leaf of the Chard’.[1673]

باب الْكَمْأَةِ

Chapter 121 – The Truffle

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ فَاطِمَةَ بِنْتِ عَلِيٍّ عَنْ أُمَامَةَ بِنْتِ أَبِي الْعَاصِ بْنِ الرَّبِيعِ وَ أُمُّهَا زَيْنَبُ بِنْتُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَتْ أَتَانِي أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ( عليه السلام ) فِي شَهْرِ رَمَضَانَ فَأُتِيَ بِعَشَاءٍ وَ تَمْرٍ وَ كَمْأَةٍ فَأَكَلَ ( عليه السلام ) وَ كَانَ يُحِبُّ الْكَمْأَةَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Baseer,

(It has been narrated) from Fatimaas daughter of Aliasws, from Amamat daughter of Abu Al A’as, from Al Rabie and her mother Zaynab daughter of Rasool-Allahsaww, said, ‘Amir Al Momineenasws came over to me in a Month of Ramazan, so heasws came for dinner, and dates, and truffles. So heasws ate, and he was loving the truffles’.[1674]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْكَمْأَةُ مِنَ الْمَنِّ وَ الْمَنُّ مِنَ الْجَنَّةِ وَ مَاؤُهَا شِفَاءٌ لِلْعَيْنِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abdul Rahman Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The truffle is from the Manna, and the Manna is from the Paradise, and its water is a healing for the eyes’.[1675]

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باب الْقَرْعِ

Chapter 122 – The Pumpkin

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنِ الْقَرْعِ يُذْبَحُ فَقَالَ الْقَرْعُ لَيْسَ يُذَكَّى فَكُلُوهُ وَ لَا تَذْبَحُوهُ وَ لَا يَسْتَهْوِيَنَّكُمُ الشَّيْطَانُ لَعَنَهُ اللَّهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was asked about the pumpkin to be slaughtered. So heasws said: ‘The pumpkin is not to be slaughtered. So eat it, and do not slaughter it, do not let the Satanla tempt you all, may Allahazwj Curse himla’.[1676]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ فِي الْقُدُورِ وَ هُوَ الْقَرْعُ .

And by his chain,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww fascinated by the gourd in the pots, and it is the pumpkin’.[1677]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ وَ يَلْتَقِطُهُ مِنَ الصَّحْفَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abdullah Bin Maymoun Al qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww liked the gourd, and heasws used to pick it up from the platter’.[1678]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الشَّامِيِّ عَنِ الْحُسَيْنِ بْنِ حَنْظَلَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الدُّبَّاءُ يَزِيدُ فِي الدِّمَاغِ .

A number of our companions, from Sahl Bin Ziyad,f rom Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Muhammad Al Shamy, from Al Husayn Bin Hanzala, from one of the two (5th or 6th Imamasws) having said: ‘The gourd increases the mind’.[1679]

عَنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الدُّبَّاءُ يَزِيدُ فِي الْعَقْلِ .

From him, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘I heard Abu Al-Hassanasws saying: ‘The gourd increases the intellect’.[1680]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ وَ كَانَ يَأْمُرُ نِسَاءَهُ إِذَا طَبَخْنَ قِدْراً يُكْثِرْنَ مِنَ الدُّبَّاءِ وَ هُوَ الْقَرْعُ .

Al Husayn Bin Muhammad, from Al Sayyari, raising it, said,

‘The Prophetsaww liked the gourd, and hesaww would order hissaww wives, when they cooked a pot, so they should be frequenting from the gourd, and it is the pumpkin’.[1681]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) أَنَّهُ قَالَ لَهُ يَا عَلِيُّ عَلَيْكَ بِالدُّبَّاءِ فَكُلْهُ فَإِنَّهُ يَزِيدُ فِي الدِّمَاغِ وَ الْعَقْلِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from oe of our companions,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Among what Rasool-Allahsaww bequeathed to Aliasws with was that hesaww said: ‘O Aliasws! It is upon youasws with (eating) the gourd. Therefore eat it, for it increases the mind and the intellect’.[1682]

باب الْفُجْلِ

Chapter 123 – The Radish

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ حَنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ كُنْتُ مَعَهُ عَلَى الْمَائِدَةِ فَنَاوَلَنِي فُجْلَةً وَ قَالَ يَا حَنَانُ كُلِ الْفُجْلَ فَإِنَّ فِيهِ ثَلَاثَ خِصَالٍ وَرَقُهُ يَطْرُدُ الرِّيَاحَ وَ لُبُّهُ يُسَرْبِلُ الْبَوْلَ وَ أَصْلُهُ يَقْطَعُ الْبَلْغَمَ .

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Hanaan who said,

‘I heard Abu Abdullahasws, and I was with himasws upon the food-spread, so heasws gave me a radish and said: ‘O Hanaan! Eat the radish for therein are three qualities – its leaf dispels the wind, and its core eases the flow of urine, and its root cuts the phlegm’.

وَ فِي رِوَايَةٍ أُخْرَى وَرَقُهُ يُمْرِئُ .

And in another report: ‘And its leaf nourishes’.[1683]

عَنْهُ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنْ أَبِي عُثْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفُجْلُ أَصْلُهُ يَقْطَعُ الْبَلْغَمَ وَ لُبُّهُ يَهْضِمُ وَ وَرَقُهُ يَحْدِرُ الْبَوْلَ حَدْراً .

From him, from Al Sayyari, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Al Mubarak, from Abu Usman, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘The radish, its root cuts the phlegm, and its core digests, and its leaf flows the urine with a flowing’.[1684]

باب الْجَزَرِ

Chapter 124 – The Carrot

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يُقِيمُ الذَّكَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al Hassan Bin Ali, or someone else, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Eating the carrots warms the kidneys and stirs the manhood’.[1685]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَلَّابِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْجَزَرُ أَمَانٌ مِنَ الْقُولَنْجِ وَ الْبَوَاسِيرِ وَ يُعِينُ عَلَى الْجِمَاعِ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ahmad Bin Al Hassan Al Jallab, from Musa Bin Ismail, from Ibn Abu Umeyr, from one of our companions who said,

‘Abu Abdullahasws said: ‘The carrots are a security from the colitis, and the hemorrhoids, and it aids upon the copulation’.[1686]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَنْصِبُ الذَّكَرَ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ آكُلُهُ وَ لَيْسَ لِي أَسْنَانٌ قَالَ فَقَالَ لِي مُرِ الْجَارِيَةَ تَسْلُقُهُ وَ كُلْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Abdul Rahman, from his father, from Dawood Bin Farqad who said,

‘I heard Abu Al-Hassanasws saying: ‘Eating the carrots warms the kidneys, and establishes the manhood’. I said to himasws, ‘May I be sacrificed for youasws! How can I eat it and there are no teeth for me’. So heasws said to me: ‘Instruct the maid to boil it, and eat it’.[1687]

باب السَّلْجَمِ

Chapter 125 – The Turnip

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْمُسَيَّبِ قَالَ قَالَ الْعَبْدُ الصَّالِحُ ( عليه السلام ) عَلَيْكَ بِاللِّفْتِ فَكُلْهُ يَعْنِي السَّلْجَمَ فَإِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا وَ لَهُ عِرْقٌ مِنَ الْجُذَامِ وَ اللِّفْتُ يُذِيبُهُ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ali Bin Al Musayyab who said,

‘Al-Abd Al-Salihasws (7th Imamasws) said: ‘It is upon you with (eating) Al-Lafti (a turnip dish), so eat it, meaning the turnip, for there is no one except for him is a vein for the leprosy, and Al-Lafti removes it’.[1688]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الْعَزِيزِ الْمُهْتَدِي رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ إِلَّا وَ فِيهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِالسَّلْجَمِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Aziz Al Muhtady,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘There is no one except inside of him is a vein of the leprosy, so melt it by the turnip’.[1689]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ [عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ] عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَوْ قَالَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ إِلَّا وَ بِهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِأَكْلِ السَّلْجَمِ .

From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Al Mubarak, from Abduall Bin Jabala, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws, or said, from Abu Abdullahasws having said: ‘There is no one except with him is a vein of the leprosy, therefore melt it by eating the turnip’.[1690]

عَنْهُ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالسَّلْجَمِ فَكُلُوهُ وَ أَدِيمُوا أَكْلَهُ وَ اكْتُمُوهُ إِلَّا عَنْ أَهْلِهِ فَمَا مِنْ أَحَدٍ إِلَّا وَ بِهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِأَكْلِهِ .

From him, from Al Hassan Bin Al Husayn, from Muhamad Bin Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘It is upon you with (eating) the turnips, so eat these and be habitual in eating it, and conceal it except from its deserving one, for there is no one except with him is a vein of the leprosy, therefore melt it by eating it’.[1691]

باب الْقِثَّاءِ

Chapter 126 – The Cucumbers

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الْقِثَّاءَ بِالْمِلْحِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to eat the cucumbers with the salt’.[1692]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكَلْتُمُ الْقِثَّاءَ فَكُلُوهُ مِنْ أَسْفَلِهِ فَإِنَّهُ أَعْظَمُ لِبَرَكَتِهِ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from dorost Al Wasity, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘When you eat the cucumbers, so eat it from its lower part, for it is greater in its Blessing’.[1693]

باب الْبَاذَنْجَانِ

Chapter 127 – The Aubergine

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَامِرٍ عَنْ إِبْرَاهِيمَ بْنِ الْفَضْلِ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْبَاذَنْجَانَ فَإِنَّهُ يُذْهِبُ الدَّاءَ وَ لَا دَاءَ لَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Abdullah Bin Ali Bin Aamir, from Ibrahim Bin Al Fazl, from Ja’far Bin Yahya, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Eat the aubergine for it removes the illness and there is no disease in it’.[1694]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو الْحَسَنِ الثَّالِثِ ( عليه السلام ) لِبَعْضِ قَهَارِمَتِهِ اسْتَكْثِرُوا لَنَا مِنَ الْبَاذَنْجَانِ فَإِنَّهُ حَارٌّ فِي وَقْتِ الْحَرَارَةِ وَ بَارِدٌ فِي وَقْتِ الْبُرُودَةِ مُعْتَدِلٌ فِي الْأَوْقَاتِ كُلِّهَا جَيِّدٌ عَلَى كُلِّ حَالٍ.

A number of our companions, from Sahl Bin Ziyad, from one of our companions who said,

‘Abu Al-Hassanasws the 3rd said to one of hisasws workers: ‘Frequent for us from the aubergines, for it is hot during the time of heat, and cool in the times of coldness, being moderate in all of the times, good upon every state’.[1695]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ الرَّحْمَنِ الْهَاشِمِيِّ قَالَ قَالَ لِبَعْضِ مَوَالِيهِ أَقْلِلْ لَنَا مِنَ الْبَصَلِ وَ أَكْثِرْ لَنَا مِنَ الْبَاذَنْجَانِ فَقَالَ لَهُ مُسْتَفْهِماً الْبَاذَنْجَانِ قَالَ نَعَمْ الْبَاذَنْجَانُ جَامِعُ الطَّعْمِ مَنْفِيُّ الدَّاءِ صَالِحٌ لِلطَّبِيعَةِ مُنْصِفٌ فِي أَحْوَالِهِ صَالِحٌ لِلشَّيْخِ وَ الشَّابِّ مُعْتَدِلٌ فِي حَرَارَتِهِ وَ بُرُودَتِهِ حَارٌّ فِي مَكَانِ الْحَرَارَةِ وَ بَارِدٌ فِي مَكَانِ الْبُرُودَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, and Abdullah Bin Al Qasim, from Abdul Rahman Al Hashimy who said,

‘Heasws said to one of his slaves: ‘Be (buy) less for usasws from the onions, and more for usasws from the aubergines’. So he said to himasws for his understanding, ‘The aubergines?’ Heasws said: ‘Yes, the aubergines, in all its tastes is beneficial for the illnesses, corrective for the health, balanced in its states, corrective for the old man and the youth, being moderate in its heat and its coolness, being hot in hot places and cool in cold places’.[1696]

باب الْبَصَلِ

Chapter 128 – The Onion

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ حَسَّانَ الْبَغْدَادِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَصَلَ فَقَالَ يُطَيِّبُ النَّكْهَةَ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَزِيدُ فِي الْجِمَاعِ .

A number of our companions, from sahl Bin Ziyad, from Mansour Bin Al Abbas, from Abdul Aziz bin Hassan Al Baghdady, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy who said,

‘Abu Abdullahasws mentioned the onions, so heasws said: ‘It aromatises the breath, and does away with the phlegm, and increases in the copulation’.[1697]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَصَلُ يَذْهَبُ بِالنَّصَبِ وَ يَشُدُّ الْعَصَبَ وَ يَزِيدُ فِي الْخُطَى وَ يَزِيدُ فِي الْمَاءِ وَ يَذْهَبُ بِالْحُمَّى .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,

‘Abu Abdullahasws said: ‘The onion removes the mental breakdown and strengthens the nerves, and increases in the walking ability, and increases in the water, and does away with the fever’.[1698]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكَسْلَانِ عَنْ مُيَسِّرٍ بَيَّاعِ الزُّطِّيِّ وَ كَانَ خَالَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الْبَصَلَ فَإِنَّ فِيهِ ثَلَاثَ خِصَالٍ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ اللِّثَةَ وَ يَزِيدُ فِي الْمَاءِ وَ الْجِمَاعِ .

Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al hamdany, from Al Hassan Bin Ali Al Kaslaan, from Maysar Baya’a the Zaty, and he was his maternal uncle who said,

‘I heard Abu Abdullahasws saying: ‘Eat the onion for therein are three qualities – It aromatises the breath, and strengthens the gums, and increases in the water and the copulation’.[1699]

عَنْهُ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ الدِّينَوَرِيِّ عَنْ أَبِي عُثْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَصَلُ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ الظَّهْرَ وَ يُرِقُّ الْبَشَرَةَ .

From him, from Al Sayyari, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Al Mubarak Al Deynaoury, from Abu Usman, from Dorost,

(It has been narrated) from Abu Abdullahasws having said; ‘The onion aromatises the breath, and strengthens the back, and softens the skin’.[1700]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلْتُمْ بِلَاداً فَكُلُوا مِنْ بَصَلِهَا يَطْرُدْ عَنْكُمْ وَبَاءَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Zayd Bin Aslam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When you enter a city, so eat from its onions, it would dispel from you its plague’.[1701]

باب الثُّومِ

Chapter 129 – The Garlic

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ الثُّومِ فَقَالَ إِنَّمَا نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهُ لِرِيحِهِ فَقَالَ مَنْ أَكَلَ هَذِهِ الْبَقْلَةَ الْخَبِيثَةَ فَلَا يَقْرَبْ مَسْجِدَنَا فَأَمَّا مَنْ أَكَلَهُ وَ لَمْ يَأْتِ الْمَسْجِدَ فَلَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about eating the garlic, so heasws said: ‘But rather Rasool-Allahsaww forbade from it due to its smell, so hesaww said: ‘The one who eats this bad vegetable, so he should not go near our Masjids. So as for the one who eats it and does not come to the Masjid, so there is no problem’.[1702]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ أَكْلِ الثُّومِ وَ الْبَصَلِ وَ الْكُرَّاثِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ نِيّاً وَ فِي الْقُدُورِ وَ لَا بَأْسَ بِأَنْ يُتَدَاوَى بِالثُّومِ وَ لَكِنْ إِذَا أَكَلَ ذَلِكَ أَحَدُكُمْ فَلَا يَخْرُجْ إِلَى الْمَسْجِدِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al husayn Bin Saeed, from Hammad, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about eating the garlic, and the onion, and the leek, so heasws said: ‘There is no problem in eating it remotely, and in the pots, and there is no problem in curing (illnesses) with the leek, but when one of you eats that (garlic), so he should not go out to the Masjid’.[1703]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ الزَّيَّاتِ قَالَ لَمَّا أَنْ قَضَيْتُ نُسُكِي مَرَرْتُ بِالْمَدِينَةِ فَسَأَلْتُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ هُوَ بِيَنْبُعَ فَأَتَيْتُ يَنْبُعَ فَقَالَ لِي يَا حَسَنُ مَشَيْتَ إِلَى هَاهُنَا قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ كَرِهْتُ أَنْ أَخْرُجَ وَ لَا أَرَاكَ فَقَالَ ( عليه السلام ) إِنِّي أَكَلْتُ مِنْ هَذِهِ الْبَقْلَةِ يَعْنِي الثُّومَ فَأَرَدْتُ أَنْ أَتَنَحَّى عَنْ مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Abdullah Bin Muskan, from Al Hassan Al Zayyat who said,

‘When I had fulfilled my rituals, I passed by Al-Medina. So I asked about Abu Ja’farasws, and was told that heasws is at Al-Yanba’a. So I went to Yanba’a. So heasws said to me: ‘O Hassan! You have walked to over here?’ I said, ‘Yes, may I be sacrificed for youasws, as I disliked going out and I have not seen youasws’. So heasws said: ‘Iasws ate from this vegetable, meaning the garlic, so Iasws wanted to keep away from the Masjid of Rasool-Allahsaww’.[1704]

باب السَّعْتَرِ

Chapter 130 – The Thyme

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ دَوَاءُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) السَّعْتَرَ وَ كَانَ يَقُولُ إِنَّهُ يَصِيرُ لِلْمَعِدَةِ خَمْلًا كَخَمْلِ الْقَطِيفَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ziyad Al Qandy,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘The medicine of Amir Al-Momineenasws was the thyme, and heasws was saying: ‘It comes to the stomach as velvet like the plush brocade’.[1705]

عَنْهُ عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ بَعْضِ الْوَاسِطِيِّينَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ شَكَا إِلَيْهِ رُطُوبَةً فَأَمَرَهُ أَنْ يَسْتَفَّ السَّعْتَرَ عَلَى الرِّيقِ .

From him, from Musa Bin Al Hassan, from Ali Bin Suleyman, from one of the middle-men,

(It has been narrated) from Abu Al-Hassanasws, that he complained to himasws of moisture (acidity), so heasws ordered him that he should eat the thyme upon the empty stomach’.[1706]

باب الْخِلَالِ

Chapter 131 – The Toothpick

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نَزَلَ جَبْرَئِيلُ ( عليه السلام ) عَلَيَّ بِالْخِلَالِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘Jibraeelas descended unto mesaww with the toothpick’.[1707]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَزَلَ جَبْرَئِيلُ ( عليه السلام ) عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِالسِّوَاكِ وَ الْخِلَالِ وَ الْحِجَامَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Jibraeelas descended unto Rasool-Allahsaww with the toothbrush, and the toothpick, and the cupping’.[1708]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَتَخَلَّلُ فَنَظَرْتُ إِلَيْهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتَخَلَّلُ وَ هُوَ يُطَيِّبُ الْفَمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Wahab Bin Abd Rabbihi who said,

‘I saw Abu Abdullahasws picking teeth, so I looked at himasws. So heasws said: ‘Rasool-Allahsaww used to pick teeth and heasws was of the aromatic mouth’.[1709]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْأَسَدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَاوَلَ النَّبِيُّ ( صلى الله عليه وآله ) جَعْفَرَ بْنَ أَبِي طَالِبٍ ( عليه السلام ) خِلَالًا فَقَالَ لَهُ يَا جَعْفَرُ تَخَلَّلْ فَإِنَّهُ مَصْلَحَةٌ لِلْفَمِ أَوْ قَالَ لِلِّثَةِ وَ مَجْلَبَةٌ لِلرِّزْقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibrahim Al Haza’a, from Abdullah Al Asady, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww gave a toothpick to Ja’faras Bin Abu Talibas, so hesaww said to him: ‘O Ja’faras! Pick teeth for it is corrective for the mouth’, or said: ‘For the gums, and brings sustenance’.[1710]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) تَخَلَّلُوا فَإِنَّهُ مَصْلَحَةٌ لِلِّثَةِ وَ النَّوَاجِدِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddh,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Pick teeth for it is corrective for the gums and the back teeth’.[1711]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) تَخَلَّلُوا فَإِنَّهُ يُنَقِّي الْفَمَ وَ مَصْلَحَةٌ لِلِّثَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Pick teeth for it purifies the mouth and is corrective for the gums’.[1712]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَمَّنْ أَخْبَرَهُ أَنَّ أَبَا الْحَسَنِ ( عليه السلام ) أُتِيَ بِخِلَالٍ مِنَ الْأَخِلَّةِ الْمُهَيَّأَةِ وَ هُوَ فِي مَنْزِلِ فَضْلِ بْنِ يُونُسَ فَأَخَذَ مِنْهَا شَظِيَّةً وَ رَمَى الْبَاقِيَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ali Bin Al No’man, from Yaqoub Bin Shuayb, from the one who informed him that,

‘Abu Al-Hassanasws was brought the toothpick from prepared (manufactured) toothpicks, and heasws was in the house of Fazl Bin Yunus. So heasws took one splinter and put back the rest’.[1713]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا تَخَلَّلُوا بِعُودِ الرَّيْحَانِ وَ لَا بِقَضِيبِ الرُّمَّانِ فَإِنَّهُمَا يُهَيِّجَانِ عِرْقَ الْجُذَامِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Do not pick teeth with a stem of basil, nor with a stem of the pomegranate, for these two agitate the vein of leprosy’.[1714]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَخَلَّلَ بِالْقَصَبِ لَمْ تُقْضَ لَهُ حَاجَةٌ سِتَّةَ أَيَّامٍ .

Ali, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who picks teeth with the reeds would not get his needs fulfilled for him for six days’.[1715]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُتَخَلَّلَ بِالْقَصَبِ وَ الرَّيْحَانِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade picking teeth with the reed and the basil stem’.[1716]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَتَخَلَّلُ بِكُلِّ مَا أَصَابَ مَا خَلَا الْخُوصَ وَ الْقَصَبَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww used to pick teeth with everything hesaww came across except for the palm leaves and the reeds’.[1717]

عَنْهُ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ التَّخَلُّلِ بِالرُّمَّانِ وَ الْآسِ وَ الْقَصَبِ وَ قَالَ ( صلى الله عليه وآله ) إِنَّهُنَّ يُحَرِّكْنَ عِرْقَ الْآكِلَةِ .

From him, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from picking teeth with the pomegranate (stem) and the myrtle (leaf), and the reeds, and said: ‘These stir the vein of the ulcers’.[1718]

باب رَمْيِ مَا يَدْخُلُ بَيْنَ الْأَسْنَانِ

Chapter 132 – Throwing what enters in between the teeth

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي الْأَسْنَانِ فَقَالَ أَمَّا مَا كَانَ فِي مُقَدَّمِ الْفَمِ فَكُلْهُ وَ مَا كَانَ فِي الْأَضْرَاسِ فَاطْرَحْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Jareer who said,

‘I asked Abu Abdullahasws about the meat which happens (to be stuck) in the teeth. So heasws said: ‘As for what is in the front of the mouth, so swallow it, and whatever was in the molars, so toss it’.[1719]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَّا مَا يَكُونُ عَلَى اللِّثَةِ فَكُلْهُ وَ ازْدَرِدْهُ وَ مَا كَانَ بَيْنَ الْأَسْنَانِ فَارْمِ بِهِ .

From him, from Ibn Mahboub, from Ibn Sinana,

(It has been narrated) from Abu Abdullahasws having said: ‘As for what happens to be upon the gums, so swallow it and gobble it, and whatever was in between the teeth, so throw it’.[1720]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) فَلَمَّا فَرَغَ مِنَ الطَّعَامِ أُتِيَ بِالْخِلَالِ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَدُّ هَذَا الْخِلَالِ فَقَالَ يَا فَضْلُ كُلُّ مَا بَقِيَ فِي فَمِكَ فَمَا أَدَرْتَ عَلَيْهِ لِسَانَكَ فَكُلْهُ وَ مَا اسْتَكَنَّ فَأَخْرِجْهُ بِالْخِلَالِ فَأَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ أَكَلْتَهُ وَ إِنْ شِئْتَ طَرَحْتَهُ .

From him, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from Al Fazl Bin Yunus who said,

‘Abu Al-Hassanasws had lunch with me. So when heasws was free from the meal, they came with the toothpicks. So I said, ‘May I be sacrificed for youasws! What is a limit of this toothpick?’ So heasws said: ‘O Fazl! Eat what remains in your mouth. So whatever your tongue can get around to, so eat it, and whatever is settled, so extract it with the tooth pick. So you are in the choice with regards to it, if you so desire to, eat, and if you so desire to, toss it’.[1721]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يَزْدَرِدَنَّ أَحَدُكُمْ مَا يَتَخَلَّلُ بِهِ فَإِنَّهُ يَكُونُ مِنْهُ الدُّبَيْلَةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Not one of you should swallow what he picks teeth with, for the pus can happen from it’.[1722]

باب الْأُشْنَانِ وَ السُّعْدِ

Chapter 133 – The Saltwort (a salt-water plant), and the Cyperus

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَكْلُ الْأُشْنَانِ يُبْخِرُ الْفَمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ahmad Bin Yazeed,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Eating the saltwort disinfects the mouth’.[1723]

بَعْضُ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّا نَأْكُلُ الْأُشْنَانَ فَقَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا تَوَضَّأَ ضَمَّ شَفَتَيْهِ وَ فِيهِ خِصَالٌ تُكْرَهُ إِنَّهُ يُورِثُ السِّلَّ وَ يَذْهَبُ بِمَاءِ الظَّهْرِ وَ يُوهِي الرُّكْبَتَيْنِ

One of our companions, from Ja’far Bin Ibrahim Al Hazramy, from Sa’ad who said,

‘I said to Abu Al-Hassanasws, ‘I eat the saltwort’. So heasws said: ‘Abu Al-Hassanasws, when heasws performed ablution (with saltwort), closed hisasws lips, and in it is an abhorrent quality, it inherits the tuberculosis, and does away with the water of the back, and weakens the knees’.

فَقُلْتُ فَالطِّينُ فَقَالَ كُلُّ طِينٍ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ لَكِنْ لَا يُكْثَرُ مِنْهُ وَ فِيهِ أَمَانٌ مِنْ كُلِّ خَوْفٍ .

So I said, ‘So (what about) the clay?’ So heasws said: ‘Every clay is Prohibited (to eat), like the dead, and the blood, and the flesh of the swine, except for the clay of the grave of Al-Husaynasws, for therein is a healing from every illness, but do not frequent from it, and in it is a security from every fear’.[1724]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنِ اسْتَنْجَى بِالسُّعْدِ بَعْدَ الْغَائِطِ وَ غَسَلَ بِهِ فَمَهُ بَعْدَ الطَّعَامِ لَمْ تُصِبْهُ عِلَّةٌ فِي فَمِهِ وَ لَمْ يَخَفْ شَيْئاً مِنْ أَرْيَاحِ الْبَوَاسِيرِ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Bin Ali, from Ahmad Bin Al Husayn Bin Umar, from his uncle Muhammad Bin Umar, from a man,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘The one who cleans himself with the cyperus after defecation, and washes his mouth with it after the food would not be hit by an illness in his mouth, and would not fear anything from the winds of hemorrhoids’.[1725]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْحَسَنِ بْنِ الزِّبْرِقَانِ الْأَنْصَارِيِّ عَنِ الْفَضْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَزِيزٍ الْمُرَادِيِّ قَالَ وَ هُوَ خَالُ أُمِّي قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّخِذُوا فِي أَسْنَانِكُمُ السُّعْدَ فَإِنَّهُ يُطَيِّبُ الْفَمَ وَ يَزِيدُ فِي الْجِمَاعِ .

A number of our companions, from Ahmad Bin Abdu Abdullah, from Abu Al Khazraj Al Hassan Bin Al Zabarqan Al Ansary, from Al Fazl Bin Usman, from Abu Aziz Al Murady who said, and he is a maternal uncle of my mother,

‘I heard Abu Abdullahasws saying: ‘Take the cyperus to be in your teeth for it aromatises the mouth, and increases in the copulations’.[1726]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) فِي الْحِجْرِ وَ هُوَ قَاعِدٌ وَ مَعَهُ عِدَّةٌ مِنْ أَهْلِ بَيْتِهِ فَسَمِعْتُهُ يَقُولُ ضُرِبَتْ عَلَيَّ أَسْنَانِي فَأَخَذْتُ السُّعْدَ فَدَلَكْتُ بِهِ أَسْنَانِي فَنَفَعَنِي ذَلِكَ وَ سَكَنَتْ عَنِّي .

From him, from Ibn Mahboub, from Abu Wallad who said,

‘I saw Abu Al-Hassanasws the 1st in Al Hijr (at the Kabah), and heasws was seated, and with himasws were a number of hisasws family members, so I hear himasws saying: ‘My teeth hurt, so I took the cyperus and rubbed it down by my teeth, and that benefitted me, and settled down from it’.[1727]

––––––––

تَمَّ كِتَابُ الْأَطْعِمَةِ وَ يَتْلُوهُ كِتَابُ الْأَشْرِبَةِ إِنْ شَاءَ اللَّهُ وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ الصَّلَاةُ عَلَى مَنْ لَا نَبِيَّ بَعْدَهُ .

The Book of Foodstuffs is completed and it would be followed by the Book of Drinks, Allahazwj Willing, and the Praise is for Allahazwj, One, and the Blessings be upon the one after whomsaww there is no Prophetas.

كتاب الْأَشْرِبَةِ

THE BOOK OF DRINKS

باب فَضْلِ الْمَاءِ

Chapter 1 – Merits of the water

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْمَاءُ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Bakr Bin Salih, from Isa Bin Abdullah Bin Muhammad Bin Umar Bin Ali, from his father, from his grandfather who said,

‘Amir Al-Momineenasws said: ‘الْمَاءُ سَيِّدُ الشَّرَابِ’ The water is the chief of the drinks, in the world and the Hereafter’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بِإِسْنَادِهِ مِثْلَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali, from Isa Bin Abdullah, by his chain – similar to it.[1728]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ ذَكَرَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ أَحَبُّ إِلَيْنَا مِنَ الْآبَاءِ وَ الْأُمَّهَاتِ وَ الْمَاءِ الْبَارِدِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Fazal, from Sa’alba Bin Maymoun, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying, and heasws mentioned Rasool-Allahsaww, so heasws said: ‘O Allahazwj! Youazwj Know that hesaww is more beloved to usasws than the fathers and the mothers, and ‘الْمَاءِ الْبَارِدِ’ the cold water’.[1729]

مُحَمَّدُ بْنُ يَحْيَى عَنْ غَيْرِ وَاحِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَا يَسْأَلُ اللَّهُ جَلَّ ذِكْرُهُ الْعَبْدَ أَنْ يَقُولَ لَهُ أَ وَ لَمْ أُرْوِكَ مِنْ عَذْبِ الْفُرَاتِ .

Muhammad Bin Yahya, from someone else, from Al Abbas Bin Marouf, from Sa’dan Bin Muslim, from Abul Rahman Bin Al Hajjaj,

Abu Abdullahasws has said: ‘The first of what Allahazwj, would Question the servant is that Heazwj would be Saying to him: “Did Iazwj not Quench you from the fresh waters of the Euphrates?”’.[1730]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ يَرْفَعُهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ شَرَابِ الْجَنَّةِ الْمَاءُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Al Rayyan Bin Al Salt, raising it, said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The chief of the drink of the Paradise, is the water’.[1731]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمَاءُ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ .

From him, from Muhammad Bin Ali, from Isa Bin Abdullah Bin Muhammad Bin Umar Bin Ali, from his father, from his grandfather who said,

‘Amir Al-Momineenasws said: ‘The water is the chief of the drinks in the world and the Hereafter’.[1732]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ تَلَذَّذَ بِالْمَاءِ فِي الدُّنْيَا لَذَّذَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَشْرِبَةِ الْجَنَّةِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Fazzal, from the one who informed him,

Abu Abdullahasws has said: ‘The one who enjoys with the water in the world, Allahazwj would Make him enjoy from the drinks of the Paradise’.[1733]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بُنْدَارَ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَعْمِ الْمَاءِ فَقَالَ سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً طَعْمُ الْمَاءِ طَعْمُ الْحَيَاةِ .

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Maysami, from Ali Bin Asbaat, from Abdul Samad Bin Bundar, from Al Husayn Bin Alwan who said,

‘A man asked Abu Abdullahasws about the taste of water, so heasws said: ‘Ask to understand it and do not ask to irritate. The taste of water is the taste of life’.[1734]

باب آخَرُ مِنْهُ

Chapter 2 – Another Chapter from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَصُّوا الْمَاءَ مَصّاً وَ لَا تَعُبُّوهُ عَبّاً فَإِنَّهُ يُوجَدُ مِنْهُ الْكُبَادُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Sip the water with a sipping and do not gulp it down with a gulping, for you would find the liver (trouble) from it’.[1735]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ الْبَصْرِيِّ عَنْ أَبِي طَيْفُورٍ الْمُتَطَبِّبِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) فَنَهَيْتُهُ عَنْ شُرْبِ الْمَاءِ فَقَالَ ( عليه السلام ) وَ مَا بَأْسٌ بِالْمَاءِ وَ هُوَ يُدِيرُ الطَّعَامَ فِي الْمَعِدَةِ وَ يُسَكِّنُ الْغَضَبَ وَ يَزِيدُ فِي اللُّبِّ وَ يُطْفِئُ الْمِرَارَ .

Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun Al Basry, from Abu Tayfour Al Mutattab who said,

‘I went over to Abu Al-Hassan Al-Maazyasws (7th Imamasws), so I said something negative about drinking the water, so heasws said: ‘And what is the problem with the water and it revolves the food in the stomach, and it settles the anger, and increases in the understanding ability, and extinguishes the bitterness’.[1736]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَمَّنْ حَدَّثَهُ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَعَا بِتَمْرٍ فَأَكَلَ وَ أَقْبَلَ يَشْرَبُ عَلَيْهِ الْمَاءَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَوْ أَمْسَكْتَ عَنِ الْمَاءِ فَقَالَ إِنَّمَا آكُلُ التَّمْرَ لِأَسْتَطِيبَ عَلَيْهِ الْمَاءَ.

Al Husayn Bin Muhammad, from Moala Bin Muhammad Al Basry, from Abu Dawood Al Mustaraq, from the one who narrated it who said,

‘I was in the presence of Abu Abdullahasws, so heasws called for the dates. So heasws ate and went on to drink water over it. So I said, ‘May I be sacrificed for youasws! If you could wait from the water’. So heasws said: ‘But rather, Iasws eat the dates in order to aromatise the water over it’.[1737]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَاسِرٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) عَجَباً لِمَنْ أَكَلَ مِثْلَ ذَا وَ أَشَارَ بِيَدِهِ وَ لَمْ يَشْرَبْ عَلَيْهِ الْمَاءَ كَيْفَ لَا تَنْشَقُّ مَعِدَتُهُ .

Ali Bin Muhammad, from one of his companions, from Yasser who said,

‘Abu Al-Hassanasws said: ‘Iasws wonder at the one who eats the like of that’ – and heasws gestured by hisasws hand (eats a lot) – ‘and he does not drink water over it, how come his stomach does not burst’.[1738]

باب كَثْرَةِ شُرْبِ الْمَاءِ

Chapter 3 – Drinking the water abudantly

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ شُرْبَ الْمَاءِ الْبَارِدِ أَكْثَرُ تَلَذُّذاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,

‘Abu Al-Hassanasws said: ‘Drinking the cold water is abundant enjoyment’.[1739]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُوصِي رَجُلًا فَقَالَ لَهُ أَقْلِلْ مِنْ شُرْبِ الْمَاءِ فَإِنَّهُ يَمُدُّ كُلَّ دَاءٍ وَ اجْتَنِبِ الدَّوَاءَ مَا احْتَمَلَ بَدَنُكَ الدَّاءَ .

A number or our companions, from Sahl Bin Ziyad, from Saeed Bin Janah Bin Umar Al Halby who said,

‘Abu Abdullahasws said, and heasws was advising a man saying to him: ‘Reduce from drinking the water, for it extends every illness, and avoid the medication for as long as your body can bear the illness’.[1740]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ( عليه السلام ) قَالَ لَا بَأْسَ بِكَثْرَةِ شُرْبِ الْمَاءِ عَلَى الطَّعَامِ وَ لَا تُكْثِرْ مِنْهُ عَلَى غَيْرِهِ وَ قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَكَلَ مِثْلَ ذَا وَ جَمَعَ يَدَيْهِ كِلْتَيْهِمَا لَمْ يَضُمَّهُمَا وَ لَمْ يُفَرِّقْهُمَا ثُمَّ لَمْ يَشْرَبْ عَلَيْهِ الْمَاءَ كَانَ يَنْشَقُّ مَعِدَتُهُ .

Ali Bin Ibrahim, from his father, from Yasser the servant,

Al-Rezaasws has said: ‘There is no problem with drinking the water abundantly upon the meal, but do not frequent from it upon apart from it’. And heasws said: ‘Do you not see that if a man were to eat the likes of this’ – and heasws gathered hisasws both of hisasws hands such that heasws neither joined them nor separated them – ‘then he does not drink the water over it, his stomach could burst?’[1741]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُكْثِرْ مِنْ شُرْبِ الْمَاءِ فَإِنَّهُ مَادَّةٌ لِكُلِّ دَاءٍ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not frequent from drinking the water for it extends every illness’.[1742]

باب شُرْبِ الْمَاءِ مِنْ قِيَامٍ وَ الشُّرْبِ فِي نَفَسٍ وَاحِدٍ

Chapter 4 – Drinking the water whilst standing and drinking it in one breath

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِالنَّهَارِ أَقْوَى وَ أَصَحُّ لِلْبَدَنِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Drinking the water whilst standing at daytime is strengthening and corrective for the body’.[1743]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِالنَّهَارِ يُمْرِئُ الطَّعَامَ وَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِاللَّيْلِ يُورِثُ الْمَاءَ الْأَصْفَرَ .

Ali Bin Muhammad, from Muhammad Bin Ahmad Bin Abu Mahmoud,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Drinking the water whilst standing at daytime nourishes the food, and drinking the water whilst standing at night time inherits the yellow water’.[1744]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي هَاشِمِ بْنِ يَحْيَى الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَامَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى إِدَاوَةٍ فَشَرِبَ مِنْهَا وَ هُوَ قَائِمٌ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Hashim Bin Yahya Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws had a water container, so heasws drank from it and heasws was standing’.[1745]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ عَبْدُ الْمَلِكِ الْقُمِّيُّ فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ أَشْرَبُ الْمَاءَ وَ أَنَا قَائِمٌ فَقَالَ لَهُ إِنْ شِئْتَ قَالَ أَ فَأَشْرَبُ بِنَفَسٍ وَاحِدٍ حَتَّى أَرْوَى قَالَ إِنْ شِئْتَ قَالَ فَأَسْجُدُ وَ يَدِي فِي ثَوْبِي قَالَ إِنْ شِئْتَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي وَ اللَّهِ مَا مِنْ هَذَا وَ شِبْهِهِ أَخَافُ عَلَيْكُمْ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I was in the presence of Abu Abdullahasws when Abdul Malik Al-Qummy came over to himasws, so he said to himasws, ‘May Allahazwj Keep you well! Can I drink the water and I am standing?’ So heasws said to him: ‘If you so desire to’. He said, ‘Shall I drink in one breath until I am quenched?’ Heasws said: ‘If you so desire to’. He said, ‘Supposing I were to prostrate and my hands were inside my clothes?’ Heasws said: ‘If you so desire to’. Then Abu Abdullahasws said: ‘Iasws, by Allahazwj, am not from this, and the likes of it. Iasws fear over you’.[1746]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَا وَ أَبِي فَأُتِيَ بِقَدَحٍ مِنْ خَزَفٍ فِيهِ مَاءٌ فَشَرِبَ وَ هُوَ قَائِمٌ ثُمَّ نَاوَلَهُ أَبِي فَشَرِبَ مِنْهُ وَ هُوَ قَائِمٌ ثُمَّ نَاوَلَنِيهِ فَشَرِبْتُ مِنْهُ وَ أَنَا قَائِمٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from his grandfather, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Miqdam who said,

‘I was in the presence of Abu Ja’farasws, I and my father, so they came to us with a clay vessel in which was water. So heasws drank standing, then gave it to my father. So he drank from it, and he was standing. Then he gave it to me, so I drank from it, and I was standing’.[1747]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ حَاتِمِ بْنِ إِسْمَاعِيلَ الْمَدِينِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَشْرَبُ الْمَاءَ وَ هُوَ قَائِمٌ ثُمَّ يَشْرَبُ مِنْ فَضْلِ وَضُوئِهِ قَائِماً ثُمَّ الْتَفَتَ إِلَى الْحُسَيْنِ ( عليه السلام ) فَقَالَ لَهُ يَا بُنَيَّ إِنِّي رَأَيْتُ جَدَّكَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَنَعَ هَكَذَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Al Azramy, from Hatim Bin Ismail Al Madainy,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws drank the water and heasws was standing, then drank from the remainder of hisasws ablution, standing. Then heasws turned towards Al-Husaynasws, so heasws said to himasws: ‘O myasws sonasws! Iasws saw yourasws grandfathersaww Rasool-Allahsaww doing like this’.[1748]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ أَنْفَاسٍ فِي الشُّرْبِ أَفْضَلُ مِنْ نَفَسٍ وَاحِدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Three breaths during the drink is better than one breath’.[1749]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ أَنْفَاسٍ أَفْضَلُ مِنْ نَفَسٍ وَاحِدٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Moala Abu Usman, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Three breaths are better than one breath (whilst drinking)’.[1750]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَشْرَبُ الْمَاءَ فَلَا يَقْطَعُ نَفَسَهُ حَتَّى يَرْوَى قَالَ فَقَالَ ( عليه السلام ) وَ هَلِ اللَّذَّةُ إِلَّا ذَاكَ قُلْتُ فَإِنَّهُمْ يَقُولُونَ إِنَّهُ شُرْبُ الْهِيمِ قَالَ فَقَالَ كَذَبُوا إِنَّمَا شُرْبُ الْهِيمِ مَا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ .

Muhammad Bin Yahya, from one of his companions, from Usman Bin Isa, from an old man from the people of Al Medina who said,

‘I asked Abu Abdullahasws about the man who drinks the water, so he does not cut off his breath until he is quenched’. So heasws said: ‘And is the enjoyment except for that?’ I said, ‘But they (people) are saying that it is the drinking of the thirsty camel’. So heasws said: ‘They are lying! But rather the drinking of the thirsty camel is what the Name of Allahazwj Mighty and Majestic is not mentioned upon’.[1751]

باب الْقَوْلِ عَلَى شُرْبِ الْمَاءِ

Chapter 5 – The words upon drinking the water

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الرَّجُلَ يَشْرَبُ الشَّرْبَةَ مِنَ الْمَاءِ فَيُدْخِلُهُ اللَّهُ عَزَّ وَ جَلَّ بِهَا الْجَنَّةَ قُلْتُ وَ كَيْفَ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ إِنَّ الرَّجُلَ يَشْرَبُ الْمَاءَ فَيَقْطَعُهُ ثُمَّ يُنَحِّي الْإِنَاءَ وَ هُوَ يَشْتَهِيهِ فَيَحْمَدُ اللَّهَ عَزَّ وَ جَلَّ ثُمَّ يَعُودُ فِيهِ وَ يَشْرَبُ ثُمَّ يُنَحِّيهِ وَ هُوَ يَشْتَهِيهِ فَيَحْمَدُ اللَّهَ عَزَّ وَ جَلَّ ثُمَّ يَعُودُ فَيَشْرَبُ فَيُوجِبُ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ الْجَنَّةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying that the man drinks the drink from the water, so Allahazwj Mighty and Majestic Enters him into the Paradise by it’. I said, ‘How is that, O sonasws of Rasool-Allahsaww?’ The man drinks the water, so he cuts it off, then takes pulls away the container although he desires it, so he Praises Allahazwj Mighty and Majestic. Then he repeats it, and he drinks, then he pulls it away although he desires it, so he Praises Allahazwj Mighty and Majestic, then returns to drinking it. Thus, Allahazwj Mighty and Majestic Obligates for him due to that, the Paradise’.[1752]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا شَرِبَ الْمَاءَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي سَقَانَا عَذْباً زُلَالًا وَ لَمْ يَسْقِنَا مِلْحاً أُجَاجاً وَ لَمْ يُؤَاخِذْنَا بِذُنُوبِنَا .

Muhammad Bin Yahya, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Rasool-Allahsaww drank the water, said: ‘The Praise is for Allahazwj Who Quenched us with sweet and fresh, and did not Quench us with salty, bitter, and did not Seize us for our sins’.[1753]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ عَمٍّ لِعُمَرَ بْنِ يَزِيدَ عَنْ بِنْتِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا شَرِبَ أَحَدُكُمُ الْمَاءَ فَقَالَ بِسْمِ اللَّهِ ثُمَّ شَرِبَ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ ثُمَّ شَرِبَ فَقَالَ بِسْمِ اللَّهِ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ ثُمَّ شَرِبَ فَقَالَ بِسْمِ اللَّهِ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ سَبَّحَ ذَلِكَ الْمَاءُ لَهُ مَا دَامَ فِي بَطْنِهِ إِلَى أَنْ يَخْرُجَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, from a cousin of Umar Bin Yazeed, from a daughter of Umar Bin Yazeed, from her father,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you drinks the water, so he says, ‘بِسْمِ اللَّهِ’ ‘In the Name of Allahazwj, then drinks, then cuts it and says, ‘الْحَمْدُ لِلَّهِ’ ‘The Praise is for Allahazwj’, then drinks, so he says, بِسْمِ اللَّهِ ‘In the Name of Allahazwj’, then cuts it, so he says, الْحَمْدُ لِلَّهِ ‘The Praise is for Allahazwj’, then drinks, so he says, بِسْمِ اللَّهِ ‘In the Name of Allahazwj’, then cuts it and says,  الْحَمْدُ لِلَّهِ ‘ The Praise is for Allahazwj’ – that water would Glorify for him for as long as it is in his belly up to the times it exits’.[1754]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَشْرَبَ الْمَاءَ بِاللَّيْلِ فَحَرِّكِ الْمَاءَ وَ قُلْ يَا مَاءُ مَاءُ زَمْزَمَ وَ مَاءُ فُرَاتٍ يُقْرِءَانِكَ السَّلَامَ .

Ali Bin Muhammad, raising it, said,

‘Abu Abdullahasws said: ‘Whenever you want to drink the water at night, so stir the water and say, ‘ O water’, water of Zamzam and water of Euphrates, I express greetings to both you’.[1755]

باب الْأَوَانِي

Chapter 6 – The Utensils

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَشْرَبُ فِي الْأَقْدَاحِ الشَّامِيَّةِ يُجَاءُ بِهَا مِنَ الشَّامِ وَ تُهْدَى إِلَيْهِ ( صلى الله عليه وآله ).

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to drink in the Syrian cup which they came with from Syria and was gifted unto himsaww’.[1756]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ هُوَ يَشْرَبُ فِي قَدَحٍ مِنْ خَزَفٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Abu Al Miqdam who said,

‘I saw Abu Ja’farasws and heasws was drinking in a ceramic cup’.[1757]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي الشُّرْبُ فِي آنِيَةِ الذَّهَبِ وَ لَا الْفِضَّةِ .

A number of our companion, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting, drinking in a vessel of the gold and the silver’.[1758]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَخِيهِ يُوسُفَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْحِجْرِ فَاسْتَسْقَى مَاءً فَأُتِيَ بِقَدَحٍ مِنْ صُفْرٍ فَقَالَ رَجُلٌ إِنَّ عَبَّادَ بْنَ كَثِيرٍ يَكْرَهُ الشُّرْبَ فِي الصُّفْرِ فَقَالَ لَا بَأْسَ وَ قَالَ ( عليه السلام ) لِلرَّجُلِ أَلَّا سَأَلْتَهُ أَ ذَهَبٌ هُوَ أَمْ فِضَّةٌ .

From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from his brother Yusuf who said,

‘I was with Abu Abdullahasws at Al-Hajar (the Black Stone), so heasws asked for water. So they came with a yellow cup. So a man said, ‘Abbad Bin Kaseer dislikes drinking in the yellow cup’. So heasws said: ‘There is no problem with it’, and said to the man: ‘Did you ask him if it was gold, or silver?’[1759]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَشْرَبُوا الْمَاءَ مِنْ ثُلْمَةِ الْإِنَاءِ وَ لَا مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Neither drink the water from a notch of the vessel, nor from its handle, for the Satanla sits upon the handle and the notch’.[1760]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي لِعَمْرِو بْنِ عُبَيْدٍ وَ بَشِيرٍ الرَّحَّالِ وَ وَاصِلٍ فِي حَدِيثٍ وَ لَا يُشْرَبُ مِنْ أُذُنِ الْكُوزِ وَ لَا مِنْ كَسْرِهِ إِنْ كَانَ فِيهِ فَإِنَّهُ مَشْرَبُ الشَّيَاطِينِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws said to Umar Bin Ubeyd and Bashir Al-Rahhal and Wasil in a Hadeeth: ‘Neither drink from the ear of the pitcher, nor from its crack if there was one in it, for it is a drinking place of the Satansla’.[1761]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ النَّبِيُّ ( صلى الله عليه وآله ) بِقَوْمٍ يَشْرَبُونَ الْمَاءَ بِأَفْوَاهِهِمْ فِي غَزْوَةِ تَبُوكَ فَقَالَ لَهُمُ النَّبِيُّ ( صلى الله عليه وآله ) اشْرَبُوا بِأَيْدِيكُمْ فَإِنَّهَا خَيْرُ أَوَانِيكُمْ .

A number of our companions, for Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww passed by a group of people who were drinking the water by their mouths during the military expedition of Tabuk. So hesaww said to them: ‘Drink with your hands, for these are the best of your utensils’.[1762]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ أَنْ يَشْرَبَ فِي الْإِنَاءِ الشَّامِيِّ وَ كَانَ يَقُولُ هُوَ أَنْظَفُ آنِيَتِكُمْ .

Muhammad Bin Yaya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww liked drinking in the Syrian vessel, and hesaww was saying: ‘It is the best of your vessels’.[1763]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَ ذَكَرَ مِصْرَ فَقَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَا تَأْكُلُوا فِي فَخَّارِهَا وَ لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِهَا فَإِنَّهُ يَذْهَبُ بِالْغَيْرَةِ وَ يُورِثُ الدِّيَاثَةَ .

Ali Bin Ibrahim, from his father, and Al Husayn Bin Muhammad, from Moala Bin Muhammad, altogether from Ali Bin Asbaat,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I heard himasws saying, and Egypt was mentioned, so heasws said: ‘The Prophetsaww said: ‘Neither eat in its pottery, nor wash your heads with its clay, for it would remove the honour and inherit the actions of a pimp’.[1764]

باب فَضْلِ مَاءِ زَمْزَمَ وَ مَاءِ الْمِيزَابِ

Chapter 7 – Merits of the Zamzam water and water of the groove (of the Kabah)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ زَمْزَمُ أَشَدَّ بَيَاضاً مِنَ اللَّبَنِ وَ أَحْلَى مِنَ الشَّهْدِ وَ كَانَتْ سَائِحَةً فَبَغَتْ عَلَى الْأَمْيَاهِ فَأَغَارَهَا اللَّهُ جَلَّ وَ عَزَّ وَ أَجْرَى عَلَيْهَا عَيْناً مِنْ صَبِرٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazal, from Ali Bin Uqba, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Zazam used to be more intensely whiter than the milk, and sweeter than the honey, and it burst its banks and it boasted about it, so it was came upon by the (other) waters. So Allahazwj Majestic and Mighty Resented it and Caused a spring of aloe to flow over it’.[1765]

وَ بِإِسْنَادِهِ قَالَ ذُكِرَتْ زَمْزَمُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أُجْرِيَ إِلَيْهَا عَيْنٌ مِنْ تَحْتِ الْحِجْرِ فَإِذَا غَلَبَ مَاءُ الْعَيْنِ عَذُبَ مَاءُ زَمْزَمَ .

And by his chain, said,

‘Zazam was mentioned in the presence of Abu Abdullahasws, so heasws said: ‘A spring was Caused to flow to it from beneath the (Black) Stone, so when the water of the spring overwhelms, water of Zazam sweetens’.[1766]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَاءُ زَمْزَمَ خَيْرُ مَاءٍ عَلَى وَجْهِ الْأَرْضِ وَ شَرُّ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ بَرَهُوتَ الَّذِي بِحَضْرَمَوْتَ تَرِدُهُ هَامُ الْكُفَّارِ بِاللَّيْلِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The water of Zamzam is the best water upon the surface of the earth, and the most evil water upon the face of the earth is water of Barhout which is at Hazramowt (near Yemem), receiving a significant number of Infidels at night’.[1767]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَاءُ زَمْزَمَ شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ أَظُنُّهُ قَالَ كَائِناً مَا كَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,

‘I heard Abu Abdullahasws saying: ‘Water of Zamzam is a healing from every illness’, and I think heasws said: ‘Whatever it may be’.[1768]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَاءُ زَمْزَمَ دَوَاءٌ مِمَّا شُرِبَ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Water of Zamzam is a medication from whatever it is drunk for’.[1769]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ وَ غَيْرِهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُصَادِفٍ قَالَ اشْتَكَى رَجُلٌ مِنْ إِخْوَانِنَا بِمَكَّةَ حَتَّى سَقَطَ لِلْمَوْتِ فَلَقِينَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي الطَّرِيقِ فَقَالَ يَا مُصَادِفُ مَا فَعَلَ فُلَانٌ قُلْتُ تَرَكْتُهُ بِالْمَوْتِ جُعِلْتُ فِدَاكَ فَقَالَ أَمَا لَوْ كُنْتُ مَكَانَكُمْ لَسَقَيْتُهُ مِنْ مَاءِ الْمِيزَابِ

Muhammad Bin Yahya, from Abdullah Bin Ja’far, and someone else, and a number of our companions, from Ahmad Bin Abu Abdullah, altogether, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Musadif who said,

‘A man from our brethren complained at Makkah until he fell for the death. So we met Abu Abdullahasws in the street, so heasws said: ‘O Musadif! What did you do with so and so?’ I said, ‘I left him with the death, may I be sacrificed for youasws’. So heasws said: ‘But had Iasws been in your place, Iasws would have quenched him from the water of the groove (of the Kabah)’.

فَطَلَبْنَا عِنْدَ كُلِّ أَحَدٍ فَلَمْ نَجِدْهُ فَبَيْنَا نَحْنُ كَذَلِكَ إِذَا ارْتَفَعَتْ سَحَابَةٌ فَأَرْعَدَتْ وَ أَبْرَقَتْ وَ أَمْطَرَتْ فَجِئْتُ إِلَى بَعْضِ مَنْ فِي الْمَسْجِدِ فَأَعْطَيْتُهُ دِرْهَماً وَ أَخَذْتُ قَدَحَهُ ثُمَّ أَخَذْتُ مِنْ مَاءِ الْمِيزَابِ فَأَتَيْتُهُ بِهِ وَ سَقَيْتُهُ مِنْهُ وَ لَمْ أَبْرَحْ مِنْ عِنْدِهِ حَتَّى شَرِبَ سَوِيقاً وَ صَلَحَ وَ بَرَأَ بَعْدَ ذَلِكَ .

So we sought with everyone, but we did not find it. So whilst we were indulged in that, when a cloud raised itself, so there was thunder and lightning and it rained. So I went over to someone in the Masjid, so I gave him one Dirham and took his drinking cup. Then I took from the water of the groove and came up with it and quenched him from it, and I did not go away from his presence until he had drunk Saweyq, and was healthy, and he was cured after that’.[1770]

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باب مَاءِ السَّمَاءِ

Chapter 8 – Water of the sky (rain)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي قَوْلِهِ تَعَالَى وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً قَالَ لَيْسَ مِنْ مَاءٍ فِي الْأَرْضِ إِلَّا وَ قَدْ خَالَطَهُ مَاءُ السَّمَاءِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ali Bin Yaqteen, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from Muhammad Bin Muslim who said,

‘I hear Abu Ja’farasws saying: ‘Rasool-Allahsaww said regarding the Words of the High [50:9] And We Send down from the sky Blessed water. Heasws said: ‘There is no water in the earth except that there has been mixed with it the water of the sky’.[1771]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اشْرَبُوا مَاءَ السَّمَاءِ فَإِنَّهُ يُطَهِّرُ الْبَدَنَ وَ يَدْفَعُ الْأَسْقَامَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ وَ لِيَرْبِطَ عَلى قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Drink water of the sky (rain) for it purifies the body and dispels the diseases. Allahazwj Mighty and Majestic Said [8:11] and Sent down upon you water from the sky that He might thereby Purify you, and Take away from you the uncleanness of the Satan, and that He might Fortify your hearts and Steady (your) footsteps thereby’.[1772]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَرَدُ لَا يُؤْكَلُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يُصِيبُ بِهِ مَنْ يَشاءُ .

Muhammad Bin Yahya, from Imran Bin Musa, from Ali Bin Asbaat, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The hail cannot be eaten because Allahazwj Mighty and Majestic is Saying [13:13] and Afflicts with them whomsoever He so Desires to’.[1773]

باب فَضْلِ مَاءِ الْفُرَاتِ

Chapter 9 – Merits of the water of Euphrates (Al-Furat)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا إِخَالُ أَحَداً يُحَنَّكُ بِمَاءِ الْفُرَاتِ إِلَّا أَحَبَّنَا أَهْلَ الْبَيْتِ وَ قَالَ ( عليه السلام ) مَا سُقِيَ أَهْلُ الْكُوفَةِ مَاءَ الْفُرَاتِ إِلَّا لِأَمْرٍ مَا وَ قَالَ يُصَبُّ فِيهِ مِيزَابَانِ مِنَ الْجَنَّةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, form Muhammad Bin Abu Hamza, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no one who is welcomed (newborn) with the water of the Euphrates except that he would love usasws the Peopleasws of the Household’. And heasws said: ‘The people of Al-Kufa do not quench themselves with the water of Euphrates except for a matter’. And heasws said: ‘Therein diffuse two water-spouts from the paradise’.[1774]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ يُدْفَقُ فِي الْفُرَاتِ كُلَّ يَوْمٍ دُفُقَاتٌ مِنَ الْجَنَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There burst into the Euphrates every day, bursts from the (water of) Paradise’.[1775]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ ابْنِ أُورَمَةَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نَهَرُكُمْ هَذَا يَعْنِي مَاءَ الْفُرَاتِ يَصُبُّ فِيهِ مِيزَابَانِ مِنْ مَيَازِيبِ الْجَنَّةِ

Muhammad Bin Yahya, from Ali Bin Al Husayn, from Ibn Awrama, from Al Husayn Bin Saeed, raising it who said,

‘Amir Al-Momineenasws said: ‘This river of yours, meaning the water of Euphrates, two water-spouts pour into it, from the spouts of the Paradise’.

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ كَانَ بَيْنَنَا وَ بَيْنَهُ أَمْيَالٌ لَأَتَيْنَاهُ وَ نَسْتَسْقِي بِهِ .

He (the narrator) said, ‘So Abu Abdullahasws said: ‘Had there (not) been  miles between usasws and it, weasws would have gone to it, and weasws would have quenched ourselves by it’.[1776]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَمْ بَيْنَكُمْ وَ بَيْنَ الْفُرَاتِ فَأَخْبَرْتُهُ فَقَالَ لَوْ كُنْتُ عِنْدَهُ لَأَحْبَبْتُ أَنْ آتِيَهُ طَرَفَيِ النَّهَارِ .

Muhammad Bin Yahya, from Ali Bin Al Husayn, raising it, said,

‘Abu Abdullahasws said: ‘How much (distance) is there between you and the Euphrates?’ So I informed himasws. So heasws said: ‘If Iasws was in its presence, Iasws would have loved to go to it at two ends of the day’.[1777]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ غَيْرِ وَاحِدٍ رَفَعُوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ أَمَا إِنَّ أَهْلَ الْكُوفَةِ لَوْ حَنَّكُوا أَوْلَادَهُمْ بِمَاءِ الْفُرَاتِ لَكَانُوا شِيعَةً لَنَا .

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ahmad Bin Is’haq, from Sa’dan, from someone else,

(It has been narrated) raising it to Amir Al-Momineenasws having said: ‘As for the people of Al-Kufa, had they welcomed their children (newborns) with the water of the Euphrates, they would have been ourasws Shiah’.[1778]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ حَكِيمِ بْنِ جُبَيْرٍ قَالَ سَمِعْتُ سَيِّدَنَا عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ مَلَكاً يَهْبِطُ مِنَ السَّمَاءِ فِي كُلِّ لَيْلَةٍ مَعَهُ ثَلَاثَةُ مَثَاقِيلَ مِسْكاً مِنْ مِسْكِ الْجَنَّةِ فَيَطْرَحُهَا فِي الْفُرَاتِ وَ مَا مِنْ نَهَرٍ فِي شَرْقِ الْأَرْضِ وَ لَا غَرْبِهَا أَعْظَمَ بَرَكَةً مِنْهُ .

Al Husayn Bin Muhammad, from one of our companions, from Al Hassan Bin Ali Bin Fazzal, from Hanan Bin Sudeyr, from his father, from Hakeem Bin Jubeyr who said,

‘I heard our Master Aliasws Bin Al-Husaynasws saying: ‘An Angel descends from the sky during every night, with him being three ounces of musk from the musk of the Paradise, so he casts it in the Euphrates, and there is none from a river in the east of the earth nor in the west of it with a Blessing greater than it’.[1779]

باب الْمِيَاهِ الْمَنْهِيِّ عَنْهَا

Chapter 10 – The Prohibited waters

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الِاسْتِشْفَاءِ بِالْحُمَّيَاتِ وَ هِيَ الْعُيُونُ الْحَارَّةُ الَّتِي تَكُونُ فِي الْجِبَالِ الَّتِي تُوجَدُ فِيهَا رَائِحَةُ الْكِبْرِيتِ وَ قِيلَ إِنَّهَا مِنْ فَيْحِ جَهَنَّمَ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from healing by the hot flows, and these are the hot springs in which happen to be in the mountains in which the smell of sulphur is found’, and hesaww said: ‘These are from the mouth of Hell’.[1780]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ نُوحاً ( عليه السلام ) لَمَّا كَانَ فِي أَيَّامِ الطُّوفَانِ دَعَا الْمِيَاهَ كُلَّهَا فَأَجَابَتْهُ إِلَّا مَاءَ الْكِبْرِيتِ وَ الْمَاءَ الْمُرَّ فَلَعَنَهُمَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When Noahas was during the days of the flood, called all the waters. So they all responded except for the sulphuric water, and the bitter water, so heas cursed them both’.[1781]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ زَكَرِيَّا وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي سَعِيدٍ عَقِيصَا التَّيْمِيِّ قَالَ مَرَرْتُ بِالْحَسَنِ وَ الْحُسَيْنِ ( صلوات الله عليهما ) وَ هُمَا فِي الْفُرَاتِ مُسْتَنْقِعَانِ فِي إِزَارَيْنِ فَقُلْتُ لَهُمَا يَا ابْنَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْكُمَا أَفْسَدْتُمَا الْإِزَارَيْنِ فَقَالَا لِي يَا أَبَا سَعِيدٍ فَسَادُنَا لِلْإِزَارَيْنِ أَحَبُّ إِلَيْنَا مِنْ فَسَادِ الدِّينِ إِنَّ لِلْمَاءِ أَهْلًا وَ سُكَّاناً كَسُكَّانِ الْأَرْضِ

Muhammad Bin Yahya, from Hamdan Bin Suleyman Al Neyshapouri, from Muhammad Bin Yahya, from Zakariyya, and a number of our companions, from Ahmad Bin Abu Abdullah, from his father, altogether, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Saeed Aqeysa Al Taymi who said,

‘I passed by Al-Hassanasws and Al-Husaynasws, and theyasws were both in the Euphrates soaking up to theirasws trousers. So I said to both of themasws, ‘So two sonsasws of Rasool-Allahsaww! Is it upon you twoasws to spoil yourasws trousers?’ So theyasws both said: ‘O Abu Saeed! Spoiling ourasws trousers is more beloved to usasws than spoiling the Religion. For the water, there are its rightful ones, dwellers like the dwellers of the ground’.

ثُمَّ قَالَا إِلَى أَيْنَ تُرِيدُ فَقُلْتُ إِلَى هَذَا الْمَاءِ فَقَالَا وَ مَا هَذَا الْمَاءُ فَقُلْتُ أُرِيدُ دَوَاءَهُ أَشْرَبُ مِنْ هَذَا الْمُرِّ لِعِلَّةٍ بِي أَرْجُو أَنْ يَخِفَّ لَهُ الْجَسَدُ وَ يُسْهِلَ الْبَطْنَ فَقَالَا مَا نَحْسَبُ أَنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ فِي شَيْ‏ءٍ قَدْ لَعَنَهُ شِفَاءً قُلْتُ وَ لِمَ ذَاكَ فَقَالَا لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا آسَفَهُ قَوْمُ نُوحٍ ( عليه السلام ) فَتَحَ السَّمَاءَ بِمَاءٍ مُنْهَمِرٍ وَ أَوْحَى إِلَى الْأَرْضِ فاسْتَعْصَتْ عَلَيْهِ عُيُونٌ مِنْهَا فَلَعَنَهَا وَ جَعَلَهَا مِلْحاً أُجَاجاً

Then theyasws said: ‘Where are you intending to go to?’ So I said, ‘Into this water’. So theyasws said: ‘And what is (in) this water?’ So I said, ‘I want its medication. I would drink from this bitter hoping that the body would lighten and the belly would be at ease’. So theyasws said: ‘Weasws do not reckon that Allahazwj Majestic and Mighty would Make a healing to be in something which Heazwj has Cursed’. I said, ‘And why is that so?’ So theyasws said: ‘Because Allahazwj Blessed and High, When Heazwj Decided upon the people of Noahas, Opened the sky with a downpour of water, and Revealed unto the earth. But certain springs disobeyed from these, therefore Heazwj Cursed these and Made these as salty, bitter’.

وَ فِي رِوَايَةِ حَمْدَانَ بْنِ سُلَيْمَانَ أَنَّهُمَا ( عليهما السلام ) قَالَا يَا أَبَا سَعِيدٍ تَأْتِي مَاءً يُنْكِرُ وَلَايَتَنَا فِي كُلِّ يَوْمٍ ثَلَاثَ مَرَّاتٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ وَلَايَتَنَا عَلَى الْمِيَاهِ فَمَا قَبِلَ وَلَايَتَنَا عَذُبَ وَ طَابَ وَ مَا جَحَدَ وَلَايَتَنَا جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مُرّاً أَوْ مِلْحاً أُجَاجاً .

And in a report of Hamdan Bin Suleyman, theyasws both said: ‘O Abu Saeed! You have come to a water which denies ourasws Wilayah three times during each day. Allahazwj Mighty and Majestic Presents ourasws Wilayah upon the waters, so whatever accepts ourasws Wilayah is fresh and sweet, and whatever rejects ourasws Wilayah, Allahazwj Mighty and Majestic Makes it to be bitter, or salty, burning’.[1782]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَكْرَهُ أَنْ يَتَدَاوَى بِالْمَاءِ الْمُرِّ وَ بِمَاءِ الْكِبْرِيتِ وَ كَانَ يَقُولُ إِنَّ نُوحاً ( عليه السلام ) لَمَّا كَانَ الطُّوفَانُ دَعَا الْمِيَاهَ فَأَجَابَتْهُ كُلُّهَا إِلَّا الْمَاءَ الْمُرَّ وَ مَاءَ الْكِبْرِيتِ فَدَعَا عَلَيْهِمَا وَ لَعَنَهُمَا .

A number of our companions, from Sahl Bin ZIyad, from Muhammad Bin Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws used to dislike healing with the bitter water, or with sulphuric water, and heasws was saying: ‘Noahas, when it was during the flood, called the waters, so all of them responded except for the bitter water and the sulphuric water, so heas supplicated against the two, and cursed them both’.[1783]

باب النَّوَادِرِ

Chapter 11 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ تَفَجَّرَتِ الْعُيُونُ مِنْ تَحْتِ الْكَعْبَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Al Arzamy,

(It has been narrated) from Abu Abdullahasws having said: ‘The springs burst out from underneath the Kabah’.[1784]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ عِنْدَ حَوْضِ زَمْزَمَ فَأَتَانِي رَجُلٌ فَقَالَ لِي لَا تَشْرَبْ مِنْ هَذَا الْمَاءِ يَا أَبَا حَمْزَةَ فَإِنَّ هَذَا يَشْتَرِكُ فِيهِ الْجِنُّ وَ الْإِنْسُ وَ هَذَا لَا يَشْتَرِكُ فِيهِ إِلَّا الْإِنْسُ قَالَ فَتَعَجَّبْتُ مِنْ قَوْلِهِ وَ قُلْتُ مِنْ أَيْنَ عَلِمَ هَذَا قَالَ ثُمَّ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا كَانَ مِنْ قَوْلِ الرَّجُلِ لِي فَقَالَ ( عليه السلام ) لِي إِنَّ ذَلِكَ رَجُلٌ مِنَ الْجِنِّ أَرَادَ إِرْشَادَكَ .

Muhammad Bin Yahya, from Muhammad Bin Isa, from Zakariyya Al Momin, from Abu Saeed Al Mukary, from Abu Hamza Al Sumaly who said,

‘I was at the fountain of Zamzam, and a man came over to me, so he said to me, ‘Do not drink from this water, O Abu Hamza, for in this the Jinn and the humans participate in it, and this is not for the participation in it except for the human beings’. So I was surprised from his speech, and I said (to myself), ‘From where does he know this?’ Then I said to Abu Ja’farasws what was from the speech of the man to me, so heasws said to me: ‘That man is from the Jinn intending to guide you’.[1785]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَاءُ نِيلِ مِصْرَ يُمِيتُ الْقُلُوبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed, raising it, said,

‘Amir Al-Momineenasws said: ‘The water of the Nile of Egypt deadens the hearts’.[1786]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ النَّوْفَلِيِّ عَنِ الْيَعْقُوبِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ فَقَالَ يَعْنِي مَاءَ الْعَقِيقِ .

From him, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Al Nowfaly from Al Yaqouby, from Isa Bin Abdullah, from Suleyman Bin Ja’far having said:

‘Abu Abdullahasws said regarding the Words of Allahazwj Mighty and Majestic [23:18] And We send down water from the sky according to a measure, then We Settle it in the earth, and We are able to Take it away. So heasws said: ‘Meaning the water of the ravines’.[1787]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْمَدَائِنِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ نَهَرَانِ مُؤْمِنَانِ وَ نَهَرَانِ كَافِرَانِ فَأَمَّا الْمُؤْمِنَانِ فَالْفُرَاتُ وَ نِيلُ مِصْرَ وَ أَمَّا الْكَافِرَانِ فَدِجْلَةُ وَ نَهَرُ بَلْخَ .

A number of our companions, from Ahmad Bin Muhammad, from Abdullah Bin Ibrahim Al Madainy,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Two rivers are Believers, and two rivers are Infidels. So as for the two Believers, the Euphrates and Nile of Egypt, and as for the two Infidels, the Tigris and the river Balkh’.[1788]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَمَّنْ ذَكَرَهُ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ الْحَسَّانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا اسْتَسْقَى الْمَاءَ فَلَمَّا شَرِبَهُ رَأَيْتُهُ قَدِ اسْتَعْبَرَ وَ اغْرَوْرَقَتْ عَيْنَاهُ بِدُمُوعِهِ ثُمَّ قَالَ لِي يَا دَاوُدُ لَعَنَ اللَّهُ قَاتِلَ الْحُسَيْنِ ( عليه السلام ) وَ مَا مِنْ عَبْدٍ شَرِبَ الْمَاءَ فَذَكَرَ الْحُسَيْنَ ( عليه السلام ) وَ أَهْلَ بَيْتِهِ وَ لَعَنَ قَاتِلَهُ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ حَطَّ عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ رَفَعَ لَهُ مِائَةَ أَلْفِ دَرَجَةٍ وَ كَأَنَّمَا أَعْتَقَ مِائَةَ أَلْفِ نَسَمَةٍ وَ حَشَرَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ ثَلِجَ الْفُؤَادِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ja’far, from the one who mentioned it, from Al Khashab, from Ali Bin Al Hasaan, from Abdul Rahman Bin Kaseer, from Dawood Al Raqy who said,

‘I was in the presence of Abu Abdullahasws when heasws asked for water. So when heasws drank it, I saw himasws bewail and hisasws eyes filled with hisasws tears. Then heasws said to me: ‘O Dawood! May Allahazwj Curse the killers of Al-Husaynasws, and there is none from a servant who drinks the water, so he remembers Al-Husaynasws and the People of hisasws household, and curses hisasws killers, except that Allahazwj Mighty and Majestic Writes for him one hundred thousand Rewards, and Deletes from him one hundred thousand sins, and raises for him one hundred thousand levels, and it is as if he has librated one hundred thousand persons, and Allahazwj Mighty and Majestic would Resurrect him on the Day of Judgement as cool-hearted’.[1789]

أَبْوَابُ الْأَنْبِذَةِ

CHAPTERS ON THE EXTRACTS FOR THE WINE

باب مَا يُتَّخَذُ مِنْهُ الْخَمْرُ

Chapter 12 – What the wine is taken from

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَمْرُ مِنْ خَمْسَةٍ الْعَصِيرُ مِنَ الْكَرْمِ وَ النَّقِيعُ مِنَ الزَّبِيبِ وَ الْبِتْعُ مِنَ الْعَسَلِ وَ الْمِزْرُ مِنَ الشَّعِيرِ وَ النَّبِيذُ مِنَ التَّمْرِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The wine is from five – the grape juice, and the marinade of the raisins, and the mead from the honey, and the ale from the barley, and Al-Nabeez from the dates’.[1790]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ الْحَضْرَمِيِّ عَمَّنْ أَخْبَرَهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الْخَمْرُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ التَّمْرِ وَ الزَّبِيبِ وَ الْحِنْطَةِ وَ الشَّعِيرِ وَ الْعَسَلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Al Hazramy, from the one who informed him,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The wine is from five things – From the dates, and the raisins, and the wheat, and the barley, and the honey’.[1791]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ عَامِرِ بْنِ السِّمْطِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ibn Abu Najran, from Safwan Al Jammal, from Aamir Bin Al Samt,

(It has been narrated) from Aliasws Bin Al-Husaynasws – similar to it.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ إِسْحَاقَ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَمْرُ مِنْ خَمْسَةٍ الْعَصِيرُ مِنَ الْكَرْمِ وَ النَّقِيعُ مِنَ الزَّبِيبِ وَ الْبِتْعُ مِنَ الْعَسَلِ وَ الْمِزْرُ مِنَ الشَّعِيرِ وَ النَّبِيذُ مِنَ التَّمْرِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabir, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaj, from Ali Bin Ja’far Bin Is’haq Al Hashimy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The wine is from five – the juice from the grapes, and the marinade from the raisins, and the mead from the honey, and the ale from the barley, and Al-Nabeez from the dates’.[1792]

باب أَصْلِ تَحْرِيمِ الْخَمْرِ

Chapter 13 – Origin of the Prohibition of the wine

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَصْلِ الْخَمْرِ كَيْفَ كَانَ بَدْءُ حَلَالِهَا وَ حَرَامِهَا وَ مَتَى اتُّخِذَ الْخَمْرَ فَقَالَ إِنَّ آدَمَ ( عليه السلام ) لَمَّا هَبَطَ مِنَ الْجَنَّةِ اشْتَهَى مِنْ ثِمَارِهَا فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ قَضِيبَيْنِ مِنْ عِنَبٍ فَغَرَسَهُمَا فَلَمَّا أَنْ أَوْرَقَا وَ أَثْمَرَا وَ بَلَغَا جَاءَ إِبْلِيسُ لَعَنَهُ اللَّهُ فَحَاطَ عَلَيْهِمَا حَائِطاً فَقَالَ آدَمُ ( عليه السلام ) مَا حَالُكَ يَا مَلْعُونُ فَقَالَ إِبْلِيسُ إِنَّهُمَا لِي فَقَالَ لَهُ كَذَبْتَ

Ali Bin Ibrahim, from his father and a number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy who said,

‘I asked Abu Abdullahasws about the origin of the wine, how did its permissibility begin, and its Prohibition, and when was the wine taken?’ So heasws said: ‘When Adamas descended from the Paradise, heasws desired from its fruits. So Allahazwj Mighty and Majestic Sent down two branches of grapes unto himas. So heas planted these. So when it grew leaves, and fruits, and became big, Ibleesla may Allahazwj Curse himla, came over. So hela built a wall over these. So Adamas said: ‘What is yourla state, O Accursed?’ So Ibleesla said, ‘These two are minela’. So heas said: ‘Youla are lying!’

فَرَضِيَا بَيْنَهُمَا بِرُوحِ الْقُدُسِ فَلَمَّا انْتَهَيَا إِلَيْهِ قَصَّ عَلَيْهِ آدَمُ ( عليه السلام ) قِصَّتَهُ وَ أَخَذَ رُوحُ الْقُدُسِ ضِغْثاً مِنْ نَارٍ وَ رَمَى بِهِ عَلَيْهِمَا وَ الْعِنَبُ فِي أَغْصَانِهِمَا حَتَّى ظَنَّ آدَمُ ( عليه السلام ) أَنَّهُ لَمْ يَبْقَ مِنْهُمَا شَيْ‏ءٌ وَ ظَنَّ إِبْلِيسُ لَعَنَهُ اللَّهُ مِثْلَ ذَلِكَ

So they both agreed for the Holy Spirit to (decide) between them. So when they both ended up to it, Adamas related hisas story to him, and the Holy Spirit took some fire and threw it upon both (trees), and the grapes were in their branches, to the extent that Adamas thought that there would not remain anything from these, and Ibleesla, may Allahazwj Curse himla, thought similar to that.

قَالَ فَدَخَلَتِ النَّارُ حَيْثُ دَخَلَتْ وَ قَدْ ذَهَبَ مِنْهُمَا ثُلُثَاهُمَا وَ بَقِيَ الثُّلُثُ فَقَالَ الرُّوحُ أَمَّا مَا ذَهَبَ مِنْهُمَا فَحَظُّ إِبْلِيسَ لَعَنَهُ اللَّهُ وَ مَا بَقِيَ فَلَكَ يَا آدَمُ .

Heasws said: ‘So the fire entered wherever it tends to enter, and two thirds from these two (trees) had gone away (incinerated), and there remained a third. So the (Holy) Spirit said: ‘As for what has gone from these two, so it is the share of Ibleesla, may Allahazwj Curse himla, and whatever remains, so it is for youas, O Adamas’.

الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ نَافِعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Al-Hassan Bin Mahboub, from Khalid Bin Nafi’n, from Abu Abdullahasws – similar to it’.[1793]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَهْبَطَ آدَمَ ( عليه السلام ) أَمَرَهُ بِالْحَرْثِ وَ الزَّرْعِ وَ طَرَحَ إِلَيْهِ غَرْساً مِنْ غُرُوسِ الْجَنَّةِ فَأَعْطَاهُ النَّخْلَ وَ الْعِنَبَ وَ الزَّيْتُونَ وَ الرُّمَّانَ فَغَرَسَهَا لِيَكُونَ لِعَقِبِهِ وَ ذُرِّيَّتِهِ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Ali Bin Abu Hamza, from Ibrahim,

Abu Abdullahasws has said: ‘When Allahazwj Mighty and Majestic Caused Adamas to descend, Commanded himas with the ploughing and the planting and Forwarded to himas plants from the plants of the Paradise. So Heazwj Gave himas the palm tree, and the grapes, and the olives, and the pomegranate. So heas planted these for it to be for hisas offspring.

فَأَكَلَ هُوَ مِنْ ثِمَارِهَا فَقَالَ لَهُ إِبْلِيسُ لَعَنَهُ اللَّهُ يَا آدَمُ مَا هَذَا الْغَرْسُ الَّذِي لَمْ أَكُنْ أَعْرِفُهُ فِي الْأَرْضِ وَ قَدْ كُنْتُ فِيهَا قَبْلَكَ ائْذَنْ لِي آكُلْ مِنْهَا شَيْئاً فَأَبَى آدَمُ ( عليه السلام ) أَنْ يَدَعَهُ

So heas ate from its fruits, so Ibleesla, may Allahazwj Curse himla, said to himas, ‘O Adamas! What is this plant which Ila do not happen to recognise it in the earth, and Ila was here before youas, and was not Permitted to eat anything from these?’ So Adamla refused to invite himla.

فَجَاءَ إِبْلِيسُ عِنْدَ آخِرِ عُمْرِ آدَمَ ( عليه السلام ) وَ قَالَ لِحَوَّاءَ إِنَّهُ قَدْ أَجْهَدَنِي الْجُوعُ وَ الْعَطَشُ فَقَالَتْ لَهُ حَوَّاءُ فَمَا الَّذِي تُرِيدُ قَالَ أُرِيدُ أَنْ تُذِيقِينِي مِنْ هَذِهِ الثِّمَارِ فَقَالَتْ حَوَّاءُ إِنَّ آدَمَ ( عليه السلام ) عَهِدَ إِلَيَّ أَنْ لَا أُطْعِمَكَ شَيْئاً مِنْ هَذَا الْغَرْسِ لِأَنَّهُ مِنَ الْجَنَّةِ وَ لَا يَنْبَغِي لَكَ أَنْ تَأْكُلَ مِنْهُ شَيْئاً

So Ibleesla came over at the end of the lifetime of Adamas and said to Hawwaas, ‘The hunger and the thirst has exhausted mela’. So sheas said: ‘So what is it which youla want?’ Hela said, ‘Ila want youas to make mela taste from these fruits’. So Hawwaas said: ‘Adamas has made meas vow that Ias would not feed youla anything from these plants because these are from the Paradise, and it is not befitting for youla that youla should be eating from it’.

فَقَالَ لَهَا فَاعْصِرِي فِي كَفِّي شَيْئاً مِنْهُ فَأَبَتْ عَلَيْهِ فَقَالَ ذَرِينِي أَمَصَّهُ وَ لَا آكُلْهُ فَأَخَذَتْ عُنْقُوداً مِنْ عِنَبٍ فَأَعْطَتْهُ فَمَصَّهُ وَ لَمْ يَأْكُلْ مِنْهُ لِمَا كَانَتْ حَوَّاءُ قَدْ أَكَّدَتْ عَلَيْهِ فَلَمَّا ذَهَبَ يَعَضُّ عَلَيْهِ جَذَبَتْهُ حَوَّاءُ مِنْ فِيهِ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى آدَمَ ( عليه السلام ) أَنَّ الْعِنَبَ قَدْ مَصَّهُ عَدُوِّي وَ عَدُوُّكَ إِبْلِيسُ وَ قَدْ حَرَّمْتُ عَلَيْكَ مِنْ عَصِيرَةِ الْخَمْرِ مَا خَالَطَهُ نَفَسُ إِبْلِيسَ

So hela said to heras, ‘So squeeze its juice in myla palm, something from it’. But sheas refused to himla. So hela said, ‘Allow mela to suck from it and Ila will not eat it’. So sheas took a cluster of grapes and gave it to himla. So hela sucked it, and did not eat from it. When Hawwaas was assured over it, hela went on to bite it, and Hawwaas seized it from hisla mouth. So Allahazwj Blessed and High Revealed unto Adamas: “The grapes have been sucked by Myazwj enemy and youras enemy Ibleesla, and Iazwj have Prohibited upon youas from the wine juice what the breath of Ibleesla had been mixed with”.

فَحُرِّمَتِ الْخَمْرُ لِأَنَّ عَدُوَّ اللَّهِ إِبْلِيسَ مَكَرَ بِحَوَّاءَ حَتَّى مَصَّ الْعِنَبَ وَ لَوْ أَكَلَهَا لَحُرِّمَتِ الْكَرْمَةُ مِنْ أَوَّلِهَا إِلَى آخِرِهَا وَ جَمِيعُ ثَمَرِهَا وَ مَا يَخْرُجُ مِنْهَا

Thus, the Prohibition of the wine is because Ibleesla the enemy of Allahazwj had plotted against Hawwaas until hela sucked the grapes, and had hela eaten it, the grapes would have been Prohibited from its beginning to its end, and the entirety of its fruits, and whatever comes out from it’.

ثُمَّ إِنَّهُ قَالَ لِحَوَّاءَ فَلَوْ أَمْصَصْتِنِي شَيْئاً مِنْ هَذَا التَّمْرِ كَمَا أَمْصَصْتِنِي مِنَ الْعِنَبِ فَأَعْطَتْهُ تَمْرَةً فَمَصَّهَا وَ كَانَتِ الْعِنَبُ وَ التَّمْرَةُ أَشَدَّ رَائِحَةً وَ أَزْكَى مِنَ الْمِسْكِ الْأَذْفَرِ وَ أَحْلَى مِنَ الْعَسَلِ فَلَمَّا مَصَّهُمَا عَدُوُّ اللَّهِ إِبْلِيسُ لَعَنَهُ اللَّهُ ذَهَبَتْ رَائِحَتُهُمَا وَ انْتَقَصَتْ حَلَاوَتُهُمَا

Then hela said to Hawwaas, ‘If only youas would let mela suck from these dates just as youas let mela suck from the grapes’. So sheas gave him a date. So hela touched it, and the grapes and the dates used to be more intensely aromatic and pure than the Al-Azfar musk, and sweeter than the honey. So when Ibleesla the enemy of Allahazwj touched it, both their aromas and their sweetness was reduced’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ إِنَّ إِبْلِيسَ لَعَنَهُ اللَّهُ ذَهَبَ بَعْدَ وَفَاةِ آدَمَ ( عليه السلام ) فَبَالَ فِي أَصْلِ الْكَرْمَةِ وَ النَّخْلَةِ فَجَرَى الْمَاءُ عَلَى عُرُوقِهِمَا مِنْ بَوْلِ عَدُوِّ اللَّهِ فَمِنْ ثَمَّ يَخْتَمِرُ الْعِنَبُ وَ التَّمْرُ فَحَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى ذُرِّيَّةِ آدَمَ ( عليه السلام ) كُلَّ مُسْكِرٍ لِأَنَّ الْمَاءَ جَرَى بِبَوْلِ عَدُوِّ اللَّهِ فِي النَّخْلَةِ وَ الْعِنَبِ وَ صَارَ كُلُّ مُخْتَمِرٍ خَمْراً لِأَنَّ الْمَاءَ اخْتَمَرَ فِي النَّخْلَةِ وَ الْكَرْمَةِ مِنْ رَائِحَةِ بَوْلِ عَدُوِّ اللَّهِ إِبْلِيسَ لَعَنَهُ اللَّهُ .

Abu Abdullahasws said: ‘Then Ibleesla, may Allahazwj Curse himla, after the passing away of Adamas went and urinated in the roots of the grapes and the palm tree. So the water flowed upon its veins from the urine of the enemy of Allahazwj. So from then onwards, the grapes and the dates produced wine. So Allahazwj Mighty and Majestic Prohibited upon the offspring of Adamas, every intoxicant, because the water flowed by the urine of the enemy of Allahazwj in the palm tree and the grapes, and every fermented is wine, because the water fermented in the palm tree and the grape from the smell of the urine of the enemy of Allahazwj, Ibleesla, may Allahazwj Curse himla’.[1794]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا هَبَطَ نُوحٌ ( عليه السلام ) مِنَ السَّفِينَةِ غَرَسَ غَرْساً وَ كَانَ فِيمَا غَرَسَ ( عليه السلام ) الْحَبَلَةُ ثُمَّ رَجَعَ إِلَى أَهْلِهِ فَجَاءَ إِبْلِيسُ لَعَنَهُ اللَّهُ فَقَلَعَهَا ثُمَّ إِنَّ نُوحاً ( عليه السلام ) عَادَ إِلَى غَرْسِهِ فَوَجَدَهُ عَلَى حَالِهِ وَ وَجَدَ الْحَبَلَةَ قَدْ قُلِعَتْ وَ وَجَدَ إِبْلِيسَ لَعَنَهُ اللَّهُ عِنْدَهَا

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Zurara,

Abu Ja’farasws has said: ‘When Noahas descended from the ship, planted some plants, and among what heas planted was a vine (of grapes). Then heas returned to hisas family. So Ibleesla, may Allahazwj Curse himla, came over and uprooted it. Then Noahas repeated planting it, but heas (later) found it to be upon its state and the vine had been uprooted, and found Ibleesla, may Allahazwj Curse himla by it.

فَأَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَأَخْبَرَهُ أَنَّ إِبْلِيسَ لَعَنَهُ اللَّهُ قَلَعَهَا فَقَالَ نُوحٌ لِإِبْلِيسَ مَا دَعَاكَ إِلَى قَلْعِهَا فَوَ اللَّهِ مَا غَرَسْتُ غَرْساً أَحَبَّ إِلَيَّ مِنْهَا وَ وَ اللَّهِ لَا أَدَعُهَا حَتَّى أَغْرِسَهَا فَقَالَ إِبْلِيسُ وَ أَنَا وَ اللَّهِ لَا أَدَعُهَا حَتَّى أَقْلَعَهَا

So Jibraeella came to himas and informed himas that Ibleesla had uprooted it. So Noahas said to Ibleesla: ‘What called you to uproot it, for, by Allahazwj, Ias did not plant a plant which was more beloved to me than it, and by Allahazwj, Ias will not leave it until Ias plant it’. So Ibleesla said, ‘And Ila, by Allahazwj, will not leave it until Ila uproot it’.

فَقَالَ لَهُ اجْعَلْ لِي مِنْهَا نَصِيباً قَالَ فَجَعَلَ لَهُ مِنْهَا الثُّلُثَ فَأَبَى أَنْ يَرْضَى فَجَعَلَ لَهُ النِّصْفَ فَأَبَى أَنْ يَرْضَى فَأَبَى نُوحٌ ( عليه السلام ) أَنْ يَزِيدَهُ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) لِنُوحٍ يَا رَسُولَ اللَّهِ أَحْسِنْ فَإِنَّ مِنْكَ الْإِحْسَانَ فَعَلِمَ نُوحٌ ( عليه السلام ) أَنَّهُ قَدْ جَعَلَ لَهُ عَلَيْهَا سُلْطَاناً فَجَعَلَ نُوحٌ ( عليه السلام ) لَهُ الثُّلُثَيْنِ

Hela said to himas, ‘Make a share for mela from it’. So heas made a third from it to be for himla. But hela refused to agree. So heas made half of it to be for himla. But, hela refused to agree. So Noahas refused to increase it. So Jibraeella said to Noahas: ‘O Rasoolas of Allahazwj! Do a favour, for the favours are from youas’. So Noahas came to know that he (Jibraeelas) had made an authorisation for himas. So Noahas made two-thirds to be for himla.

فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَإِذَا أَخَذْتَ عَصِيراً فَاطْبُخْهُ حَتَّى يَذْهَبَ الثُّلُثَانِ وَ كُلْ وَ اشْرَبْ فَذَاكَ نَصِيبُ الشَّيْطَانِ .

So Abu Ja’farasws said: ‘So whenever you take juice, so cook (boil) it until two-thirds of it goes away, and eat and drink, for that (evaporated two-thirds) is the share of the Satanla’.[1795]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ إِبْلِيسَ لَعَنَهُ اللَّهُ نَازَعَ نُوحاً ( عليه السلام ) فِي الْكَرْمِ فَأَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ إِنَّ لَهُ حَقّاً فَأَعْطِهِ فَأَعْطَاهُ الثُّلُثَ فَلَمْ يَرْضَ إِبْلِيسُ ثُمَّ أَعْطَاهُ النِّصْفَ فَلَمْ يَرْضَ فَطَرَحَ جَبْرَئِيلُ نَاراً فَأَحْرَقَتِ الثُّلُثَيْنِ وَ بَقِيَ الثُّلُثُ فَقَالَ مَا أَحْرَقَتِ النَّارُ فَهُوَ نَصِيبُهُ وَ مَا بَقِيَ فَهُوَ لَكَ يَا نُوحُ حَلَالٌ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yassar,

Abu Abdullahasws has said: ‘Ibleesla, may Allahazwj Curse himla, disputed with Noahas regarding the grapes. So Jibraeelas came to himas and said: ‘There is a right for himla, so give himla’. So heas gave him the one-third. But Ibleesla did not agree. Then heas gave himla the half, but hela did not agree. So Jibraeelas threw the fire, and two-thirds was incinerated, and there remained the one-third. So heas said: ‘Whatever the fire incinerated, so it is hisla share, and whatever remains, so it is Permissible for youas, O Noahas![1796]

باب أَنَّ الْخَمْرَ لَمْ تَزَلْ مُحَرَّمَةً

Chapter 14 – The wine will never cease to be Prohibited

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً قَطُّ إِلَّا وَ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ إِذَا أَكْمَلَ لَهُ دِينَهُ كَانَ فِيهِ تَحْرِيمُ الْخَمْرِ وَ لَمْ تَزَلِ الْخَمْرُ حَرَاماً إِنَّ الدِّينَ أَنَّمَا يُحَوَّلُ مِنْ خَصْلَةٍ إِلَى أُخْرَى فَلَوْ كَانَ ذَلِكَ جُمْلَةً قُطِعَ بِهِمْ دُونَ الدِّينِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

Abu Abdullahasws has said: ‘Allahazwj Mighty and Majestic did not Send a Prophetas at all except it was in the Knowledge of Allahazwj that Heazwj would be Completing the Religion for himas, and in it is the Prohibition of the wine, and the wine will not cease to be unlawful. The Religion rather, changes from one characteristic to another, and had that been in its entirety (all the characteristics at once), they (people) would cut off to be without the Religion’.[1797]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً قَطُّ إِلَّا وَ فِي عِلْمِ اللَّهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ إِذَا أَكْمَلَ لَهُ دِينَهُ كَانَ فِيهِ تَحْرِيمُ الْخَمْرِ وَ لَمْ تَزَلِ الْخَمْرُ حَرَاماً إِنَّمَا الدِّينُ يُحَوَّلُ مِنْ خَصْلَةٍ إِلَى أُخْرَى وَ لَوْ كَانَ ذَلِكَ جُمْلَةً قُطِعَ بِهِمْ دُونَ الدِّينِ .

A number of our companions, from Ahmad Bin Muhammad, form Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Musa Bin Bakr, from Zurara,

Abu Ja’farasws has said: ‘Allahazwj Mighty and Majestic did not Send a Prophetas at all except it was in the Knowledge of Allahazwj Blessed and High that when Heazwj Completes Hisazwj Religion for himas, among it would be the Prohibition of the wine, and the wine will never cease to be unlawful. But rather, the Religion changes from one characteristic to another, and had that (change) been in its entirety, they (people) would have been cut-off to be without the Religion’.[1798]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً قَطُّ إِلَّا وَ فِي عِلْمِ اللَّهِ أَنَّهُ إِذَا أَكْمَلَ دِينَهُ كَانَ فِيهِ تَحْرِيمُ الْخَمْرِ وَ لَمْ تَزَلِ الْخَمْرُ حَرَاماً وَ إِنَّمَا يُنْقَلُونَ مِنْ خَصْلَةٍ إِلَى خَصْلَةٍ وَ لَوْ حُمِلَ ذَلِكَ عَلَيْهِمْ جُمْلَةً لَقُطِعَ بِهِمْ دُونَ الدِّينِ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic did not Send a Prophetas at all except it was in the Knowledge of Allahazwj that when Heazwj Completes Hisazwj Religion, among it would be the Prohibition of the wine, and the wine will never cease to be unlawful. But rather, it (Religion) changes from one characteristic to another, and had that be burdened upon them as a whole, they (people) would have been cut-off to be without the Religion’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَيْسَ أَحَدٌ أَرْفَقَ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَمِنْ رِفْقِهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ نَقَلَهُمْ مِنْ خَصْلَةٍ إِلَى خَصْلَةٍ وَ لَوْ حَمَلَ عَلَيْهِمْ جُمْلَةً لَهَلَكُوا .

He (the narrator) said, ‘And Abu Ja’farasws said: ‘There is no one more Kinder than Allahazwj Mighty and Majestic, so from the Kindness of the Blessed and High is that Heazwj Transfers them from one characteristic to another, and had Heazwj Burdened them with the whole of it, they would have been destroyed’.[1799]

باب شَارِبِ الْخَمْرِ

Chapter 15 – The Wine drinker

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَمْرِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَنِي رَحْمَةً لِلْعَالَمِينَ وَ لِأَمْحَقَ الْمَعَازِفَ وَ الْمَزَامِيرَ وَ أُمُورَ الْجَاهِلِيَّةِ وَ الْأَوْثَانَ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy who said,

‘Abu Abdullahasws was asked about the wine, so heasws said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Sent mesaww as a Mercy to the worlds, and for the obliteration (destruction) of the musical instruments, and the affairs of the Pre-Islamic period, and the idols’.

وَ قَالَ أَقْسَمَ رَبِّي أَنْ لَا يَشْرَبَ عَبْدٌ لِي فِي الدُّنْيَا خَمْراً إِلَّا سَقَيْتُهُ مِثْلَ مَا شَرِبَ مِنْهَا مِنَ الْحَمِيمِ يَوْمَ الْقِيَامَةِ مُعَذَّباً أَوْ مَغْفُوراً لَهُ وَ لَا يَسْقِيهَا عَبْدٌ لِي صَبِيّاً صَغِيراً أَوْ مَمْلُوكاً إِلَّا سَقَيْتُهُ مِثْلَ مَا سَقَاهُ مِنَ الْحَمِيمِ يَوْمَ الْقِيَامَةِ مُعَذَّباً بَعْدُ أَوْ مَغْفُوراً لَهُ .

And hesaww said: ‘Mysaww Lordazwj Vowed: “A servant of Mineazwj will not drink wine in the world except that Isaww shall Quench himas similar to whatever he has drunk from the scalding water on the Day of Judgement as a Punishment, regardless of there being Forgiveness for him; nor would any servant of Mineazwj drink it, be he a young child or an owned slave, except that Iazwj would Quench him from the scalding water on the Day of Judgement, as a Punishment afterwards, regardless of there being Forgiveness for him”.[1800]

ابْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ الْخَمْرَ بَعْدَ مَا حَرَّمَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى لِسَانِي فَلَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ وَ لَا يُشَفَّعَ إِذَا شَفَعَ وَ لَا يُصَدَّقَ إِذَا حَدَّثَ وَ لَا يُؤْتَمَنَ عَلَى أَمَانَةٍ فَمَنِ ائْتَمَنَهُ بَعْدَ عِلْمِهِ فِيهِ فَلَيْسَ لِلَّذِي ائْتَمَنَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ ضَمَانٌ وَ لَا لَهُ أَجْرٌ وَ لَا خَلَفٌ .

Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who drinks the wine after Allahazwj Mighty and Majestic having Prohibited it upon mysaww tongue, so he is not deserving of being married to when he proposes, nor for him to be interceded for when there is intercession, nor should he be ratified when he narrates, nor relied upon an entrustment. So the one who relies upon him after having his knowledge with regards to it, so it is not for those who rely upon him, any guarantee (of security) upon Allahazwj Mighty and Majestic, nor would there be any Rewards for him, nor a compensation’.[1801]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُؤْتَى شَارِبُ الْخَمْرِ يَوْمَ الْقِيَامَةِ مُسْوَدّاً وَجْهُهُ مُدْلَعاً لِسَانُهُ يَسِيلُ لُعَابُهُ عَلَى صَدْرِهِ وَ حَقٌّ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْقِيَهُ مِنْ طِينَةِ خَبَالٍ أَوْ قَالَ مِنْ بِئْرِ خَبَالٍ قَالَ قُلْتُ وَ مَا بِئْرُ خَبَالٍ قَالَ بِئْرٌ يَسِيلُ فِيهَا صَدِيدُ الزُّنَاةِ .

A number of our copanions, from Sahl Bin Ziyad, from Amro Bin Usman, from Al Husayn Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘They would bring the drinker of the wine on the Day of Judgement as blackened of face, drooping tongue, his saliva dripping upon his chest, and it is a right upon Allahazwj Mighty and Majestic that Heazwj Quenches him from the essence of Khabaal’, or said: ‘from a well of Khabaal’. I said, ‘And what is a well of Khabaal?’ Hesaww said: ‘A well in which accumulates the puss of the adulteresses’.[1802]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَارِبُ الْخَمْرِ لَا يُعَادُ إِذَا مَرِضَ وَ لَا يُشْهَدُ لَهُ جَنَازَةٌ وَ لَا تُزَكُّوهُ إِذَا شَهِدَ وَ لَا تُزَوِّجُوهُ إِذَا خَطَبَ وَ لَا تَأْتَمِنُوهُ عَلَى أَمَانَةٍ .

Ali Bin Ibrahim, form his father, from IBn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The wine drinker should neither be consoled when he is sick, nor should his funeral be attended, nor should he be verified when he testifies, nor should he be given in marriage when he proposes, nor should he be relied upon an entrustment’.[1803]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَارِبُ الْخَمْرِ إِنْ مَرِضَ فَلَا تَعُودُوهُ وَ إِنْ مَاتَ فَلَا تَحْضُرُوهُ وَ إِنْ شَهِدَ فَلَا تُزَكُّوهُ وَ إِنْ خَطَبَ فَلَا تُزَوِّجُوهُ وَ إِنْ سَأَلَكُمْ أَمَانَةً فَلَا تَأْتَمِنُوهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The wine drinker, if he were to fall sick, so do not console him, and if he dies, so do not attend it (funeral), and if he were to testify, so do not ratify him, and if he proposes, so do not give in marriage to him, and if he were to ask you for an entrustment, so do not entrust it to him’.[1804]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ بَشِيرٍ الْهُذَلِيِّ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَوْلُودُ يُولَدُ فَنَسْقِيهِ مِنَ الْخَمْرِ فَقَالَ مَنْ سَقَى مَوْلُوداً خَمْراً أَوْ قَالَ مُسْكِراً سَقَاهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْحَمِيمِ وَ إِنْ غَفَرَ لَهُ .

A number of our companions, from Ahmad Bin Muhammad, form Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Bashir Al Huzalay, from Ajlan Abu Salih who said,

‘I said to Abu Abdullahasws, ‘The child is born so (if) we quench it from the wine’. So heasws said: ‘Whoever quenches a newborn with wine’, or said: ‘intoxicant’, ‘Allahazwj Mighty and Majestic would Quench him from the scalding water, even though Heazwj may have Forgiven him’.[1805]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ دُرُسْتَ وَ هِشَامِ بْنِ سَالِمٍ جَمِيعاً عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ شَرِبَ مُسْكِراً أَوْ سَقَاهُ صَبِيّاً لَا يَعْقِلُ سَقَيْتُهُ مِنْ مَاءِ الْحَمِيمِ مُعَذَّباً أَوْ مَغْفُوراً لَهُ وَ مَنْ تَرَكَ الْمُسْكِرَ ابْتِغَاءَ مَرْضَاتِي أَدْخَلْتُهُ الْجَنَّةَ وَ سَقَيْتُهُ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ فَعَلْتُ بِهِ مِنَ الْكَرَامَةِ مَا أَفْعَلُ بِأَوْلِيَائِي .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and Dorost, and Hisham Bin Salim, altogether, from Ajlan Abu Salih who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Says: “The one who drinks an intoxicant, or quenches it to his young children not having the intellect, would be Quenched from the scalding water as a Punishment or there being Forgiveness for him; and the one who leaves the intoxicant seeking Myazwj Pleasure, Iazwj shall Enter him into the Paradise, and Quench him from the sealed nectar, and would Deal with him from the prestige what Iazwj would Deal with My Guardiansasws’.[1806]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَارِبُ الْخَمْرِ يَوْمَ الْقِيَامَةِ يَأْتِي مُسْوَدّاً وَجْهُهُ مَائِلًا شِقُّهُ مُدْلَعاً لِسَانُهُ يُنَادِي الْعَطَشَ الْعَطَشَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The wine drinker would come on the Day of Judgement as blackened of face, bent side, drooping tongue, calling out, ‘The thirst! The thirst!’[1807]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ الْخَمْرَ بَعْدَ أَنْ حَرَّمَهَا اللَّهُ تَعَالَى عَلَى لِسَانِي فَلَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ وَ لَا يُصَدَّقَ إِذَا حَدَّثَ وَ لَا يُشَفَّعَ إِذَا شَفَعَ وَ لَا يُؤْتَمَنَ عَلَى أَمَانَةٍ فَمَنِ ائْتَمَنَهُ عَلَى أَمَانَةٍ فَأَكَلَهَا أَوْ ضَيَّعَهَا فَلَيْسَ لِلَّذِي ائْتَمَنَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَأْجُرَهُ وَ لَا يُخْلِفَ عَلَيْهِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usma, from Hammad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who drinks the wine after Allahazwj the High having Prohibited it upon mysaww tongue, so he is not deserving of being married to when he proposes, nor to be ratified when he narrates, nor interceded for when there is intercession, nor relied upon an entrustment. So the one who trusts him upon an entrustment, so he devours it or wastes it, so it is not for the one who entrusted him, upon Allahazwj Mighty and Majestic that Heazwj Rewards him or Compensates him’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ إِنَّنِي أُرِيدُ أَنْ أَسْتَبْضِعَ فُلَاناً بِضَاعَةً فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ فَقُلْتُ قَدْ بَلَغَنِي مِنَ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ فَقَالَ لِي صَدِّقْهُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ

And Abu Abdullahasws said: ‘Iasws wanted to barter (trade) some goods to Yemen, so Iasws went to Abu Ja’farasws and said to himasws, ‘Iasws intend to send so and so for bartering goods’. So heasws said to me: ‘But, do youasws not know that he drinks the wine?’ So I said, ‘It has reached me from the Believers, they are saying that’. So heasws said to me: ‘Ratify them, for Allahazwj Mighty and Majestic is Saying [9:61] he believes in Allah and has faith in the Believers’.

ثُمَّ قَالَ إِنَّكَ إِنِ اسْتَبْضَعْتَهُ فَهَلَكَتْ أَوْ ضَاعَتْ فَلَيْسَ لَكَ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَأْجُرَكَ وَ لَا يُخْلِفَ عَلَيْكَ فَاسْتَبْضَعْتُهُ فَضَيَّعَهَا فَدَعَوْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَأْجُرَنِي فَقَالَ يَا بُنَيَّ مَهْ لَيْسَ لَكَ عَلَى اللَّهِ أَنْ يَأْجُرَكَ وَ لَا يُخْلِفَ عَلَيْكَ

Then heasws said: ‘If youasws were to send him for trading so if he destroys it or wasters it, so it would not be for youasws upon Allahazwj Mighty and Majestic that Heazwj Recompenses you nor Compensates upon youasws. So if youasws were to send him for barter and he wastes it, and youasws were to supplicate to Allahazwj Mighty and Majestic: ‘Recompense measws!’ Heasws said: ‘O myasws son! No, it is not for youasws upon Allahazwj that Heazwj Recompenses you, nor that Heazwj Compensates’.

قَالَ قُلْتُ لَهُ وَ لِمَ فَقَالَ لِي إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً فَهَلْ تَعْرِفُ سَفِيهاً أَسْفَهَ مِنْ شَارِبِ الْخَمْرِ

Heasws said: ‘Iasws said to himasws: ‘And why is that so?’ So heasws said: ‘Allahazwj Mighty and Majestic is Saying [4:5] And do not give away your property to the foolish which Allah has made for you a (means of) support. So, do youasws know of any one more foolish that the wine drinker?’

قَالَ ثُمَّ قَالَ ( عليه السلام ) لَا يَزَالُ الْعَبْدُ فِي فُسْحَةٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَشْرَبَ الْخَمْرَ فَإِذَا شَرِبَهَا خَرَقَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ سِرْبَالَهُ وَ كَانَ وَلِيُّهُ وَ أَخُوهُ إِبْلِيسَ لَعَنَهُ اللَّهُ وَ سَمْعُهُ وَ بَصَرُهُ وَ يَدُهُ وَ رِجْلُهُ يَسُوقُهُ إِلَى كُلِّ ضَلَالٍ وَ يَصْرِفُهُ عَنْ كُلِّ خَيْرٍ .

Heasws said: ‘Then heasws said: ‘The servant does not cease to be in a leeway from Allahazwj Mighty and Majestic until he drinks the wine. So when he drinks it, Allahazwj Mighty and Majestic Tears down his protective covering, and his guardian and his brother would be Ibleesla, may Allahazwj Curse himla, and be his hearing, and his vision, and his hands, and his feet, ushering him to every straying, and exchange him from every goodness’.[1808]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَمْرَ وَ عَاصِرَهَا وَ مُعْتَصِرَهَا وَ بَائِعَهَا وَ مُشْتَرِيَهَا وَ سَاقِيَهَا وَ آكِلَ ثَمَنِهَا وَ شَارِبَهَا وَ حَامِلَهَا وَ الْمَحْمُولَةَ إِلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Husayn Bin Ulwan, from Amro Bin Khalid,

(It has been narrated) from Zayd son of Aliasws, from his forefatherasws having said: ‘Rasool-Allahsaww cursed the wine, and those who squeeze it, and who order for it to be squeezed, and its sellers, and its buyers, and its quenchers, and the consumer of its price, and its drinker, and its carrier, and to whom it is carried to’.[1809]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيٍّ الصُّوفِيِّ عَنْ خَضِرٍ الصَّيْرَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَرِبَ النَّبِيذَ عَلَى أَنَّهُ حَلَالٌ خُلِّدَ فِي النَّارِ وَ مَنْ شَرِبَهُ عَلَى أَنَّهُ حَرَامٌ عُذِّبَ فِي النَّارِ .

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Muhammad Bin Al Husayn, from Ali Al Sowfy, from Hazar Al Sayrafi,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who drinks Al-Nabeez upon that it is Permissible would abide eternally in the Fire, and the one who drinks it upon that it is Prohibited would be Punished in the Fire’.[1810]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يُوسُفَ بْنِ عَلِيٍّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ وَ دُرُسْتَ الْوَاسِطِيِّ عَنْ زُرَارَةَ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَارِبُ الْمُسْكِرِ لَا عِصْمَةَ بَيْنَنَا وَ بَيْنَهُ .

A number of our companions, from Sahl Bin Ziyad, from Yusuf Bin Ali, from Nasr Bin Muzahim and Dorost Al Wasity, from Zurara and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The drinker of intoxication, there is no bond of marriage between usasws and him’.[1811]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْمِنْقَرِيِّ عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ شَرِبَ الْمُسْكِرَ وَ مَاتَ وَ فِي جَوْفِهِ مِنْهُ شَيْ‏ءٌ لَمْ يَتُبْ مِنْهُ بُعِثَ مِنْ قَبْرِهِ مُخَبَّلًا مَائِلًا شِدْقُهُ سَائِلًا لُعَابُهُ يَدْعُو بِالْوَيْلِ وَ الثُّبُورِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Muhammad Al Minqary, from Yazeed Bin Abu Ziyad,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who drinks an intoxicant and dies, and in his inside is something from it, not having repented from it, would be Resurrected from his grave confused, his die inclined, his saliva oozing, calling for the woe and the doom’.[1812]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَرِبَ مُسْكِراً كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْقِيَهُ مِنْ طِينَةِ خَبَالٍ قُلْتُ وَ مَا طِينَةُ خَبَالٍ فَقَالَ صَدِيدُ فُرُوجِ الْبَغَايَا .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from Umar Bin Aban who said,

‘Abu Abdullahasws said: ‘The one who drinks an intoxicant, would have a right upon Allahazwj Mighty and Majestic that Heazwj Quenches him from the essence of Khabaal’. I said, ‘And what is the essence of Khabaal?’ So heasws said: ‘Puss from the private parts of a prostitute’.[1813]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُحْرِزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا أُصَلِّي عَلَى غَرِيقِ خَمْرٍ .

Ali Bin Ibrahim, from his father, from Khalaf Bin Hammad, from Muhraz, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww do not Pray over the one drowned in wine’.[1814]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الشَّيْبَانِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسَ بْنَ ظَبْيَانَ أَبْلِغْ عَطِيَّةَ عَنِّي أَنَّهُ مَنْ شَرِبَ جُرْعَةً مِنْ خَمْرٍ لَعَنَهُ اللَّهُ عَزَّ وَ جَلَّ وَ مَلَائِكَتُهُ وَ رُسُلُهُ وَ الْمُؤْمِنُونَ فَإِنْ شَرِبَهَا حَتَّى يَسْكَرَ مِنْهَا نُزِعَ رُوحُ الْإِيمَانِ مِنْ جَسَدِهِ وَ رَكِبَتْ فِيهِ رُوحٌ سَخِيفَةٌ خَبِيثَةٌ مَلْعُونَةٌ فَيَتْرُكُ الصَّلَاةَ فَإِذَا تَرَكَ الصَّلَاةَ عَيَّرَتْهُ الْمَلَائِكَةُ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَبْدِي كَفَرْتَ وَ عَيَّرَتْكَ الْمَلَائِكَةُ سَوْأَةً لَكَ عَبْدِي

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Al Shaybani, from Yunus Bin Zibyan who said,

‘Abu Abdullahasws said: ‘O Yunus Bin Zabyan! Tell Atiyya from measws that the one who drinks one dosage of wine, Allahazwj Mighty and Majestic Curses him, and Hisazwj Angels, and Hisazwj Rasoolsas, and the Believers. So if he were to drink it until he is intoxicated from it, the Spirit of Faith would be removed from his body, and there would ride inside him a stupid, malicious, Accursed Spirit, so he would neglect the Prayer. So when he neglects the Prayer, the Angels Rebuke him, and Allahazwj Mighty and Majestic Says: “Myazwj servant! You have disbelieved and the Angels have Rebuked you. Shame on you, Myazwj servant!”’

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَوْأَةً سَوْأَةً كَمَا تَكُونُ السَّوْأَةَ وَ اللَّهِ لَتَوْبِيخُ الْجَلِيلِ جَلَّ اسْمُهُ سَاعَةً وَاحِدَةً أَشَدُّ مِنْ عَذَابِ أَلْفِ عَامٍ

Then Abu Abdullahasws said: ‘Disgrace! Disgrace! Disgrace, by Allahazwj of the Rebuke of the Sublime, Majestic is Hisazwj Name, an hour of it is more difficult that the Punishment of a thousand years’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَلْعُونِينَ أَيْنَما ثُقِفُوا أُخِذُوا وَ قُتِّلُوا تَقْتِيلًا ثُمَّ قَالَ يَا يُونُسُ مَلْعُونٌ مَلْعُونٌ مَنْ تَرَكَ أَمْرَ اللَّهِ عَزَّ وَ جَلَّ إِنْ أَخَذَ بَرّاً دَمَّرَتْهُ وَ إِنْ أَخَذَ بَحْراً غَرَّقَتْهُ يُغْضَبُ لِغَضَبِ الْجَلِيلِ عَزَّ اسْمُهُ .

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘[33:61] Accursed: wherever they are found they shall be seized and killed with a (fierce) killing’. Then heasws said: ‘O Yunus! Accursed, Accursed is the one who neglects the Command of Allahazwj Mighty and Majestic. If he takes to the land he would be ravaged, and if he takes to the sea he would drown, in anger due to the Anger of the Sublime, Mighty is Hisazwj Name’.[1815]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَرْوَكٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَهْلَ الرِّيِّ فِي الدُّنْيَا مِنَ الْمُسْكِرِ يَمُوتُونَ عِطَاشاً وَ يُحْشَرُونَ عِطَاشاً وَ يَدْخُلُونَ النَّارَ عِطَاشاً .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Khalid, from Marwak, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The people of the world who quench themselves from the intoxicants are dying thirsty, and would be Resurrected thirsty, and would be entering the Fire thirsty’.[1816]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ زَادَ فِيهِ وَ لَوْ أَنَّ رَجُلًا كَحَلَ عَيْنَهُ بِمِيلٍ مِنْ خَمْرٍ كَانَ حَقِيقاً عَلَى اللَّهِ أَنْ يَكْحُلَهُ بِمِيلٍ مِنْ نَارٍ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from his father, from Abu Abdullahasws, similar to it, and there is an increase in it,

‘(Heasws having said: ‘If a man were to apply kohl in his eyes from wine with an applicator, would be deserving to Allahazwj that Heazwj Apply Fire (in his eyes) with an applicator’.[1817]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ الْعَطَّارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَنَالُ شَفَاعَتِي مَنِ اسْتَخَفَّ بِصَلَاتِهِ وَ لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ لَا يَنَالُ شَفَاعَتِي مَنْ شَرِبَ الْمُسْكِرَ وَ لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Al Ataar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘He will not attain mysaww intercession, the one who belittles with his Prayer, and he would not return to mesaww at the Fountain, no, by Allahazwj! He would not attain mysaww intercession, the one who drinks the intoxicant, and he would not return to mesaww at the Fountain, no, by Allahazwj!’[1818]

باب آخَرُ مِنْهُ

Chapter 16 – Another Chapter from it

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَرِبَ مُسْكِراً انْحَبَسَتْ صَلَاتُهُ أَرْبَعِينَ يَوْماً وَ إِنْ مَاتَ فِي الْأَرْبَعِينَ مَاتَ مِيتَةً جَاهِلِيَّةً فَإِنْ تَابَ تَابَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ .

Al Husayn Bin Muhammad, form Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

Abu Abdullahasws has said: ‘The one who drinks an intoxicant dirties his Prayer for forty days, and if he were to die during the forty (days) would have died the death of the Pre-Islamic period. But if he were to repent, Allahazwj Mighty and Majestic would Turn towards him’.[1819]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَرِبَ مُسْكِراً لَمْ تُقْبَلْ مِنْهُ صَلَاتُهُ أَرْبَعِينَ يَوْماً فَإِنْ مَاتَ فِي الْأَرْبَعِينَ مَاتَ مِيتَةً جَاهِلِيَّةً وَ إِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Dawood Bin Al Husayn,

Abu Abdullahasws has said: ‘The one who drinks an intoxicant, his Prayer would not be Accepted from him for forty days. So if he were to die during the forty (days), would have died a death of the Pre-Islamic period; however if he were to repent, Allahazwj would Turn towards him’.[1820]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ شَرِبَ مُسْكِراً لَمْ تُقْبَلْ مِنْهُ صَلَاتُهُ أَرْبَعِينَ يَوْماً وَ إِنْ عَادَ سَقَاهُ اللَّهُ مِنْ طِينَةِ خَبَالٍ قَالَ قُلْتُ وَ مَا طِينَةُ خَبَالٍ فَقَالَ مَاءٌ يَخْرُجُ مِنْ فُرُوجِ الزُّنَاةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mihran Bin Muhammad, from a man, from Sa’ad Al Iskaf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who drinks an intoxicant, his Prayer would not be Accepted from him for forty days; and if he were to repeat, Allahazwj would Quench him from an essence of Khabaal’. He (the narrator) said, ‘I said, ‘And what is an essence of Khabaal?’ So heasws said: ‘Water which comes out from the private part of the adulteress’.[1821]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَرِبَ الْخَمْرَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلَاةً أَرْبَعِينَ يَوْماً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who drinks the wine, his Prayer would not be Accepted from him for forty days’.[1822]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَنْ شَرِبَ مِنَ الْخَمْرِ شَرْبَةً لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَلَاةً أَرْبَعِينَ يَوْماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The one who drinks from the wine a drink, a Prayer would not be Accepted from him for forty days’.[1823]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِنْدَ فِطْرِ كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عُتَقَاءَ يُعْتِقُهُمْ مِنَ النَّارِ إِلَّا مَنْ أَفْطَرَ عَلَى مُسْكِرٍ وَ مَنْ شَرِبَ مُسْكِراً لَمْ تُحْتَسَبْ لَهُ صَلَاتُهُ أَرْبَعِينَ يَوْماً فَإِنْ مَاتَ فِيهَا مَاتَ مِيتَةً جَاهِلِيَّةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Muhammad Bin Marwan, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic, during the breaking of the Fast in every night from the Month of Ramazan librates enslaved people from the Fire, except for the one who breaks Fast upon an intoxicant, and the one who drinks an intoxication, his Prayer would not be Reckoned for him for forty days, so if he were to die during these, he would have died a death of the Pre-Islamic period’.[1824]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنَّهُ لَمَّا احْتُضِرَ أَبِي ( عليه السلام ) قَالَ لِي يَا بُنَيَّ إِنَّهُ لَا يَنَالُ شَفَاعَتَنَا مَنِ اسْتَخَفَّ بِالصَّلَاةِ وَ لَا يَرِدُ عَلَيْنَا الْحَوْضَ مَنْ أَدْمَنَ هَذِهِ الْأَشْرِبَةَ فَقُلْتُ يَا أَبَهْ وَ أَيَّ الْأَشْرِبَةِ فَقَالَ كُلَّ مُسْكِرٍ .

Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Al-Hassanasws having said: ‘When myasws fatherasws was about to pass away, heasws said to measws: ‘O myasws sonasws! He would not attain ourasws intercession, the one who holds the Prayer in light estimation, nor would he return to usasws at the Fountain, the one who is habitual in these drinks’. So Iasws said: ‘O fatherasws! And which drinks?’ So heasws said: ‘Every intoxicant’.[1825]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ مِنْكُمْ مُسْكِراً لَمْ تُقْبَلْ مِنْهُ صَلَاتُهُ أَرْبَعِينَ لَيْلَةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said:’ The one who drinks an intoxication from among you, his Prayer would not be Accepted from him for forty nights’.[1826]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ شَرِبَ شَرْبَةَ خَمْرٍ لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَلَاتَهُ سَبْعاً وَ مَنْ سَكِرَ لَمْ تُقْبَلْ مِنْهُ صَلَاتُهُ أَرْبَعِينَ صَبَاحاً .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Amro Bin Shimr who said,

‘I heard Abu Abdullahasws saying: ‘The one who drinks a wine drink, his Prayer would not be Accepted from him for a week, and the one get intoxicated, his Prayer would not be Accepted from him for forty days’.[1827]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ خَمْراً حَتَّى يَسْكَرَ لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ صَلَاتَهُ أَرْبَعِينَ صَبَاحاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who drinks wine until he is intoxicated, Allahazwj Mighty and Majestic would not Accept his Prayer from him for forty days’.[1828]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِخَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَرِبَ شَرْبَةً مِنْ خَمْرٍ لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَلَاتَهُ أَرْبَعِينَ يَوْماً .

Ali, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who drinks a drink from wine, his Prayer would not be Accepted from him for forty days’.[1829]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّا رُوِّينَا عَنِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ مَنْ شَرِبَ الْخَمْرَ لَمْ تُحْتَسَبْ لَهُ صَلَاتُهُ أَرْبَعِينَ يَوْماً قَالَ فَقَالَ صَدَقُوا قُلْتُ وَ كَيْفَ لَا تُحْتَسَبُ صَلَاتُهُ أَرْبَعِينَ صَبَاحاً لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدَّرَ خَلْقَ الْإِنْسَانِ فَصَيَّرَهُ نُطْفَةً أَرْبَعِينَ يَوْماً ثُمَّ نَقَلَهَا فَصَيَّرَهَا عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ نَقَلَهَا فَصَيَّرَهَا مُضْغَةً أَرْبَعِينَ يَوْماً فَهُوَ إِذَا شَرِبَ الْخَمْرَ بَقِيَتْ فِي مُشَاشِهِ أَرْبَعِينَ يَوْماً عَلَى قَدْرِ انْتِقَالِ خِلْقَتِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Nasr, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassanasws, ‘We are reporting from the Prophetsaww that hesaww said: ‘The one who drinks the wine, his Prayer would not be Counted for him for forty days’. So heasws said: ‘They speak the truth’. I said, ‘And how come his Prayer would not be counted for forty days, neither less from that, nor more?’ So heasws said: ‘Allahazwj Mighty and Majestic Measured the creation of the human being, so Heazwj Caused his seed to be such for forty days. Then Transformed it, so it became a clot for forty days. Then Transformed it, so it became a lump for forty days. So he, when he drinks the wine, it remains in his bone joints for forty days upon the measurement of his Creation’.

قَالَ ثُمَّ قَالَ ( عليه السلام ) وَ كَذَلِكَ جَمِيعُ غِذَائِهِ أَكْلِهِ وَ شُرْبِهِ يَبْقَى فِي مُشَاشِهِ أَرْبَعِينَ يَوْماً.

He (the narrator) said, ‘Then heasws said: ‘And similar to that for the entirety of his food intake, and his drinks, they remain in his bone-joints for forty days’.[1830]

باب أَنَّ الْخَمْرَ رَأْسُ كُلِّ إِثْمٍ وَ شَرٍّ

Chapter 17 – The wine is the starting point of every sin and evil

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ بَشَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ شُرْبُ الْخَمْرِ شَرٌّ أَمْ تَرْكُ الصَّلَاةِ فَقَالَ شُرْبُ الْخَمْرِ ثُمَّ قَالَ أَ وَ تَدْرِي لِمَ ذَاكَ قَالَ لَا قَالَ لِأَنَّهُ يَصِيرُ فِي حَالٍ لَا يَعْرِفُ مَعَهَا رَبَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Bashaar,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked himasws, so he said to himasws, ‘May Allahazwj Keep youasws well! Is the wine drinker more evil or the neglector of the Prayer?’ So heasws said: ‘The wine drinker’. Then heasws said: ‘Or do you know why that is so?’ He said, ‘No’. Heasws said: ‘Because he comes to be in such a state that he does not recognise in it, his Lordazwj’.[1831]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا إِنَّ الْخَمْرَ رَأْسُ كُلِّ إِثْمٍ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Abu Jameela, from Al Halby and Zurara and Muhammad Bin Muslim and Humran Bin Ayn,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘The wine is the starting point of every evil’.[1832]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْخَمْرَ رَأْسُ كُلِّ إِثْمٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Abbas Bin Aamir, from Abu Jameela, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The wine is the starting point of every sin’.[1833]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشُّرْبُ مِفْتَاحُ كُلِّ شَرٍّ وَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ وَ إِنَّ الْخَمْرَ رَأْسُ كُلِّ إِثْمٍ وَ شَارِبَهَا مُكَذِّبٌ بِكِتَابِ اللَّهِ تَعَالَى لَوْ صَدَّقَ كِتَابَ اللَّهِ حَرَّمَ حَرَامَهُ .

From him, from Muhammad Bin Ali, from Abu Jameela, from Abu Asama,

(It has been narrated) from Abu Abdullahasws having said: ‘The drinking (of wine) is the key of every evil, and the habitual drinker of the wine is like a worshipper of an idol; and the wine is the starting point of every sin, and its drinker is a denier of the Book of Allahazwj the High, and had he ratified the Book of Allahazwj, he would have prohibited (unto himself) its Prohibitions’.[1834]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلشَّرِّ أَقْفَالًا وَ جَعَلَ مَفَاتِيحَهَا أَوْ قَالَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Ibn Muskan, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Made locks for the evil, and Made its keys’, or said: ‘The keys to those locks is the drinking (of wine)’.[1835]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلْمَعْصِيَةِ بَيْتاً ثُمَّ جَعَلَ لِلْبَيْتِ بَاباً ثُمَّ جَعَلَ لِلْبَابِ غَلَقاً ثُمَّ جَعَلَ لِلْغَلَقِ مِفْتَاحاً فَمِفْتَاحُ الْمَعْصِيَةِ الْخَمْرُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father and Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Yaqoub Bin Shuayb, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Allahazwj Mighty and Majestic Made a house for the disobedience, then Made doors for the house, then Made a lock for the door, then Made a key for the lock, so the key of the disobedience is the (drinking of) wine’.[1836]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا عُصِيَ اللَّهُ عَزَّ وَ جَلَّ بِشَيْ‏ءٍ أَشَدَّ مِنْ شُرْبِ الْخَمْرِ إِنَّ أَحَدَهُمْ لَيَدَعُ الصَّلَاةَ الْفَرِيضَةَ وَ يَثِبُ عَلَى أُمِّهِ وَ أُخْتِهِ وَ ابْنَتِهِ وَ هُوَ لَا يَعْقِلُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from his father,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Allahazwj Mighty and Majestic has not been disobeyed by a thing more severe than drinking of the wine, as one of them (drinkers) would neglect the Prayer, and leap upon his mother, and his sister, and his daughter, and he has no intellect (for it)’.[1837]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّكَ تَزْعُمُ أَنَّ شُرْبَ الْخَمْرِ أَشَدُّ مِنَ الزِّنَا وَ السَّرِقَةِ فَقَالَ ( عليه السلام ) نَعَمْ إِنَّ صَاحِبَ الزِّنَا لَعَلَّهُ لَا يَعْدُوهُ إِلَى غَيْرِهِ وَ إِنَّ شَارِبَ الْخَمْرِ إِذَا شَرِبَ الْخَمْرَ زَنَى وَ سَرَقَ وَ قَتَلَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ تَرَكَ الصَّلَاةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, raising it, said,

‘It was said to Amir Al-Momineenasws, ‘Youasws are claiming that drinking wine is more severe than the adultery and the theft?’ So heasws said: ‘Yes. The perpetrator of the adultery would perhaps not get invited to something else (from the sins), and the wine drinker, when he drinks the wine, would commit adultery, and theft, and murder the soul whom Allahazwj Mighty and Majestic has Prohibited, and would neglect the Prayer’.[1838]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُرْبُ الْخَمْرِ مِفْتَاحُ كُلِّ شَرٍّ .

Muhammad Bin Yahya, from one of our companions,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Drinking of the wine is a key to all evil’.[1839]

باب مُدْمِنِ الْخَمْرِ

Chapter 18 – The Habitual (drinker) of the wine

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَرِبَ الْمُسْكِرَ حَتَّى يَفْنَى عُمُرُهُ كَانَ كَمَنْ عَبَدَ الْأَوْثَانَ وَ مَنْ تَرَكَ مُسْكِراً مَخَافَةً مِنَ اللَّهِ عَزَّ وَ جَلَّ أَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ سَقَاهُ مِنَ الرَّحِيقِ الْمَخْتُومِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Ajlan Abu Salih who said,

‘Abu Abdullahasws said: ‘The one who drinks the intoxicant until he ends his age would have been like a worshipper of the idols; and the one who leaves the intoxicants out of fear from Allahazwj Mighty and Majestic, Allahazwj would Enter him into the Paradise, and Quench him from the Sealed nectar (الرَّحِيقِ الْمَخْتُومِ)’.[1840]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُدْمِنُ الْخَمْرِ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ كَعَابِدِ وَثَنٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Abbas Bin Aamir, from Abu Jameela, from Zayd Al Hashaam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The habitual (drinker of) the wine would meet Allahazwj Mighty and Majestic like an idol worshipper’.[1841]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ مُدْمِنُ الْخَمْرِ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ حِينَ يَلْقَاهُ كَعَابِدِ وَثَنٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The habitual (drinker of) the wine would meet Allahazwj Mighty and Majestic when he meets Himazwj like an idol worshipper’.[1842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَمْرِو بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مُدْمِنُ الْخَمْرِ يَلْقَى اللَّهَ حِينَ يَلْقَاهُ كَعَابِدِ وَثَنٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Amro Bin Usman who said,

‘I heard Abu Abdullahasws saying: ‘The habitual (drinker of) the wine would meet Allahazwj Mighty and Majestic when he meets Himazwj, like an idol worshipper’.[1843]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُدْمِنُ الْخَمْرِ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ يَوْمَ يَلْقَاهُ كَافِراً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The habitual (drinker of) the wine would meet Allahazwj Mighty and Majestic one the Day he meets Himazwj, as an Infidel’.[1844]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُدْمِنُ الْخَمْرِ يَلْقَى اللَّهَ تَبَارَكَ وَ تَعَالَى يَوْمَ يَلْقَاهُ كَعَابِدِ وَثَنٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al hajjal,

(It has been narrated) from Abu Abdullahasws having said: ‘The habitual (drinker of) the wine would meet Allahazwj Blessed and High on the Day he meets Himazwj, like an idol worshipper’.[1845]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ وَ زُرَارَةَ أَيْضاً وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhamad Bin Ali, from Abu Jameela, from Al Halby and Zurara as well, and Muhammad Bin Muslim and Humran Bin Ayn,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘The habitual (drinker of) the wine is like an idol worshipper’.[1846]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ إِذَا مَاتَ وَ هُوَ مُدْمِنٌ عَلَيْهِ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ حِينَ يَلْقَاهُ كَعَابِدِ وَثَنٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The habitual (drinker of) the wine is like an idol worshipper. Whenever he dies, and he is habitual over it, would meet Allahazwj Mighty and Majestic when he meets Himazwj like an idol worshipper’.[1847]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ دَاذَوَيْهِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ شَارِبِ الْمُسْكِرِ قَالَ فَكَتَبَ ( عليه السلام ) شَارِبُ الْخَمْرِ كَافِرٌ .

A number of our companions, from Sahl Bin Ziyad and Yaqoub Bin Yazeed, from Muhammad Bin Dazawayi who said,

‘I wrote to Abu Al-Hassanasws, asking himasws about the wine drinker. So heasws wrote: ‘The wine drinker is an Infidel’.[1848]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Muhammad Bin Abdullah, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The habitual (drinker of) the wine is like an idol worshipper’.[1849]

باب آخَرُ مِنْه

Chapter 19 – Another Chapter from it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَدَّثَنِي أَبِي عَنْ أَبِيهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ قَالَ قُلْتُ لَهُ وَ مَا الْمُدْمِنُ قَالَ الَّذِي إِذَا وَجَدَهَا شَرِبَهَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hammad, from Abu Al Jaroud who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws narrated to measws, from hisasws fatherasws that Rasool-Allahsaww said: ‘The habitual (drinker of) the wine is like an idol worshipper’. I said to himasws, ‘And what is the habitual?’ Heasws said: ‘The one who, whenever he finds it, drinks it’.[1850]

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ حَدَّثَنِي أَبُو بَصِيرٍ وَ ابْنُ أَبِي يَعْفُورٍ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ مُدْمِنُ الْخَمْرِ الَّذِي يَشْرَبُهَا كُلَّ يَوْمٍ وَ لَكِنِ الَّذِي يُوَطِّنُ نَفْسَهُ أَنَّهُ إِذَا وَجَدَهَا شَرِبَهَا .

Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Sayf Bin Umeyra, from Mansour Bin Hazim, from Abu Baseer and Ibn Abu Yafour who both said,

‘We heard Abu Abdullahasws saying: ‘The habitual (drinker of) the wine is not the one who drinks it every day, but the one who resigns himself that whenever he were to find it, would drink it’.[1851]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ هَاشِمِ بْنِ خَالِدٍ عَنْ نُعَيْمٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُدْمِنُ الْمُسْكِرِ الَّذِي إِذَا وَجَدَهُ شَرِبَهُ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Al Hassan Bin Ali Bin Yaqteen, from Hashim Bin Khalid, from Nuaym Al Basry,

(It has been narrated) from Abu Abdullahasws having said: ‘The habitual (drinker of) the wine is the one who, whenever he finds it, drinks it’.[1852]

باب تَحْرِيمِ الْخَمْرِ فِي الْكِتَابِ

Chapter 20 – Prohibition of the wine in the Book (Holy Quran)

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلَ الْمَهْدِيُّ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْخَمْرِ هَلْ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ النَّاسَ إِنَّمَا يَعْرِفُونَ النَّهْيَ عَنْهَا وَ لَا يَعْرِفُونَ التَّحْرِيمَ لَهَا فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) بَلْ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ يَا أَمِيرَ الْمُؤْمِنِينَ

Abu Ali Al Ashary, from one of our companions and Ali Bin Ibrahim, from his father, altogether, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Ali Bin Yaqteen who said,

‘Al-Mahdy (Al-Mansour the caliph) asked Abu Al-Hassanasws about the wine, ‘Is it a Prohibition in the Book of Allahazwj Mighty and Majestic, as the people, rather, are recognising the prevention from it and are not understanding the Prohibition of it’. So Abu Al-Hassanasws said to him: ‘But it is a Prohibition in the Book of Allahazwj Mighty and Majestic, O commander of the faithful!’

فَقَالَ لَهُ فِي أَيِّ مَوْضِعٍ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ جَلَّ اسْمُهُ يَا أَبَا الْحَسَنِ فَقَالَ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِّ فَأَمَّا قَوْلُهُ ما ظَهَرَ مِنْها يَعْنِي الزِّنَا الْمُعْلَنَ وَ نَصْبَ الرَّايَاتِ الَّتِي كَانَتْ تَرْفَعُهَا الْفَوَاجِرُ لِلْفَوَاحِشِ فِي الْجَاهِلِيَّةِ

So he said to himasws, ‘Which place is it Prohibited in the Book of Allahazwj, Majestic is Hisazwj Name, O Abu Al Hassanasws?’ So heasws said: ‘The Words of Allahazwj Mighty and Majestic [7:33] Say: But rather, My Lord has only Prohibited the immoralities, whatever is apparent from it as well as those that are concealed, and sin and rebellion without right. So as for Hisazwj Words ‘whatever is apparent from it’ it Means the adultery committed openly, and the establishment of the flags which the immoral were raising for the immoralities during the Pre-Islamic period’.

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ وَ ما بَطَنَ يَعْنِي مَا نَكَحَ مِنَ الْآبَاءِ لِأَنَّ النَّاسَ كَانُوا قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا كَانَ لِلرَّجُلِ زَوْجَةٌ وَ مَاتَ عَنْهَا تَزَوَّجَهَا ابْنُهُ مِنْ بَعْدِهِ إِذَا لَمْ تَكُنْ أُمَّهُ فَحَرَّمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ

And as for the Words of the Mighty and Majestic, as well as those that are concealed, it Means what the forefathers had married, because the people, before the Sending of the Prophetsaww, when the man had a wife and he died from her, the son used to marry her from after him, when she did not happen to be his mother. So Allahazwj Mighty and Majestic Prohibited that.

وَ أَمَّا الْإِثْمُ فَإِنَّهَا الْخَمْرَةُ بِعَيْنِهَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي مَوْضِعٍ آخَرَ يَسْئَلُونَكَ عَنِ الْخَمْرِ وَ الْمَيْسِرِ قُلْ فِيهِما إِثْمٌ كَبِيرٌ وَ مَنافِعُ لِلنَّاسِ فَأَمَّا الْإِثْمُ فِي كِتَابِ اللَّهِ فَهِيَ الْخَمْرَةُ وَ الْمَيْسِرُ وَ إِثْمُهُمَا أَكْبَرُ كَمَا قَالَ اللَّهُ تَعَالَى

And as for and sin, so there are the wines exactly, and Allahazwj Mighty and Majestic had Said in another place [2:219] They ask you about the wine and the gambling. Say: In both of them there is a great sin and profit for the people. So as for the sin in the Book of Allahazwj, so it is the wine and the gambling, and the sins of these two is greater, just as Allahazwj the High has Said’.

قَالَ فَقَالَ الْمَهْدِيُّ يَا عَلِيَّ بْنَ يَقْطِينٍ هَذِهِ وَ اللَّهِ فَتْوَى هَاشِمِيَّةٌ قَالَ قُلْتُ لَهُ صَدَقْتَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُخْرِجْ هَذَا الْعِلْمَ مِنْكُمْ أَهْلَ الْبَيْتِ قَالَ فَوَ اللَّهِ مَا صَبَرَ الْمَهْدِيُّ أَنْ قَالَ لِي صَدَقْتَ يَا رَافِضِيُّ .

He (the narrator) said, ‘So Al-Mahdy said, ‘O Ali Bin Yaqteen! By Allahazwj, these are Hashimite Fatwas’. He (the narrator) said, ‘I said to him, ‘You speak the truth, by Allahazwj, O commander of the faithful! The Praise is for Allahazwj Whom did not Take away this Knowledge from you, the Peopleasws of the Household’. He (the narrator) said, ‘So, by Allahazwj, Al-Mahdy could not be patient and he said to me, ‘You speak the truth, of ‘Rafizy’ (rejector)’.[1853]

باب أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَرَّمَ كُلَّ مُسْكِرٍ قَلِيلَهُ وَ كَثِيرَهُ

Chapter 21 – Rasool-Allahsaww prohibited every intoxicant, a little or a lot

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خَطَبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ فِي خُطْبَتِهِ كُلُّ مُسْكِرٍ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Kuleyb Al Saydawi who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww addressed (the people) so hesaww said in hissaww sermon: ‘Every intoxicant is Prohibited’.[1854]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ الْخَمْرَ بِعَيْنِهَا فَقَلِيلُهَا وَ كَثِيرُهَا حَرَامٌ كَمَا حَرَّمَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الشَّرَابَ مِنْ كُلِّ مُسْكِرٍ وَ مَا حَرَّمَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ حَرَّمَهُ اللَّهُ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Khalid Bin Jareyr, from Abu Al Rabie Al Shamy who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Prohibited the wine particularly, therefore a little of it or a lot of it, is Prohibited, just as the dead, and the blood, and the flesh of the swine is Prohibited; and Rasool-Allahsaww Prohibited the drinks from every intoxicant; and whatever Rasool-Allahsaww prohibited, so it is Prohibited by Allahazwj Mighty and Majestic’.[1855]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ وَ كُلُّ مُسْكِرٍ خَمْرٌ.

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, form Abdul Rahman Bin Zayd Bin Aslam, from his father, from Ata’a Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Every intoxicant is prohibited and every intoxicant is (classified as) wine (Khamr)’.[1856]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا مِنْ بَنِي عَمِّي وَ هُوَ رَجُلٌ مِنْ صُلَحَاءِ مَوَالِيكَ أَمَرَنِي أَنْ أَسْأَلَكَ عَنِ النَّبِيذِ فَأَصِفَهُ لَكَ فَقَالَ ( عليه السلام ) لَهُ أَنَا أَصِفُهُ لَكَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ فَمَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ قَالَ قُلْتُ فَقَلِيلُ الْحَرَامِ يُحِلُّهُ كَثِيرُ الْمَاءِ فَرَدَّ عَلَيْهِ بِكَفِّهِ مَرَّتَيْنِ لَا لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws, ‘A man from the Clan of Umayya, and he is a man from your righteous friends, has instructed me that I should ask youasws about Al-Nabeez, so I should described it to youasws’. So heasws said: ‘Iasws shall describe it for you. Rasool-Allahsaww said: ‘Every intoxicant is prohibited, therefore whatever, if a lot of it intoxicates, so a little of it is prohibited’. I said, ‘So the little of it is Prohibited, so would it be Permissible if most of it is the water?’ So heasws responded to it with hisasws palm twice: ‘No! No!’.[1857]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ النَّبِيذِ فَقَالَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الْخَمْرَ بِعَيْنِهَا وَ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْأَشْرِبَةِ كُلَّ مُسْكِرٍ .

Abu Ali Al Ashary, from Muhammad Bin Al Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Noman, from Muhammad Bin Marwan, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about Al-Nabeez, so heasws said: ‘Allahazwj Mighty and Majestic Prohibited the wine exactly, and Rasool-Allahsaww prohibited from the drinks of every intoxicant’.[1858]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ كُلَيْبٍ الْأَسَدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّبِيذِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَطَبَ النَّاسَ فَقَالَ فِي خُطْبَتِهِ أَيُّهَا النَّاسُ أَلَا إِنَّ كُلَّ مُسْكِرٍ حَرَامٌ أَلَا وَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ .

From him, from Muhammad Bin Abul Jaaabbar, from Safwan Bin Yahya, from Kuleyb Al Asady who said,

‘I asked Abu Abdullahasws about Al-Nabeez, so heasws said: ‘Rasool-Allahsaww addressed the people, so hesaww said in hissaww sermon: ‘O you people! Indeed! Every intoxicant is Prohibited. Indeed! And whatever, a lot of it were to intoxicate, so a little of it is Prohibited’.[1859]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ كُنْتُ مُبْتَلًى بِالنَّبِيذِ مُعْجَباً بِهِ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ أَصِفُ لَكَ النَّبِيذَ قَالَ فَقَالَ لِي بَلْ أَنَا أَصِفُهُ لَكَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ وَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ فَقُلْتُ لَهُ هَذَا نَبِيذُ السِّقَايَةِ بِفِنَاءِ الْكَعْبَةِ فَقَالَ لِي لَيْسَ هَكَذَا كَانَتِ السِّقَايَةُ إِنَّمَا السِّقَايَةُ زَمْزَمُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘I was indulging with Al-Nabeez, being fascinated by it. So I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I shall describe Al-Nabeez to youasws’. So heasws said: ‘But, Iasws shall describe it for you. Rasool-Allahsaww said: ‘Every intoxicant is Prohibited, and whatever a lot of it were to intoxicate, so a little of it is Prohibited’. So I said to himasws, ‘This Nabeez which was served from drinking in the courtyard of the Kabah?’ So heasws said to me: ‘It is not like this. The drink, which was served, rather was the drink of Zamzam.

أَ فَتَدْرِي مَنْ أَوَّلُ مَنْ غَيَّرَهَا قَالَ قُلْتُ لَا قَالَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ كَانَتْ لَهُ حَبَلَةٌ أَ فَتَدْرِي مَا الْحَبَلَةُ قُلْتُ لَا قَالَ الْكَرْمُ فَكَانَ يُنْقِعُ الزَّبِيبَ غُدْوَةً وَ يَشْرَبُونَهُ بِالْعَشِيِّ وَ يُنْقِعُهُ بِالْعَشِيِّ وَ يَشْرَبُونَهُ مِنَ الْغَدِ يُرِيدُ بِهِ أَنْ يَكْسِرَ غِلَظَ الْمَاءِ عَنِ النَّاسِ وَ إِنَّ هَؤُلَاءِ قَدْ تَعَدَّوْا فَلَا تَشْرَبْهُ وَ لَا تَقْرَبْهُ .

So do you know who was the first one to change it?’ I said, ‘No’. Al-Abbas Bin Abdul Muttalib. There was Al-Habla for him. Do you know what is Al-Habla?’ I said, ‘No’. Heasws said: ‘The grape vine. So he used to press the raisins in the morning to be drunk in the evening, and he would press it at evening and would be drunk in the morning, intending by it to reduce the hardness of the water from the people, and that they have exceeded, therefore neither drink it nor go near it’.[1860]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ التَّمْرِ وَ الزَّبِيبِ يُطْبَخَانِ لِلنَّبِيذِ فَقَالَ لَا وَ قَالَ كُلُّ مُسْكِرٍ حَرَامٌ وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ وَ قَالَ لَا يَصْلُحُ فِي النَّبِيذِ الْخَمِيرَةُ وَ هِيَ الْعَكَرَةُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the dates and the raising both being cooked for Al-Nabeez. So heasws said: ‘No’. And heasws said: ‘Every intoxicant is Prohibited’. And heasws said: ‘Rasool-Allahsaww said: ‘Everything which the more of it intoxicates, so the less of it is Prohibited’. And heasws said: ‘It is not correct regarding Al-Nabeez, the yeast, and it is the turbid’.[1861]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ ابْتَدَأَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَوْماً مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ كُلُّهُ حَرَامٌ فَقَالَ نَعَمْ الْجُرْعَةُ مِنْهُ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasaar who said,

‘Abu Abdullahasws initiated me one day from without me having asked himasws, so heasws said: ‘Rasool-Allahsaww said: ‘Every intoxicant is Prohibited’. I said, ‘May Allahazwj Keep youasws well! All of it is Prohibited?’ So heasws said: ‘Yes, (even) one dosage from it is prohibited’.[1862]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَرَّمَ اللَّهُ الْخَمْرَةَ قَلِيلَهَا وَ كَثِيرَهَا كَمَا حَرَّمَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ حَرَّمَ النَّبِيُّ ( صلى الله عليه وآله ) مِنَ الْأَشْرِبَةِ الْمُسْكِرَ وَ مَا حَرَّمَ النَّبِيُّ ( صلى الله عليه وآله ) فَقَدْ حَرَّمَهُ اللَّهُ عَزَّ وَ جَلَّ وَ قَالَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ .

Muhamad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed and Muhammad Bin Ismail, altogether from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘Abu Abdullahasws said: ‘Allahazwj Prohibited the wine, a little of it and a lot of it, just as Heazwj Prohibited the dead, and the blood, and flesh of the swine; and the Prophetsaww prohibited from drinking the intoxicants, and whatever the Prophetsaww prohibited, so Allahazwj Mighty and Majestic has Prohibited it’. And heasws said: ‘Whatever a lot of it intoxicates, so a little of it is prohibited’.[1863]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ اسْتَأْذَنْتُ لِبَعْضِ أَصْحَابِنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ عَنِ النَّبِيذِ فَقَالَ حَلَالٌ فَقَالَ أَصْلَحَكَ اللَّهُ إِنَّمَا سَأَلْتُكَ عَنِ النَّبِيذِ الَّذِي يُجْعَلُ فِيهِ الْعَكَرُ فَيَغْلِي حَتَّى يُسْكِرَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I sought permission for one of our companions to Abu Abdullahasws, so he asked himasws about Al Nabeez, so heasws said: ‘Permissible’. So he said, ‘May Allahazwj Keep youasws well! But rather I ask youasws about Al-Nabeez in which the residue is made to be, so it boils until it intoxicates’. So heasws said: ‘So Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘Every intoxicant is prohibited’.

فَقَالَ الرَّجُلُ أَصْلَحَكَ اللَّهُ فَإِنَّ مَنْ عِنْدَنَا بِالْعِرَاقِ يَقُولُونَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا عَنَى بِذَلِكَ الْقَدَحَ الَّذِي يُسْكِرُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ فَقَالَ لَهُ الرَّجُلُ فَأَكْسِرُهُ بِالْمَاءِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ مَا لِلْمَاءِ أَنْ يُحَلِّلَ الْحَرَامَ اتَّقِ اللَّهَ عَزَّ وَ جَلَّ وَ لَا تَشْرَبْهُ .

So the man said, ‘May Allahazwj keep youasws well! So there are ones with us at Al-Iraq who are saying that Rasool-Allahsaww, rather meant by that the cup which intoxicates’. So Abu Abdullahasws said: ‘Whatever a lot of it were to intoxicate, so a little of it is Prohibited’. So the man said to himasws, ‘Supposing most of it is the water?’ So Abu Abdullahasws said: ‘No, and it is not for the water that is should make Permissible (that which is) Prohibited. Fear Allahazwj Mighty and Majestic and do not drink it’.[1864]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانٍ قَالَ سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي النَّبِيذِ فَإِنَّ أَبَا مَرْيَمَ يَشْرَبُهُ وَ يَزْعُمُ أَنَّكَ أَمَرْتَ بِشُرْبِهِ فَقَالَ مَعَاذَ اللَّهِ عَزَّ وَ جَلَّ أَنْ أَكُونَ آمُرُ بِشُرْبِ مُسْكِرٍ وَ اللَّهِ إِنَّهُ لَشَيْ‏ءٌ مَا اتَّقَيْتُ فِيهِ سُلْطَاناً وَ لَا غَيْرَهُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ فَمَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Hanan who said,

‘I heard a man saying to Abu Abdullahasws, ‘What are youasws saying regarding Al-Nabeez, for Abu Maryam is drinking it, and he claims that youasws have ordered with the drinking of it’. So heasws said: ‘I seek Refuge with Allahazwj Mighty and Majestic that Iasws would be ordering with the drinking of an intoxicant. By Allahazwj! It is for something what Iasws fear the authorities with regards to it, and not something else. Rasool-Allahsaww said: ‘Every intoxicant is Prohibited, therefore whatever a lot of it were to intoxicate, so a little of it is Prohibited’.[1865]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَمْرِو بْنِ مَرْوَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ هَؤُلَاءِ رُبَّمَا حَضَرْتُ مَعَهُمُ الْعَشَاءَ فَيَجِيئُونَ بِالنَّبِيذِ بَعْدَ ذَلِكَ فَإِنْ أَنَا لَمْ أَشْرَبْهُ خِفْتُ أَنْ يَقُولُوا فُلَانِيٌّ فَكَيْفَ أَصْنَعُ فَقَالَ اكْسِرْهُ بِالْمَاءِ قُلْتُ فَإِذَا أَنَا كَسَرْتُهُ بِالْمَاءِ أَشْرَبُهُ قَالَ لَا .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Amro Bin Marwan who said,

‘I said to Abu Abdullahasws that they (people), sometimes I am present with them for dinner so they are coming with Al-Nabeez after that. So if I do not drink, I fear that they would be saying, ‘So and so (A Shia)’. So how shall I deal with it?’ So heasws said: ‘Break it with the water’. I said, ‘So when I break it with the water, can I drink it (Al Nabeez)?’ Heasws said: ‘No’.[1866]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي خِدَاشٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَبْدَةَ النَّيْسَابُورِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْقَدَحُ مِنَ النَّبِيذِ وَ الْقَدَحُ مِنَ الْخَمْرِ سَوَاءٌ فَقَالَ نَعَمْ سَوَاءٌ قُلْتُ فَالْحَدُّ فِيهِمَا سَوَاءٌ فَقَالَ سَوَاءٌ .

Sahl Bin Ziyad, from Ali Bin Ma’bad, from Al Hassan Bin Ali, from Abu Kihdash, from Ali Bin Ismai, from Muhammad Bin Ababda Al Nayshapoyri who said,

‘I said to Abu Abdullahasws, ‘The cup of Al-Nabeez, and the cup of the wine are equal?’ So heasws said: ‘Yes, equal’. I said, ‘So the legal penalty (Hadd) with regards to the both of them is the same?’ So heasws said: ‘Same’.[1867]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَرَى فِي قَدَحٍ مِنْ مُسْكِرٍ يُصَبُّ عَلَيْهِ الْمَاءُ حَتَّى تَذْهَبَ عَادِيَتُهُ وَ يَذْهَبَ سُكْرُهُ فَقَالَ لَا وَ اللَّهِ وَ لَا قَطْرَةٌ تَقْطُرُ مِنْهُ فِي حُبٍّ إِلَّا أُهَرِيقَ ذَلِكَ الْحُبُّ .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Al Hakam, from Abu Al Magra, from Umar Bin Hanzala who said,

‘I said to Abu Abdullahasws, ‘What is yourasws view regarding a cup of an intoxicant upon which the water is poured, its normality goes away, and its intoxication goes away’. So heasws said: ‘No, by Allahazwj, and there is no drop which drops into a container except that container must be emptied’.[1868]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ يَزِيدَ بْنِ خَلِيفَةَ وَ هُوَ رَجُلٌ مِنْ بَنِي الْحَارِثِ بْنِ كَعْبٍ قَالَ سَمِعْتُهُ يَقُولُ أَتَيْتُ الْمَدِينَةَ وَ زِيَادُ بْنُ عُبَيْدِ اللَّهِ الْحَارِثِيُّ عَلَيْهَا فَاسْتَأْذَنْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلْتُ عَلَيْهِ وَ سَلَّمْتُ عَلَيْهِ وَ تَمَكَّنْتُ مِنْ مَجْلِسِي قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رَجُلٌ مِنْ بَنِي الْحَارِثِ بْنِ كَعْبٍ وَ قَدْ هَدَانِي اللَّهُ عَزَّ وَ جَلَّ إِلَى مَحَبَّتِكُمْ وَ مَوَدَّتِكُمْ أَهْلَ الْبَيْتِ قَالَ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَيْفَ اهْتَدَيْتَ إِلَى مَوَدَّتِنَا أَهْلَ الْبَيْتِ فَوَ اللَّهِ إِنَّ مَحَبَّتَنَا فِي بَنِي الْحَارِثِ بْنِ كَعْبٍ لَقَلِيلٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, and Ali Bin Ibrahim, from his father, from Hanan Bin Sudeyr, from Yazeed Bin Khalifa , and he is a man from the Clan of Al Haris Bin Ka’ab who said,

‘I heard him saying, ‘I went to Al-Medina and Ziyad Bin Ubeyd Al-Harisy was over it (the governor). So I sought permission to Abu Abdullahasws, and I went over to himasws, and greeted himasws, and managed to sit in my (normal) place. So I said to Abu Abdullahasws, ‘I am a man from the Clan of Al-Haris Bin Ka’ab, and Allahazwj Mighty and Majestic has Guided me to yourasws love and cordiality for youasws, the Peopleasws of the Household’. So Abu Abdullahasws said to me: ‘And how have you been Guided to ourasws cordiality, the Peopleasws of the Household, for by Allahazwj, ourasws love in the Clan of Al-Haris Bin Ka’ab, is scarce’.

قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي غُلَاماً خُرَاسَانِيّاً وَ هُوَ يَعْمَلُ الْقِصَارَةَ وَ لَهُ هَمْشَهْرِيجُونَ أَرْبَعَةٌ وَ هُمْ يَتَدَاعَوْنَ كُلَّ جُمُعَةٍ فَيَقَعُ الدَّعْوَةُ عَلَى رَجُلٍ مِنْهُمْ فَيُصِيبُ غُلَامِي كُلَّ خَمْسِ جُمَعٍ جُمُعَةٌ فَيَجْعَلُ لَهُمُ النَّبِيذَ وَ اللَّحْمَ قَالَ ثُمَّ إِذَا فَرَغُوا مِنَ الطَّعَامِ وَ اللَّحْمِ جَاءَ بِإِجَّانَةٍ فَمَلَأَهَا نَبِيذاً ثُمَّ جَاءَ بِمِطْهَرَةٍ فَإِذَا نَاوَلَ إِنْسَاناً مِنْهُمْ قَالَ لَهُ لَا تَشْرَبْ حَتَّى تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَاهْتَدَيْتُ إِلَى مَوَدَّتِكُمْ بِهَذَا الْغُلَامِ

He (the narrator) said, ‘So I said to himasws, ‘May I be sacrificed for youasws! There is a slave of mine, from Khurasan, and he is a bleacher and for him are four fellow countrymen, and they tend to invite each other every Friday. So the invitation occurs upon a man from them, and the turn comes to my slave every five Fridays. So he makes Al-Nabeez for them, and the meat. He said that when they are free from the meal and the meat, he comes with a bowl and fills it with Al-Nabeez. Then he comes with a clean jug. So when a person from them takes it, it is said to him, ‘Do not drink it until you send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww (Salawaat)’. Thus I was guided towards yourasws loved by this slave’.

قَالَ فَقَالَ لِي اسْتَوْصِ بِهِ خَيْراً وَ أَقْرِئْهُ مِنِّي السَّلَامَ وَ قُلْ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ انْظُرْ شَرَابَكَ هَذَا الَّذِي تَشْرَبُهُ فَإِنْ كَانَ يُسْكِرُ كَثِيرُهُ فَلَا تَقْرَبَنَّ قَلِيلَهُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ كُلُّ مُسْكِرٍ حَرَامٌ وَ قَالَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ

He (the narrator) said, ‘So hesaww said to me: ‘Iasws advise you to be good with him and convey the greetings from measws, and say to him that Ja’farasws Bin Muhammadasws is saying to you: ‘Consider this drink which you are drinking, for if a lot of it were to intoxicate, so do not go near the little of it, for Rasool-Allahsaww said: ‘Every intoxicant is prohibited’, and said: ‘Whatever a lot of it intoxicates, so a little of it is prohibited’.

قَالَ فَجِئْتُ إِلَى الْكُوفَةِ وَ أَقْرَأْتُ الْغُلَامَ السَّلَامَ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) قَالَ فَبَكَى ثُمَّ قَالَ لِي اهْتَمَّ بِي جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) حَتَّى يُقْرِئُنِي السَّلَامَ قَالَ قُلْتُ نَعَمْ وَ قَدْ قَالَ لِي قُلْ لَهُ انْظُرْ شَرَابَكَ هَذَا الَّذِي تَشْرَبُهُ فَإِنْ كَانَ يُسْكِرُ كَثِيرُهُ فَلَا تَقْرَبَنَّ قَلِيلَهُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ كُلُّ مُسْكِرٍ حَرَامٌ وَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ وَ قَدْ أَوْصَانِي بِكَ فَاذْهَبْ فَأَنْتَ حُرٌّ لِوَجْهِ اللَّهِ تَعَالَى قَالَ فَقَالَ الْغُلَامُ وَ اللَّهِ إِنَّهُ لَشَرَابٌ مَا يَدْخُلُ جَوْفِي مَا بَقِيتُ فِي الدُّنْيَا .

He (the narrator) said, ‘So I went to Al-Kufa and I conveyed the slave, the greetings from Ja’farasws Bin Muhammadasws. So he wept, then said to me, ‘Ja’farasws Bin Muhammadasws attached such importance to me to the extent that heasws conveyed the greetings to me?’ I said, ‘Yes, and heasws has told to me to tell you: ‘Consider this drink of yours which you are drinking it, for if it was such that a lot of it were to intoxicate, so do not go near a little of it, for Rasool-Allahsaww said: ‘Every intoxicant is Prohibited, and whatever a lot of it intoxicates, so a little of it is prohibited’, and heasws advised me regarding you. Therefore go, for you are free for the Face of Allahazwj the High’. So the slave said, ‘By Allahazwj! It is a drink which will not enter inside me for as long as I remain in the world’.[1869]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ قَالَ كَانَ أَبُو بَصِيرٍ وَ أَصْحَابُهُ يَشْرَبُونَ النَّبِيذَ يَكْسِرُونَهُ بِالْمَاءِ فَحَدَّثْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي وَ كَيْفَ صَارَ الْمَاءُ يُحَلِّلُ الْمُسْكِرَ مُرْهُمْ لَا يَشْرَبُوا مِنْهُ قَلِيلًا وَ لَا كَثِيراً قُلْتُ إِنَّهُمْ يَذْكُرُونَ أَنَّ الرِّضَا مِنْ آلِ مُحَمَّدٍ يُحِلُّهُ لَهُمْ فَقَالَ وَ كَيْفَ كَانَ يُحِلُّونَ آلُ مُحَمَّدٍ ( عليه السلام ) الْمُسْكِرَ وَ هُمْ لَا يَشْرَبُونَ مِنْهُ قَلِيلًا وَ لَا كَثِيراً فَأَمْسِكُوا عَنْ شُرْبِهِ

Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Kuleyb Bin Muawiya who said,

‘Abu Baseer and his companions were drinking Al Nabeez, breaking it with the water. So I discussed that with Abu Abdullahasws, so heasws said to me: ‘And how can the water make Permissible the Prohibited intoxicant. Do not be drinking from it, neither a little nor a lot’. I said, ‘They are mentioning that the approval of the Progenyasws of Muhammadsaww makes it Permissible for them’. So heasws said: ‘And how could the Progenyasws of Muhammadsaww have Permitted the intoxicant, and theyasws are not drinking from it, neither a little nor a lot? Refrain from drinking it’.

فَاجْتَمَعْنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ إِنَّ ذَا جَاءَنَا عَنْكَ بِكَذَا وَ كَذَا فَقَالَ ( عليه السلام ) صَدَقَ يَا أَبَا مُحَمَّدٍ إِنَّ الْمَاءَ لَا يُحَلِّلُ الْمُسْكِرَ فَلَا تَشْرَبُوا مِنْهُ قَلِيلًا وَ لَا كَثِيراً .

So we gathered in the presence of Abu Abdullahasws, and Abu Baseer said to himasws, ‘They have come to us from youasws with such and such’. So heasws said: ‘True, O Abu Muhammad! The water cannot make permissible the intoxicant, therefore do not drink from it, neither a little nor a lot’.[1870]

باب أَنَّ الْخَمْرَ إِنَّمَا حُرِّمَتْ لِفِعْلِهَا فَمَا فَعَلَ فِعْلَ الْخَمْرِ فَهُوَ خَمْرٌ

Chapter 22 - The wine, rather has been Prohibited due to its effects, so whatever affects with the effects of the wine, so it is wine

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ عَنْ أَخِيهِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُحَرِّمِ الْخَمْرَ لِاسْمِهَا وَ لَكِنْ حَرَّمَهَا لِعَاقِبَتِهَا فَمَا فَعَلَ فِعْلَ الْخَمْرِ فَهُوَ خَمْرٌ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Bin Yaqteen, from Yaqoub Bin Yaqteen, from his brother Ali Bin Yaqteen,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said: ‘Allahazwj Blessed and High did not Prohibit the wine for its name, but Prohibited it due to its consequences. So whatever affects with the effect of the wine, so it is (classified as) wine’.[1871]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُحَرِّمِ الْخَمْرَ لِاسْمِهَا وَ لَكِنَّهُ حَرَّمَهَا لِعَاقِبَتِهَا فَمَا كَانَ عَاقِبَتُهُ عَاقِبَةَ الْخَمْرِ فَهُوَ خَمْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn Bin Ali Bin Yaqteen, from his father Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassan Al-Maazyasws (7th Imamasws) having said: ‘Allahazwj Mighty and Majestic did not Prohibit the wine for its name, but Heazwj Prohibited it due to its consequences. So whatever, if its consequences are the consequences of the wine, so it is (classified as) wine’.[1872]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ حَرَّمَ اللَّهُ الْخَمْرَ فَقَالَ حَرَّمَهَا لِفِعْلِهَا وَ مَا تُؤَثِّرُ مِنْ فَسَادِهَا .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether, from Amro Bin Usman, from Muhammad Bin Abdullah, from one of our companions who said,

‘I said to Abu Abdullahasws, ‘Why did Allahazwj Prohibit the wine?’ So heasws said: ‘Heazwj Prohibit it due to its effects, and whatever is inherited from its spoiling’.[1873]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) لِمَ حَرَّمَ اللَّهُ الْخَمْرَ فَقَالَ حَرَّمَهَا لِفِعْلِهَا وَ فَسَادِهَا .

A number of our companions, from Sahl Bin Ziyad, from Muawiya Bin Hukeym, from Abu Malik Al Hazramy, from Abu Al Jaroud who said,

‘I asked Abu Ja’farasws, ‘Why did Allahazwj Prohibit the wine?’ So heasws said: ‘Heazwj Prohibited it due to its effects and its spoiling’.[1874]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ النَّبِيذِ أَ خَمْرٌ هُوَ فَقَالَ ( عليه السلام ) مَا زَادَ عَلَى التَّرْكِ جَوْدَةً فَهُوَ خَمْرٌ .

A number of our companions, from Sahl Bin Ziyad, from Muawiya Bin Hukeym, from Abu Malik Al Hazramy, from Abu Al Jaroud who said,

‘I asked Abu Ja’farasws about Al-Nabeez, is it (classified as) wine?’ so heasws said: ‘Whatever increases in excellence (pleasure) upon leaving it, so it is (classified as) wine’.[1875]

باب مَنِ اضْطُرَّ إِلَى الْخَمْرِ لِلدَّوَاءِ أَوْ لِلْعَطَشِ أَوْ لِلتَّقِيَّةِ

Chapter 23 – The one who is desperate to the wine for the medication, or for the thirst, or for the dissimulation

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِبْرَاهِيمَ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ وَضَّاحٍ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلَتْ أُمُّ خَالِدٍ الْعَبْدِيَّةُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ فَقَالَتْ جُعِلْتُ فِدَاكَ إِنَّهُ يَعْتَرِينِي قَرَاقِرُ فِي بَطْنِي [فَسَأَلَتْهُ عَنْ أَعْلَالِ النِّسَاءِ وَ قَالَتْ] وَ قَدْ وَصَفَ لِي أَطِبَّاءُ الْعِرَاقِ النَّبِيذَ بِالسَّوِيقِ وَ قَدْ وَقَفْتُ وَ عَرَفْتُ كَرَاهَتَكَ لَهُ فَأَحْبَبْتُ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ فَقَالَ لَهَا وَ مَا يَمْنَعُكِ عَنْ شُرْبِهِ قَالَتْ قَدْ قَلَّدْتُكَ دِينِي فَأَلْقَى اللَّهَ عَزَّ وَ جَلَّ حِينَ أَلْقَاهُ فَأُخْبِرُهُ أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) أَمَرَنِي وَ نَهَانِي

Muhammad Bin Al Hassan, from one of our companions, from Ibrahim Bin Khalid, from Abdullah Bin Wazza, from Abu Baseer who said,

‘Umm Khalid Al-Abdiyat came over to Abu Abdullahasws and I was in hisasws presence. So she said, ‘May I be sacrificed for youasws! The growling in my stomach is squeezing me’, so she asked  about the pains of the women and she said, ‘The physicians of Al-Iraq have prescribed Al-Nabeez with Al-Suweyq, but I paused for I do recognise yourasws dislike for it, therefore I would like to ask youasws about that’. So heasws said to her: ‘And what prevents you from drinking it?’ She said, ‘I have emulated youasws in my Religion (Taqleed), so when I meet Allahazwj Mighty and Majestic, whenever I do meet Himazwj, so I can tell Himazwj that Ja’farasws Bin Muhammadasws had ordered me and forbade me’.

فَقَالَ يَا أَبَا مُحَمَّدٍ أَلَا تَسْمَعُ إِلَى هَذِهِ الْمَرْأَةِ وَ هَذِهِ الْمَسَائِلِ لَا وَ اللَّهِ لَا آذَنُ لَكِ فِي قَطْرَةٍ مِنْهُ وَ لَا تَذُوقِي مِنْهُ قَطْرَةً فَإِنَّمَا تَنْدَمِينَ إِذَا بَلَغَتْ نَفْسُكِ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَنْجَرَتِهِ يَقُولُهَا ثَلَاثاً أَ فَهِمْتِ قَالَتْ نَعَمْ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَبُلُّ الْمِيلَ يُنَجِّسُ حُبّاً مِنْ مَاءٍ يَقُولُهَا ثَلَاثاً .

So heasws said: ‘O Abu Muhammad! Did you listen to this lady and this question? No, by Allahazwj, Iasws do not allow for you with regards to one drop from it, and do not taste from it one drop, for you would be regretful when your soul reaches over here’ – and heasws gestured by hisasws hand to hisasws throat, saying it to her three (times): ‘Did you understand?’ She said, ‘Yes’. Then Abu Abdullahasws said: ‘What dampens the needle, dirties a container of water’ – saying it to her three (times)’.[1876]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ عَنِ الرَّجُلِ يُبْعَثُ لَهُ الدَّوَاءُ مِنْ رِيحِ الْبَوَاسِيرِ فَيَشْرَبُهُ بِقَدْرِ أُسْكُرُّجَةٍ مِنْ نَبِيذٍ صُلْبٍ لَيْسَ يُرِيدُ بِهِ اللَّذَّةَ وَ إِنَّمَا يُرِيدُ بِهِ الدَّوَاءَ فَقَالَ لَا وَ لَا جُرْعَةً ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ فِي شَيْ‏ءٍ مِمَّا حَرَّمَ شِفَاءً وَ لَا دَوَاءً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umyer, from Umar Bin Azina who said,

‘I wrote to Abu Abdullahasws asking himasws about the man whom the medication for the wind of the hemorrhoids is sent to, so he drinks a dosage from Nabeez, not intending the pleasure by it, and rather intending the cure by it’. So heasws said: ‘No, and not a single dosage’. Then heasws said: ‘Allahazwj Mighty and Majestic did not Make a healing to be in anything from what Heazwj Prohibited, nor a medication’.[1877]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ أَخْبَرَنِي أَبِي قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَجُلٌ إِنَّ بِي جُعِلْتُ فِدَاكَ أَرْيَاحَ الْبَوَاسِيرِ وَ لَيْسَ يُوَافِقُنِي إِلَّا شُرْبُ النَّبِيذِ قَالَ فَقَالَ لَهُ مَا لَكَ وَ لِمَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ( صلى الله عليه وآله ) يَقُولُ لَهُ ذَلِكَ ثَلَاثاً عَلَيْكَ بِهَذَا الْمَرِيسِ الَّذِي تَمْرُسُهُ بِالْعَشِيِّ وَ تَشْرَبُهُ بِالْغَدَاةِ وَ تَمْرُسُهُ بِالْغَدَاةِ وَ تَشْرَبُهُ بِالْعَشِيِّ فَقَالَ لَهُ هَذَا يَنْفُخُ الْبَطْنَ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat who said,

‘My father informed me that he was in the presence of Abu Abdullahasws, so a man said to himasws, ‘May I be sacrificed for youasws! With me is the hemorrhoids, and nothing is compatible with me except for drinking Al-Nabeez’. So heasws said to him: ‘What is it to you and what Allahazwj Mighty and Majestic and Hisazwj Rasoolsaww have Prohibited?’ – saying it to him thrice. ‘Upon you is with this Al-Mareys which is squeezed in the evening and drunk in the morning, and squeezed in the morning and drunk at evening’. So he said to himasws, ‘This bloats (expands) the belly’.

قَالَ لَهُ فَأَدُلُّكَ عَلَى مَا هُوَ أَنْفَعُ لَكَ مِنْ هَذَا عَلَيْكَ بِالدُّعَاءِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ قَالَ فَقُلْنَا لَهُ فَقَلِيلُهُ وَ كَثِيرُهُ حَرَامٌ فَقَالَ نَعَمْ قَلِيلُهُ وَ كَثِيرُهُ حَرَامٌ .

Heasws said to him: ‘So Iasws shall point you upon what it better for you than this. It is upon you with the supplication, for it is a healing from every illness’. So we said to himasws, ‘So a little of it and a lot of it is Prohibited?’ So heasws said: ‘Yes, a little of it and a lot of it, is Prohibited’.[1878]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دَوَاءٍ عُجِنَ بِالْخَمْرِ فَقَالَ لَا وَ اللَّهِ مَا أُحِبُّ أَنْ أَنْظُرَ إِلَيْهِ فَكَيْفَ أَتَدَاوَى بِهِ إِنَّهُ بِمَنْزِلَةِ شَحْمِ الْخِنْزِيرِ أَوْ لَحْمِ الْخِنْزِيرِ وَ إِنَّ أُنَاساً لَيَتَدَاوَوْنَ بِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about a medicine kneaded with the wine. So heasws said: ‘No, by Allahazwj! Iasws do not (even) like looking at it, so how can Iasws cure by it. It is as the status of the fat of the swine or flesh of the swine, and the people are curing themselves with it’.[1879]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَمْرٍو عَنِ ابْنِ الْحُرِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّامَ قَدِمَ الْعِرَاقَ فَقَالَ لِيَ ادْخُلْ عَلَى إِسْمَاعِيلَ بْنِ جَعْفَرٍ فَإِنَّهُ شَاكٍ فَانْظُرْ مَا وَجَعُهُ وَ صِفْ لِي شَيْئاً مِنْ وَجَعِهِ الَّذِي يَجِدُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed altogether, from Al Nazar Bin Suweyd, from Al Husayn Bin Abdullah, from Abdullah Bin Abdul Hameed, from Amro, from Ibn Al Hurr who said,

‘I went over to Abu Abdullahasws in the days heasws had proceeded to Al-Iraq, so heasws said to me: ‘Go to Ismail Bin Ja’far, for he is complaining. Look at what is paining him and describe to me something from his pains which he finds’.

قَالَ فَقُمْتُ مِنْ عِنْدِهِ فَدَخَلْتُ عَلَى إِسْمَاعِيلَ فَسَأَلْتُهُ عَنْ وَجَعِهِ الَّذِي يَجِدُ فَأَخْبَرَنِي بِهِ فَوَصَفْتُ لَهُ دَوَاءً فِيهِ نَبِيذٌ فَقَالَ إِسْمَاعِيلُ النَّبِيذُ حَرَامٌ وَ إِنَّا أَهْلَ بَيْتٍ لَا نَسْتَشْفِي بِالْحَرَامِ .

He (the narrator) said, ‘So I stood up from hisasws presence and I went over to Ismail. So I asked him about his pain which he finds. So he informed me with it, and a cure had been prescribed for him in which was Nabeez. So heasws said: ‘O Ismail! Al-Nabeez is Prohibited, and weasws the Peopleasws of the Household do not cure with the Prohibited (substances)’.[1880]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دَوَاءٍ عُجِنَ بِالْخَمْرِ نَكْتَحِلُ مِنْهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ فِيمَا حَرَّمَ شِفَاءً .

Muhammad Bin yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Al Hassan Al Maysami, from Muawiya Bin Ammar who said,

‘A man asked Abu Abdullahasws about a cure kneaded with the wine, can we apply it in the eyes (like kohl) from it?’ So Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic has not Made a healing to be in a Prohibition’.[1881]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اكْتَحَلَ بِمِيلٍ مِنْ مُسْكِرٍ كَحَلَهُ اللَّهُ عَزَّ وَ جَلَّ بِمِيلٍ مِنْ نَارٍ .

From him, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who applies (in the eyes) with a needle from an intoxicant, Allahazwj Mighty and Majestic would Apply (in his eyes) a needle from Fire’.[1882]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْأَرَّجَانِيِّ عَنْ مَالِكٍ الْمِسْمَعِيِّ عَنْ قَائِدِ بْنِ طَلْحَةَ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّبِيذِ يُجْعَلُ فِي الدَّوَاءِ فَقَالَ لَا لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يَسْتَشْفِيَ بِالْحَرَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Al Husayn Bin Abdullah Al Arjany, from Malik Al Mismaiy,

(It has been narrated) from Qaid Bin Talha who asked Abu Abdullahasws about Al-Nabeez made to be in the medication. So heasws said: ‘No. it is no befitting for anyone that he should heal with the prohibited (substances)’.[1883]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ يُعْجَنُ بِالنَّبِيذِ أَ يَصْلُحُ ذَلِكَ فَقَالَ لَا .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from a number of our companions, from Ali Bin Asbaat,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the kohl kneaded with Al-Nabeez, is that correct (to apply in the eyes)?’ So heasws said: ‘No’.[1884]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دَوَاءٍ يُعْجَنُ بِخَمْرٍ فَقَالَ مَا أُحِبُّ أَنْ أَنْظُرَ إِلَيْهِ وَ لَا أَشَمَّهُ فَكَيْفَ أَتَدَاوَى بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby who said,

‘Abu Abdullahasws was asked about a medication kneaded with wine. So heasws said: ‘Iasws do not like to (even) look at it, nor smelling it, so how can Iasws cure by it?’[1885]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ فِي شُرْبِ النَّبِيذِ تَقِيَّةٌ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar who said,

‘Abu Abdullahasws said: ‘There is no dissimulation (applicable) regarding drinking Al-Nabeez’.[1886]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ غَيْرِ وَاحِدٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فِي الْمَسْحِ عَلَى الْخُفَّيْنِ تَقِيَّةٌ قَالَ لَا يُتَّقَى فِي ثَلَاثَةٍ قُلْتُ وَ مَا هُنَّ قَالَ شُرْبُ الْخَمْرِ أَوْ قَالَ شُرْبُ الْمُسْكِرِ وَ الْمَسْحُ عَلَى الْخُفَّيْنِ وَ مُتْعَةُ الْحَجِّ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara, from someone else who said,

‘I said to Abu Ja’farasws regarding the wiping (Masaah in the ablution) upon the two socks, in dissimulation, so heasws said: ‘There is no dissimulation with regards to three (matters)’. I said, ‘And what are these?’ Heasws said: ‘Drinking the wine’, or said, ‘Drinking the intoxicants, and the wiping (Masaah in the ablution) upon the two socks, and Mut’aa of Al-Hajj’.[1887]

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باب النَّبِيذِ

Chapter 24 – Al-Nabeez (Raisins soaked overnight)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ رَجُلًا وَ هُوَ يَقُولُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي النَّبِيذِ فَإِنَّ أَبَا مَرْيَمَ يَشْرَبُهُ وَ يَزْعُمُ أَنَّكَ أَمَرْتَهُ بِشُرْبِهِ فَقَالَ صَدَقَ أَبُو مَرْيَمَ سَأَلَنِي عَنِ النَّبِيذِ فَأَخْبَرْتُهُ أَنَّهُ حَلَالٌ وَ لَمْ يَسْأَلْنِي عَنِ الْمُسْكِرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sudeyr who said,

‘I heard a man and he was saying to Abu Abdullahasws, ‘What are youasws saying regarding Al-Nabeez, for Abu Maryam is drinking it and he is claiming that youasws ordered him with drinking it?’ So heasws said: ‘Abu Maryam spoke the truth. He asked measws about Al-Nabeez, so Iasws informed him that it is Permissible, and he did not ask me about the intoxicant’.

قَالَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ الْمُسْكِرَ مَا اتَّقَيْتُ فِيهِ أَحَداً سُلْطَاناً وَ لَا غَيْرَهُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ وَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ

He (the narrator) said, ‘Then heasws said: ‘For the intoxicants, there is no dissimulation in it for anyone, neither from the authorities nor someone else. Rasool-Allahsaww said: ‘Every intoxicant is Prohibited, and whatever a lot of it intoxicates so a little of it is Prohibited’.

فَقَالَ لَهُ الرَّجُلُ جُعِلْتُ فِدَاكَ هَذَا النَّبِيذُ الَّذِي أَذِنْتَ لِأَبِي مَرْيَمَ فِي شُرْبِهِ أَيُّ شَيْ‏ءٍ هُوَ فَقَالَ أَمَّا أَبِي ( عليه السلام ) فَإِنَّهُ كَانَ يَأْمُرُ الْخَادِمَ فَيَجِي‏ءُ بِقَدَحٍ وَ يَجْعَلُ فِيهِ زَبِيباً وَ يَغْسِلُهُ غَسْلًا نَقِيّاً ثُمَّ يَجْعَلُهُ فِي إِنَاءٍ ثُمَّ يَصُبُّ عَلَيْهِ ثَلَاثَةً مِثْلَهُ أَوْ أَرْبَعَةً مَاءً ثُمَّ يَجْعَلُهُ بِاللَّيْلِ وَ يَشْرَبُهُ بِالنَّهَارِ وَ يَجْعَلُهُ بِالْغَدَاةِ وَ يَشْرَبُهُ بِالْعَشِيِّ وَ كَانَ يَأْمُرُ الْخَادِمَ بِغَسْلِ الْإِنَاءِ فِي كُلِّ ثَلَاثَةِ أَيَّامٍ كَيْلَا يَغْتَلِمَ فَإِنْ كُنْتُمْ تُرِيدُونَ النَّبِيذَ فَهَذَا النَّبِيذُ .

So the man said to himasws, ‘May I be sacrificed for youasws! This Al-Nabeez which youasws are permitting for Abu Maryam with regards to drinking it, which thing is it?’ So heasws said: ‘As for myasws fatherasws, heasws had ordered the servant, so he came with a cup, and heasws made raisins to be in it, and washed it with a washing, clean. Then heasws made it to be in a vessel, then poured water over it the like of three or four times of it. Then heasws made it at night and heasws would drink it at daytime, and heasws made it at daytime and heasws would drink it in the evening. And heasws used to order the servant with washing the vessel every three days, perhaps it would have stained. Thus, if you all are wanting Al-Nabeez, so this is Al-Nabeez’.[1888]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورٍ قَالَ حَدَّثَنِي أَيُّوبُ بْنُ رَاشِدٍ قَالَ سَمِعْتُ أَبَا الْبِلَادِ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّبِيذِ فَقَالَ لَا بَأْسَ بِهِ فَقَالَ إِنَّهُ يُوضَعُ فِيهِ الْعَكَرُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِئْسَ الشَّرَابُ وَ لَكِنِ انْبِذُوهُ غُدْوَةً وَ اشْرَبُوهُ بِالْعَشِيِّ قَالَ فَقَالَ جُعِلْتُ فِدَاكَ هَذَا يُفْسِدُ بُطُونَنَا قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَفْسَدُ لِبَطْنِكَ أَنْ تَشْرَبَ مَا لَا يَحِلُّ لَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Muhammad Bin Ismail and Muhammad Bin Ja’far Abu Al Abbas Al Kufy, from Muhammad Bin Khalid, altogether from Sayf Bin Umeyra, from Mansour who said that it was narrated to him from Ayoub Bin Rashid who said,

‘I heard Abu Al-Balaad asking Abu Abdullahasws about Al-Nabeez, so heasws said: ‘There is no problem with it’. So he said, ‘A residue (of an intoxicant) is placed in it’. So Abu Abdullahasws said: ‘Evil is the drink, but soak (raisins) in the morning and drink it at evening’. So he said, ‘May I be sacrificed for youasws! This tends to spoil our bellies’. So Abu Abdullahasws said: ‘The spoiling for your belly is that you drink what is not Permissible for you’.[1889]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْحَنَّاطِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْكَلْبِيِّ النَّسَّابَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّبِيذِ فَقَالَ حَلَالٌ قُلْتُ إِنَّا نَنْبِذُهُ فَنَطْرَحُ فِيهِ الْعَكَرَ وَ مَا سِوَى ذَلِكَ فَقَالَ ( عليه السلام ) شَهْ شَهْ تِلْكَ الْخَمْرَةُ الْمُنْتِنَةُ

Al Husayn Bin Muhammad, from Moala Bin Muhammad and a number of our companions, from Sahl Bin Ziyad, altogether from Muhammad Bin Ali Al Hamdany, from Ali Bin Abdullah Al Hannat, from Sama’at Bin Mihran, from Al Kalby Al Nasaba who said,

‘I asked Abu Abdullahasws about Al-Nabeez, so heasws said: ‘Permissible’. I said, ‘I soak it, so I place the residue (of an intoxicant) in it, and what is besides that’. So heasws said: ‘Shh! Shh! That is the rotten wine’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيَّ نَبِيذٍ تَعْنِي فَقَالَ إِنَّ أَهْلَ الْمَدِينَةِ شَكَوْا إِلَى النَّبِيِّ ( صلى الله عليه وآله ) تَغَيُّرَ الْمَاءِ وَ فَسَادَ طَبَائِعِهِمْ فَأَمَرَهُمْ أَنْ يَنْبِذُوا فَكَانَ الرَّجُلُ مِنْهُمْ يَأْمُرُ خَادِمَهُ أَنْ يَنْبِذَ لَهُ فَيَعْمِدَ إِلَى كَفٍّ مِنْ تَمْرٍ فَيُلْقِيَهُ فِي الشَّنِّ فَمِنْهُ شُرْبُهُ وَ مِنْهُ طَهُورُهُ

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws, so which Nabeez do youasws mean’. So heasws said: ‘The people of Al-Medina complained to the Prophetsaww of the changed water and spoiling of their health. So hesaww ordered them that they should be drinking Nabeez. So the man from them was instructing his servant that he should make Nabeez for him, so he would extend his handful of dates, so he would cast these in the container. So from it, he would be drinking, and from it he would be purifying’.

فَقُلْتُ وَ كَمْ كَانَ عَدَدُ التَّمَرَاتِ الَّتِي كَانَتْ تُلْقَى قَالَ مَا يَحْمِلُ الْكَفُّ قُلْتُ وَاحِدَةً وَ اثْنَتَيْنِ فَقَالَ ( عليه السلام ) رُبَّمَا كَانَتْ وَاحِدَةً وَ رُبَّمَا كَانَتِ اثْنَتَيْنِ فَقُلْتُ وَ كَمْ كَانَ يَسَعُ الشَّنُّ مَاءً مَا بَيْنَ الْأَرْبَعِينَ إِلَى الثَّمَانِينَ إِلَى مَا فَوْقَ ذَلِكَ قَالَ فَقُلْتُ بِالْأَرْطَالِ فَقَالَ أَرْطَالٍ بِمِكْيَالِ الْعِرَاقِ .

So I said, ‘And how much was the number of the dates which was cast?’ Heasws said: ‘Whatever a palm could gather’. I said, ‘One and two?’ So heasws said: ‘Sometimes it was one, and sometimes it was two’. So I said, ‘And how much was the capacity of the container of water?’ (Heasws said): ‘What is between forty to eighty, to what is above that?’ So I said, ‘By the Ratls (A unit of measurement)?’ So heasws said: ‘Ratls by the measurement of Al-Iraq’.[1890]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ حَضَرَ مَعَهُ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ يَا جَارِيَةُ اسْقِينِي مَاءً فَقَالَ لَهَا اسْقِيهِ مِنْ نَبِيذِي فَجَاءَتْنِي بِنَبِيذٍ مِنْ بُسْرٍ فِي قَدَحٍ مِنْ صُفْرٍ قَالَ فَقُلْتُ إِنَّ أَهْلَ الْكُوفَةِ لَا يَرْضَوْنَ بِهَذَا قَالَ فَمَا نَبِيذُهُمْ قُلْتُ لَهُ يَجْعَلُونَ فِيهِ الْقَعْوَةَ قَالَ وَ مَا الْقَعْوَةُ قُلْتُ الدَّاذِيُّ قَالَ وَ مَا الدَّاذِيُّ فَقُلْتُ ثُفْلُ التَّمْرِ قَالَ يَضْرَى بِهِ الْإِنَاءُ حَتَّى يَهْدِرَ النَّبِيذُ فَيَغْلِيَ ثُمَّ يُسْكِرَ فَيُشْرَبُ فَقَالَ هَذَا حَرَامٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from his father, from someone else who was present with him who said,

‘I was in the presence of Abu Ja’farasws, so I said, ‘O maid, get me a drink of water’. So heasws said to her: ‘Give him a drink of myasws Nabeez. So she came to me with Nabeez of partially-ripened dates in a brass cup. So I said, ‘The people of Al-Kufa are not happy with this’. Heasws said: ‘So what is their Nabeez?’ I said to himasws, ‘They are making Al-Qa’wa to be in it’. Heasws said: ‘And what is Al-Qa’wa?’ I said, ‘Al-Daazy’. Heasws said: ‘And what is A- Daazy?’ So I said, ‘Pressed dates. The vessel is stained by it until Al-Nabeez ferments, then it intoxicates, so he drinks it’. So heasws said: ‘This is Prohibited’.[1891]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرِ بْنِ الرِّضَا ( عليه السلام ) فَقُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أُلْصِقَ بَطْنِي بِبَطْنِكَ فَقَالَ هَاهُنَا يَا أَبَا إِسْمَاعِيلَ وَ كَشَفَ عَنْ بَطْنِهِ وَ حَسَرْتُ عَنْ بَطْنِي وَ أَلْزَقْتُ بَطْنِي بِبَطْنِهِ ثُمَّ أَجْلَسَنِي وَ دَعَا بِطَبَقٍ فِيهِ زَبِيبٌ فَأَكَلْتُ ثُمَّ أَخَذَ فِي الْحَدِيثِ فَشَكَا إِلَيَّ مَعِدَتَهُ وَ عَطِشْتُ فَاسْتَقَيْتُ مَاءً فَقَالَ يَا جَارِيَةُ اسْقِيهِ مِنْ نَبِيذِي

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibrahim Bin Abu al Balaad who said,

‘I went over to Abu Ja’farasws Bin Al-Rezaasws, so I said to himasws, ‘I want that my belly touches yourasws belly’. So heasws said: ‘Over here, O Abu Ismail’, and heasws uncovered hisasws belly and I uncovered from my belly, and my belly and hisasws belly touched. Then heasws made me sit and called for a platter in which were raisings. So I ate, then heasws started discussing, so heasws complained to me about hisasws stomach, and I was thirsty, so I asked for water. So heasws said : ‘O Maid! Give him a drink from myasws Nabeez’.

فَجَاءَتْنِي بِنَبِيذٍ مَرِيسٍ فِي قَدَحٍ مِنْ صُفْرٍ فَشَرِبْتُهُ فَوَجَدْتُهُ أَحْلَى مِنَ الْعَسَلِ فَقُلْتُ لَهُ هَذَا الَّذِي أَفْسَدَ مَعِدَتَكَ قَالَ فَقَالَ لِي هَذَا تَمْرٌ مِنْ صَدَقَةِ النَّبِيِّ ( صلى الله عليه وآله ) يُؤْخَذُ غُدْوَةً فَيُصَبُّ عَلَيْهِ الْمَاءُ فَتَمْرُسُهُ الْجَارِيَةُ وَ أَشْرَبُهُ عَلَى أَثَرِ الطَّعَامِ وَ سَائِرَ نَهَارِي فَإِذَا كَانَ اللَّيْلُ أَخَذَتْهُ الْجَارِيَةُ فَسَقَتْهُ أَهْلَ الدَّارِ

So she came to me with Nabeez of partially-ripened dates in a yellow cup. So I drank it and found it to be sweeter than the honey. So I said to himasws, ‘This is which spoils yourasws stomach’. So heasws said to me: ‘These dates are from the donation of the Prophetsaww. It is taken in the morning, and water is poured over it, and the maid soaks it, and I drink it upon the effects of the meal, and rest of myasws day. So when it was the night, the maid takes it, so she gives it to the people of the house to drink’.

فَقُلْتُ لَهُ إِنَّ أَهْلَ الْكُوفَةِ لَا يَرْضَوْنَ بِهَذَا فَقَالَ وَ مَا نَبِيذُهُمْ قَالَ قُلْتُ يُؤْخَذُ التَّمْرُ فَيُنَقَّى وَ يُلْقَى عَلَيْهِ الْقَعْوَةُ قَالَ وَ مَا الْقَعْوَةُ قُلْتُ الدَّاذِيُّ قَالَ وَ مَا الدَّاذِيُّ قُلْتُ حَبٌّ يُؤْتَى بِهِ مِنَ الْبَصْرَةِ فَيُلْقَى فِي هَذَا النَّبِيذِ حَتَّى يَغْلِيَ وَ يُسْكِرَ ثُمَّ يُشْرَبُ فَقَالَ ذَاكَ حَرَامٌ .

So I said to himasws, ‘The people of Al-Kufa are not happy with this’. So heasws said: ‘And what is their Nabeez?’ I said, ‘They take the dates, and they clean them and cast Al-Qa’wa over it’. Heasws said: ‘And what is Al-Qa’wa?’ I said, ‘Al-Daazy’. Heasws said: ‘And what is Al-Baazy?’ I said, ‘A grain which they come with from Al-Basra, so it is cast into this Al-Nabeez until it boil and it intoxicates. Then they drink it’. So heasws said: ‘That is Prohibited’.[1892]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ اسْتَأْذَنْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِبَعْضِ أَصْحَابِنَا فَسَأَلَهُ عَنِ النَّبِيذِ فَقَالَ حَلَالٌ فَقَالَ أَصْلَحَكَ اللَّهُ إِنَّمَا سَأَلْتُ عَنِ النَّبِيذِ الَّذِي يُجْعَلُ فِيهِ الْعَكَرُ فَيَغْلِي حَتَّى يُسْكِرَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مُسْكِرٍ حَرَامٌ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I sought permission to Abu Abdullahasws for one of our companions, so he asked himasws about Al-Nabeez saying, ‘May Allahazwj Keep youasws well! But rather, I ask you about Al-Nabeez in which the residue is made to be, so it boils until it intoxicates’. So Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘Every intoxicant is Prohibited’.[1893]

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَدِمَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْيَمَنِ قَوْمٌ فَسَأَلُوهُ عَنْ مَعَالِمِ دِينِهِمْ فَأَجَابَهُمْ فَخَرَجَ الْقَوْمُ بِأَجْمَعِهِمْ فَلَمَّا سَارُوا مَرْحَلَةً قَالَ بَعْضُهُمْ لِبَعْضٍ نَسِينَا أَنْ نَسْأَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَمَّا هُوَ أَهَمُّ إِلَيْنَا ثُمَّ نَزَلَ الْقَوْمُ ثُمَّ بَعَثُوا وَفْداً لَهُمْ

Muhammad Bin Al Hassan and Ali Bin Muhammad Bin Bundar, altogether, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad,

(It has been narrated) from Muhammad son of Ja’farasws, from his fatherasws having said: ‘A group of people came over to Rasool-Allahsaww from Al-Yemen. So they asked himsaww for the information of their Religion, and hesaww answered them. So the whole of the group went out. So when they had ascended their rides, some of them said to the others, ‘We forgot to ask Rasool-Allahsaww about what was important to us’. Then the group descended, and sent a delegation of theirs.

فَأَتَى الْوَفْدُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ الْقَوْمَ بَعَثُوا بِنَا إِلَيْكَ يَسْأَلُونَكَ عَنِ النَّبِيذِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مَا النَّبِيذُ صِفُوهُ لِي فَقَالُوا يُؤْخَذُ مِنَ التَّمْرِ فَيُنْبَذُ فِي إِنَاءٍ ثُمَّ يُصَبُّ عَلَيْهِ الْمَاءُ حَتَّى يَمْتَلِئَ وَ يُوقَدُ تَحْتَهُ حَتَّى يَنْطَبِخَ فَإِذَا انْطَبَخَ أَخَذُوهُ فَأَلْقَوْهُ فِي إِنَاءٍ آخَرَ ثُمَّ صَبُّوا عَلَيْهِ مَاءً ثُمَّ يُمْرَسُ ثُمَّ صَفَّوْهُ بِثَوْبٍ ثُمَّ يُلْقَى فِي إِنَاءٍ ثُمَّ يُصَبُّ عَلَيْهِ مِنْ عَكَرِ مَا كَانَ قَبْلَهُ ثُمَّ يَهْدِرُ وَ يَغْلِي ثُمَّ يَسْكُنُ عَلَى عَكَرَةٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا هَذَا قَدْ أَكْثَرْتَ أَ فَيُسْكِرُ قَالَ نَعَمْ قَالَ فَكُلُّ مُسْكِرٍ حَرَامٌ

So the delegation came over to Rasool-Allahsaww, so they said, ‘O Rasool-Allahsaww! The group has sent us to yousaww to ask about Al-Nabeez’. So Rasool-Allahsaww said: ‘And what is Al-Nabeez. Describe it to mesaww’. So they said, ‘Some dates are taken and placed in a vessel, then water is poured over it until it is filled, and fir is ignited beneath it until it is cooked. So when it is cooked, it is taken and cast into another vessel. Then water is poured over it, then it is pressed, then filtered with a cloth, then it is cast into a vessel, then the residue from before is poured over it, then it rises and boils, then settles upon the residue’. So Rasool-Allahsaww said: ‘O you! You have exceeded. Does it intoxicate?’ He said, ‘Yes’. Hesaww said: ‘So every intoxicant is Prohibited’.

قَالَ فَخَرَجَ الْوَفْدُ حَتَّى انْتَهَوْا إِلَى أَصْحَابِهِمْ فَأَخْبَرُوهُمْ بِمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ الْقَوْمُ ارْجِعُوا بِنَا إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حَتَّى نَسْأَلَهُ عَنْهَا شِفَاهاً وَ لَا يَكُونَ بَيْنَنَا وَ بَيْنَهُ سَفِيرٌ فَرَجَعَ الْقَوْمُ جَمِيعاً فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ أَرْضَنَا أَرْضٌ دَوِّيَّةٌ وَ نَحْنُ قَوْمٌ نَعْمَلُ الزَّرْعَ وَ لَا نَقْوَى عَلَى الْعَمَلِ إِلَّا بِالنَّبِيذِ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صِفُوهُ لِي فَوَصَفُوهُ لَهُ كَمَا وَصَفَ أَصْحَابُهُمْ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ فَيُسْكِرُ فَقَالُوا نَعَمْ فَقَالَ كُلُّ مُسْكِرٍ حَرَامٌ وَ حَقٌّ عَلَى اللَّهِ أَنْ يَسْقِيَ شَارِبَ كُلِّ مُسْكِرٍ مِنْ طِينَةِ خَبَالٍ أَ فَتَدْرُونَ مَا طِينَةُ خَبَالٍ قَالُوا لَا قَالَ صَدِيدُ أَهْلِ النَّارِ .

So the delegation went out until they ended up to their companions and informed them with what Rasool-Allahsaww had said. So the group said, ‘Return with us to Rasool-Allahsaww until we ask himsaww about it verbally and there does not happen to be an ambassador between us and himsaww’. So the whole group returned and said, ‘O Rasool-Allahsaww! Our land is a land of insects and we are a people of the plantations, and we are not strong upon the work except by the Nabeez’. So Rasool-Allahsaww said to them: ‘Describe it to mesaww’. So they described it to himsaww just as their companions had described it. So Rasool-Allahsaww said to them: ‘Does it intoxicate?’ So they said, ‘Yes’. So hesaww said: ‘Every intoxicant is Prohibited, and it is a right upon Allahazwj that Heazwj should Quench every drinker of the intoxicant from the essence of Khabaal. Do you all know what is the essence of Khabaal?’ They said, ‘No’. Hesaww said: ‘Pus of the inhabitants of the Fire’.[1894]

باب الظُّرُوفِ

Chapter 25 – The Containers

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ نَبِيذٍ قَدْ سَكَنَ غَلَيَانُهُ فَقَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) كُلُّ مُسْكِرٍ حَرَامٌ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban Al Kalby, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about Nabeez, the boiling of which had settled. So heasws said: ‘Rasool-Allahsaww said: ‘Every intoxicant is Prohibited’.

قَالَ وَ سَأَلْتُهُ عَنِ الظُّرُوفِ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الدُّبَّاءِ وَ المُزَفَّتِ وَ زِدْتُمْ أَنْتُمُ الْحَنْتَمَ يَعْنِي الْغَضَارَ وَ الْمُزَفَّتُ يَعْنِي الزِّفْتَ الَّذِي يَكُونُ فِي الزِّقِّ وَ يُصَبُّ فِي الْخَوَابِي لِيَكُونَ أَجْوَدَ لِلْخَمْرِ

He (the narrator) said, ‘And I asked himasws about the containers. So heasws said: ‘Rasool-Allahsaww had forbidden from the pumpkin (as a container for fermentation), and the asphalted pot, and you have increased Al-Hantam, meaning the clay, and the asphalt meaning the bitumen which happens to be in the skin bag, and it is poured in the mixture for it to better the wine’.

قَالَ وَ سَأَلْتُهُ عَنِ الْجِرَارِ الْخُضْرِ وَ الرَّصَاصِ فَقَالَ لَا بَأْسَ بِهَا .

He (the narrator) said, ‘And I asked himasws about the green urns and the lead, so heasws said: ‘There is no problem with these’.[1895]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ مَنَعَ مِمَّا يُسْكِرُ مِنَ الشَّرَابِ كُلِّهِ وَ مَنَعَ النَّقِيرَ وَ نَبِيذَ الدُّبَّاءِ وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ .

Ahmad Bin Muhammad, form Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarraf Al Madainy,

(It has been narrated) from Abu Abdullahasws having forbade from what intoxicates from the drinks, all of it, and forbade the date husk and a Nabeez of the pumpkin. And heasws said: ‘Rasool-Allahsaww said: ‘Whatever a lot of it intoxicates, so a little of it is Prohibited’.[1896]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ كُلِّ مُسْكِرٍ فَكُلُّ مُسْكِرٍ حَرَامٌ فَقُلْتُ لَهُ فَالظُّرُوفُ الَّتِي يُصْنَعُ فِيهَا مِنْهُ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الدُّبَّاءِ وَ المُزَفَّتِ وَ الْحَنْتَمِ وَ النَّقِيرِ قُلْتُ وَ مَا ذَاكَ قَالَ الدُّبَّاءُ الْقَرْعُ وَ المُزَفَّتُ الدِّنَانُ وَ الْحَنْتَمُ جِرَارٌ خُضْرٌ وَ النَّقِيرُ خَشَبٌ كَانَتِ الْجَاهِلِيَّةُ يَنْقُرُونَهَا حَتَّى يَصِيرَ لَهَا أَجْوَافٌ يَنْبِذُونَ فِيهَا .

Ali Bin Ibrahim, from his father, form Al Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from every intoxicant, therefore every intoxicant is Prohibited’. So I said to himasws, ‘So (what about) the container in which it is made from?’ So heasws said: ‘Rasool-Allahsaww forbade from the pumpkin, and the asphalted pot, and the clay, and the date husk’. I said, ‘And what is that?’ Heasws said: ‘The pumpkin is the gourd, and the bitumen coated vessel, and the green clay urns, and the dry date husks which the people of the Pre-Islamic period used to make until there came to be for these a hollowness to ferment Nabeez in it’.[1897]

باب الْعَصِيرِ

Chapter 26 – The (Grape) Juice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحْرُمُ الْعَصِيرُ حَتَّى يَغْلِيَ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘The (grape) juice is not Prohibited until it boils’.[1898]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِشُرْبِ الْعَصِيرِ سِتَّةَ أَيَّامٍ قَالَ ابْنُ أَبِي عُمَيْرٍ مَعْنَاهُ مَا لَمْ يَغْلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Aasim,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with drinking the (grape) juice of six days (old)’. Ibn Abu Umeyr (the narrator) said, ‘Its meaning is, for as long as it was not boiled’.[1899]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شُرْبِ الْعَصِيرِ فَقَالَ اشْرَبْهُ مَا لَمْ يَغْلِ فَإِذَا غَلَى فَلَا تَشْرَبْهُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَيُّ شَيْ‏ءٍ الْغَلَيَانُ قَالَ الْقَلْبُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about drinking the (grape) juice, so heasws said: ‘Drink it for as long as it has not boiled. So when it is boiled, so do not drink it’. I said, ‘May I be sacrificed for youasws! Which thing is the boiling?’ Heasws said: ‘The transformation (fermentation)’.[1900]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ ذَرِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا نَشَّ الْعَصِيرُ أَوْ غَلَى حَرُمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal Bin Al Jahm, from Zareeh who said,

‘I heard Abu Abdullahasws saying: ‘When the (grape) juice simmer or boils, it is Prohibited’.[1901]

باب الْعَصِيرِ الَّذِي قَدْ مَسَّتْهُ النَّارُ

Chapter 27 – The (grape) juice which the fire has touched

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ عَصِيرٍ أَصَابَتْهُ النَّارُ فَهُوَ حَرَامٌ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Every juice hit by the fire so it is Prohibited, until two-thirds of it goes away and there remains a third’.[1902]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَصِيرِ يُطْبَخُ بِالنَّارِ حَتَّى يَغْلِيَ مِنْ سَاعَتِهِ فَيَشْرَبُهُ صَاحِبُهُ قَالَ إِذَا تَغَيَّرَ عَنْ حَالِهِ وَ غَلَى فَلَا خَيْرَ فِيهِ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Muhammad Bin Al Haysam,

(It has been narrated) from a man from Abu Abdullahasws, said, ‘I asked himasws about the (grape) juice cooked by the fire until it boils from a time, so its owner drinks it. Heasws said: ‘When it changes from its (original) state and boils, so there is no goodness in it until two-thirds of it evaporates and there remains a third’.[1903]

باب الطِّلَاءِ

Chapter 28 – Al-Tala’a (one-third residue of evaporated grape juice)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ قَدْ سُئِلَ عَنِ الطِّلَاءِ فَقَالَ إِنْ طُبِخَ حَتَّى يَذْهَبَ مِنْهُ اثْنَانِ وَ يَبْقَى وَاحِدٌ فَهُوَ حَلَالٌ وَ مَا كَانَ دُونَ ذَلِكَ فَلَيْسَ فِيهِ خَيْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying, and heasws had been asked about Al Tala’a, so heasws said: ‘If it (grape juice) is cooked until two (parts) of it evaporates and there remains one (part), so it is Permissible, and whatever was less than that, so there is no goodness in it’.[1904]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَصِيرَ إِذَا طُبِخَ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ فَهُوَ حَلَالٌ .

Ali Bin Ibrahim, form his father, form Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The (grape) juice, when it is cooked until two-thirds of it evaporates and there remains a third of it, so it is Permissible’.[1905]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَادَ الطِّلَاءُ عَلَى الثُّلُثِ فَهُوَ حَرَامٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Mansour Bin Hazim, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘When Al-Tala’a (evaporated grape juice) exceeds the third, so it is Prohibited’.[1906]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُهْدِي إِلَيَّ الْبُخْتُجَ مِنْ غَيْرِ أَصْحَابِنَا فَقَالَ ( عليه السلام ) إِنْ كَانَ مِمَّنْ يَسْتَحِلُّ الْمُسْكِرَ فَلَا تَشْرَبْهُ وَ إِنْ كَانَ مِمَّنْ لَا يَسْتَحِلُّ شُرْبَهُ فَاقْبَلْهُ أَوْ قَالَ اشْرَبْهُ .

Ali Bin Ibrahim, form his father, form Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘The man, from other that our companions, gifted to me Al-Bukhtuj (boiled grape juice)’. So heasws said: ‘If he was from the one who permits the intoxicants, so do not drink it, and if he was from the ones who does not permit drinking it, so accept it’, or said: ‘Drink it’.[1907]

ابْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ يَخْضِبُ الْإِنَاءَ فَاشْرَبْهُ .

Ibn Abu Umeyr, from Umar Bin Yazeed who said,

‘Abu Abdullahasws said: ‘When the vessel was coloured (due to the evaporation of the two-thirds of it), so drink it’.[1908]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبُخْتُجِ فَقَالَ إِنْ كَانَ حُلْواً يَخْضِبُ الْإِنَاءَ وَ قَالَ صَاحِبُهُ قَدْ ذَهَبَ ثُلُثَاهُ وَ بَقِيَ الثُّلُثُ فَاشْرَبْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws about Al-Bukhtuj (boiled grape juice), so heasws said: ‘If its sweetness had coloured the vessel and its owner says that two-third of it has gone away (evaporated) and there remains the third, so drink it’.[1909]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ مِنْ أَهْلِ الْمَعْرِفَةِ بِالْحَقِّ يَأْتِينِي بِالْبُخْتُجِ وَ يَقُولُ قَدْ طُبِخَ عَلَى الثُّلُثِ وَ أَنَا أَعْلَمُ أَنَّهُ يَشْرَبُهُ عَلَى النِّصْفِ أَ فَأَشْرَبُهُ بِقَوْلِهِ وَ هُوَ يَشْرَبُهُ عَلَى النِّصْفِ فَقَالَ لَا تَشْرَبْهُ فَقُلْتُ فَرَجُلٌ مِنْ غَيْرِ أَهْلِ الْمَعْرِفَةِ مِمَّنْ لَا نَعْرِفُهُ يَشْرَبُهُ عَلَى الثُّلُثِ وَ لَا يَسْتَحِلُّهُ عَلَى النِّصْفِ يُخْبِرُنَا أَنَّ عِنْدَهُ بُخْتُجاً عَلَى الثُّلُثِ قَدْ ذَهَبَ ثُلُثَاهُ وَ بَقِيَ ثُلُثُهُ نَشْرَبُ مِنْهُ قَالَ نَعَمْ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Yunus Bin Yaqoub, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the man from the people of understanding with the truth who came to me with Al-Bukhtuj (boiled grape juice), and he was saying that he had cooked it upon the third, and I know that he tends to drink upon the half, so shall I drink by his word and he is drinking upon the half?’ So heasws said: ‘Do not drink it’. So I said, ‘Suppose it is a man from other than the people of the understanding, from the ones we do not recognise drinking upon the third nor their permitting it upon the half, informing us that with him is Bukhtuj (made) upon the third, the two-thirds of it having evaporated and there remains a third of it. Shall we drink from it?’ Heasws said: ‘Yes’.[1910]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا شَرِبَ الرَّجُلُ النَّبِيذَ الْمَخْمُورَ فَلَا تَجُوزُ شَهَادَتُهُ فِي شَيْ‏ءٍ مِنَ الْأَشْرِبَةِ وَ لَوْ كَانَ يَصِفُ مَا تَصِفُونَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man drinks Al-Nabeez, the fermented, so his testimony is not allowed in anything (when he consumes from the drinks of intoxicants), even if he were to be described to be upon (the belief) that you are upon’.[1911]

بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَادَ الطِّلَاءُ عَلَى الثُّلُثِ أُوقِيَّةً فَهُوَ حَرَامٌ .

One of our companions, from Muhammad Bin Abdul Hameed, from Sayf Bin Ameyra, from Mansour, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘When Al-Tala’a increases upon the third by (even) one Awqiya (a unit of measurement), so it is Prohibited’.[1912]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الزَّبِيبِ هَلْ يَصْلُحُ أَنْ يُطْبَخَ حَتَّى يَخْرُجَ طَعْمُهُ ثُمَّ يُؤْخَذَ ذَلِكَ الْمَاءُ فَيُطْبَخَ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى الثُّلُثُ ثُمَّ يُرْفَعَ وَ يُشْرَبَ مِنْهُ السَّنَةَ فَقَالَ لَا بَأْسَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Al Qasim,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassan Musaasws, said, ‘I asked himasws about the raisins, is it correct for these to be cooked until its food comes out, then that water is taken, so it is cooked until two-thirds of it evaporates and there remains the third, then it is raised and it is drunk from it for the year?’ So heasws said:’ There is no problem with it’.[1913]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ أَخَذَ عَشَرَةَ أَرْطَالٍ مِنْ عَصِيرِ الْعِنَبِ فَصَبَّ عَلَيْهِ عِشْرِينَ رِطْلًا مَاءً وَ طَبَخَهَا حَتَّى ذَهَبَ مِنْهُ عِشْرُونَ رِطْلًا وَ بَقِيَ عَشَرَةُ أَرْطَالٍ أَ يَصْلُحُ شُرْبُ ذَلِكَ أَمْ لَا فَقَالَ مَا طُبِخَ عَلَى ثُلُثِهِ فَهُوَ حَلَالٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah, from Uqba Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said regarding a man who took ten ratls (units of measurement) from the grape juice, so he poured twenty ratls of water over it and cooked it until twenty ratls from it evaporated and there remained ten ratls, is it correct to drink that or not?’ So heasws said: ‘Whatever is cooked upon the third of it, so it is Permissible’.[1914]

باب الْمُسْكِرِ يَقْطُرُ مِنْهُ فِي الطَّعَامِ

Chapter 29 – A drop from the intoxicant drops into the food

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ الْمُبَارَكِ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَطْرَةِ خَمْرٍ أَوْ نَبِيذٍ مُسْكِرٍ قَطَرَتْ فِي قِدْرٍ فِيهَا لَحْمٌ كَثِيرٌ وَ مَرَقٌ كَثِيرٌ فَقَالَ ( عليه السلام ) يُهَرَاقُ الْمَرَقُ أَوْ يُطْعِمُهُ لِأَهْلِ الذِّمَّةِ أَوِ الْكِلَابِ وَ اللَّحْمَ فَاغْسِلْهُ وَ كُلْهُ قُلْتُ فَإِنْ قَطَرَ فِيهَا الدَّمُ فَقَالَ الدَّمُ تَأْكُلُهُ النَّارُ إِنْ شَاءَ اللَّهُ قُلْتُ فَخَمْرٌ أَوْ نَبِيذٌ قَطَرَ فِي عَجِينٍ أَوْ دَمٌ قَالَ فَقَالَ فَسَدَ

Muhammad Bin Yahya, from Muhammad Bin Musa, from Al Hassan Bin Al Mubarak, from Zakariyya Bin Adam who said,

‘I asked Abu Al-Hassanasws about a drop of wine or Nabeez drops into a pot wherein is a lot of meat and a lot of broth. So heasws said: ‘Discard the broth, or feed it to the Ahl Al-Zimma, or the dogs; and the meat, so wash it and eat it’. I said, ‘Supposing there was the drop of blood in it?’ So heasws said: ‘The blood is consumed by the fire, Allahazwj Willing’. I said, ‘So (what about) wine or Nabeez, or a drop of blood drops in the flour dough?’ So heasws said: ‘It spoils’.

قُلْتُ أَبِيعُهُ مِنَ الْيَهُودِ وَ النَّصَارَى وَ أُبَيِّنُ لَهُمْ فَإِنَّهُمْ يَسْتَحِلُّونَ شُرْبَهُ قَالَ نَعَمْ قُلْتُ وَ الْفُقَّاعُ هُوَ بِتِلْكَ الْمَنْزِلَةِ إِذَا قَطَرَ فِي شَيْ‏ءٍ مِنْ ذَلِكَ قَالَ أَكْرَهُ أَنْ آكُلَهُ إِذَا قَطَرَ فِي شَيْ‏ءٍ مِنْ طَعَامِي .

I said, ‘Can I sell it to the Jews and the Christians and clarify it to them, for they are permitting drinking it?’ Heasws said: ‘And the fermented drink is at that very status, when a drop drops into something from that?’ Heasws said: ‘Iasws dislike that Iasws eat it when a drop drops into something from myasws meal’.[1915]

باب الْفُقَّاعِ

Chapter 30 – The Fermented drink

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ هُوَ خَمْرٌ مَجْهُولٌ فَلَا تَشْرَبْهُ يَا سُلَيْمَانُ لَوْ كَانَ الدَّارُ لِي أَوِ الْحُكْمُ لَقَتَلْتُ بَائِعَهُ وَ لَجَلَدْتُ شَارِبَهُ .

A number of our companions, from Sahl Bin ZIiyad, from Muhammad Bin Ismail, from Suleyman Bin Ja’far Al Ja’fary who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the fermented drink, so heasws said: ‘It is an unknown wine, therefore do not drink it, O Suleyman! If the house was mineasws or the rule, Iasws would kill its seller and whip its drinker’.[1916]

عَنْهُ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ هُوَ خَمْرٌ .

From him, from Amro Bin Saeed Al Madainy, from Musaddaq Bin Sadaqa, from Ammar Bin Musa who said,

‘I asked Abu Abdullahasws, ‘The fermented drink’. So heasws said: ‘It is (classified as) wine’.[1917]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُسَيْنٍ الْقَلَانِسِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) أَسْأَلُهُ عَنِ الْفُقَّاعِ فَقَالَ لَا تَقْرَبْهُ فَإِنَّهُ مِنَ الْخَمْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Husayn Al Qalanasy who said,

‘I wrote to Abu Al-Hassan Al-Maazyasws (7th Imamasws) asking himasws about the fermented drink, so heasws said: ‘Do not go near it for it is from the wine (classification)’.[1918]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ هُوَ الْخَمْرُ بِعَيْنِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the fermented drink, so heasws said: ‘It is the wine, particularly’.[1919]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْفُقَّاعِ فَكَتَبَ يَنْهَانِي عَنْهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal who said,

‘I wrote to Abu Al-Hassanasws asking himasws about the fermented drink. So heasws wrote forbidding me from it’.[1920]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ النَّوْفَلِيِّ عَنْ زَاذَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَوْ أَنَّ لِي سُلْطَاناً عَلَى أَسْوَاقِ الْمُسْلِمِينَ لَرَفَعْتُ عَنْهُمْ هَذِهِ الْخَمْرَةَ يَعْنِي الْفُقَّاعَ .

Muhammad Bin Yahya and someone else, from Muhammad Bin Ahmad, from Al Husayn Bin Abdullah Al Qarashy, from a man from our companions, from Abu Abdullah Al Nowfaly, from Zadaan,

Abu Abdullahasws has said: ‘Had there been the authority (rule) for measws upon the markets of the Muslims, I would have lifted these wines from them, meaning the fermented drinks’.[1921]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَمِيلَةَ الْبَصْرِيِّ قَالَ كُنْتُ مَعَ يُونُسَ بِبَغْدَادَ فَبَيْنَا أَنَا أَمْشِي مَعَهُ فِي السُّوقِ إِذْ فَتَحَ صَاحِبُ الْفُقَّاعِ فُقَّاعَهُ فَأَصَابَ ثَوْبَ يُونُسَ فَرَأَيْتُهُ قَدِ اغْتَمَّ لِذَلِكَ حَتَّى زَالَتِ الشَّمْسُ فَقُلْتُ لَهُ أَ لَا تُصَلِّي يَا أَبَا مُحَمَّدٍ فَقَالَ لَيْسَ أُرِيدُ أَنْ أُصَلِّيَ حَتَّى أَرْجِعَ إِلَى الْبَيْتِ فَأَغْسِلَ هَذَا الْخَمْرَ مِنْ ثَوْبِي قَالَ فَقُلْتُ لَهُ هَذَا رَأْيُكَ أَوْ شَيْ‏ءٌ تَرْوِيهِ فَقَالَ أَخْبَرَنِي هِشَامُ بْنُ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ لَا تَشْرَبْهُ فَإِنَّهُ خَمْرٌ مَجْهُولٌ فَإِذَا أَصَابَ ثَوْبَكَ فَاغْسِلْهُ .

Muhammad Bin Yahya, from one of our companions, from the one who mentioned it, from Abu Jameela Al Basry who said,

‘I was with Yunus at Baghdad, so whilst I was walking with him in the market, when the owner of the fermented drinks opened his fermented drink, so it hit the clothes of Yunus. So I saw him being gloomy due to that until the sun went down. So I said to him, ‘Will you not be Praying, O Abu Muhammad?’ So he said, ‘I do not want to Pray until I return to the house, so I wash off this wine from my clothes’. So I said to him, ‘This is your view or is it something you are reporting?’ So he said, ‘Hisham Bin Al-Hakam informed me that he asked Abu Abdullahasws about the fermented drinks, so heasws said: ‘Do not drink it, for it is an unknown wine. So if it were to hit your clothes, so wash it’.[1922]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ وَ ابْنِ فَضَّالٍ جَمِيعاً قَالَا سَأَلْنَا أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ حَرَامٌ وَ هُوَ خَمْرٌ مَجْهُولٌ وَ فِيهِ حَدُّ شَارِبِ الْخَمْرِ .

A number of our companions, from Sahl Bin Ziyad, from Amro Bin Saeed, from Al Hassan Bin Al Jahm and Ibn Fazzal both together said,

‘We asked Abu Al-Hassanasws about the fermented drink. So heasws said: ‘It is an unknown wine, and with regards to it is a legal penalty (Hadd) of the wine drinker’.[1923]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ قَالَ كَتَبْتُ إِلَيْهِ يَعْنِي الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ الْفُقَّاعِ قَالَ فَكَتَبَ حَرَامٌ وَ هُوَ خَمْرٌ وَ مَنْ شَرِبَهُ كَانَ بِمَنْزِلَةِ شَارِبِ الْخَمْرِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Washa who said,

‘I wrote to himasws, meaning Al-Rezaasws, asking himasws about the fermented drinks. So heasws wrote: ‘It is prohibited and it is wine, and the one who drinks it would be at the status of the wine drinker’.

قَالَ وَ قَالَ أَبُو الْحَسَنِ الْأَخِيرُ ( عليه السلام ) لَوْ أَنَّ الدَّارَ دَارِي لَقَتَلْتُ بَائِعَهُ وَ لَجَلَدْتُ شَارِبَهُ وَ قَالَ أَبُو الْحَسَنِ الْأَخِيرُ ( عليه السلام ) حَدُّهُ حَدُّ شَارِبِ الْخَمْرِ وَ قَالَ ( عليه السلام ) هِيَ خُمَيْرَةٌ اسْتَصْغَرَهَا النَّاسُ .

He (the narrator) said, ‘And Abu Al-Hassanasws the Last said: ‘If the house was myasws house, Iasws would have killed its seller, and would have whipped its drinker’. And Abu Al-Hassanasws the Last said: ‘Its legal penalty (Hadd) is a legal penalty (Hadd) of the wine drinker’. And heasws said: ‘It is a wine which the people are considering it as trivial’.[1924]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مَا تَقُولُ فِي شُرْبِ الْفُقَّاعِ فَقَالَ خَمْرٌ مَجْهُولٌ يَا سُلَيْمَانُ فَلَا تَشْرَبْهُ أَمَا إِنَّهُ يَا سُلَيْمَانُ لَوْ كَانَ الْحُكْمُ لِي وَ الدَّارُ لِي لَجَلَدْتُ شَارِبَهُ وَ لَقَتَلْتُ بَائِعَهُ .

Muhammad Bin Yahya and someone else, from Muhammad Bin Ahmad, from Ahmad Bin Al Husayn, from Muhammad Bin Ismail, from Suleyman Bin Ja’far who said,

‘I said to Abu Al-Hassan Rezaasws, ‘What are youasws saying regarding the fermented drink?’ So heasws said: ‘An unknown wine, O Suleyman, therefore do not drink it. But, O Suleyman, had the rule been mineasws, and the house were mine, Iasws would whip its drinker and kill its seller’.[1925]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ شُرْبِ الْفُقَّاعِ فَكَرِهَهُ كَرَاهَةً شَدِيدَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Ismail who said,

‘I asked Abu Al-Hassanasws about drinking the fermented drink. So heasws abhorred it with an intense abhorrence’.[1926]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ مِثْلَهُ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Muhammad Bin Ismail – similar to it.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ زَكَرِيَّا أَبِي يَحْيَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْفُقَّاعِ وَ أَصِفُهُ لَهُ فَقَالَ لَا تَشْرَبْهُ فَأَعَدْتُ عَلَيْهِ كُلَّ ذَلِكَ أَصِفُهُ لَهُ كَيْفَ يُعْمَلُ فَقَالَ لَا تَشْرَبْهُ وَ لَا تُرَاجِعْنِي فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Zakariyya Abu Yahya who said,

‘I wrote to Abu Al-Hassanasws asking himasws about the fermented drink, and I described it to himasws. So heasws said: ‘Do not drink it’. So I re-iterated to himasws, during all of that I described it to himasws how it is made. So heasws said: ‘Neither drink it nor come back to measws with regards to it’.[1927]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفُقَّاعِ فَقَالَ لِي هُوَ خَمْرٌ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa who said,

‘I asked Abu Abdullahasws about the fermented drink, so heasws said to me: ‘It is wine’.[1928]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( صلوات الله عليه ) قَالَ كُلُّ مُسْكِرٍ حَرَامٌ وَ كُلُّ مُخَمَّرٍ حَرَامٌ وَ الْفُقَّاعُ حَرَامٌ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Muhammad Bin Isa, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Every intoxicant is Prohibited, and every brewing is Prohibited, and the fermented drinks are Prohibited’.[1929]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْفُقَّاعِ قَالَ فَكَتَبَ يَقُولُ هُوَ الْخَمْرُ وَ فِيهِ حَدُّ شَارِبِ الْخَمْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal who said,

‘I wrote to Abu Al-Hassanasws asking himasws about the fermented drink. So heasws wrote: ‘It is the wine and regarding it is a legal penalty (Hadd) of the wine drinker’.[1930]

باب صِفَةِ الشَّرَابِ الْحَلَالِ

Chapter 31 – Description of the Permissible drink

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ أَوْ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ قَالَ وَصَفَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَطْبُوخَ كَيْفَ يُطْبَخُ حَتَّى يَصِيرَ حَلَالًا فَقَالَ لِي ( عليه السلام ) خُذْ رُبُعاً مِنْ زَبِيبٍ وَ تُنَقِّيهِ وَ صُبَّ عَلَيْهِ اثْنَيْ عَشَرَ رِطْلًا مِنْ مَاءٍ ثُمَّ أَنْقِعْهُ لَيْلَةً فَإِذَا كَانَ أَيَّامُ الصَّيْفِ وَ خَشِيتَ أَنْ يَنِشَّ جَعَلْتَهُ فِي تَنُّورٍ مَسْجُورٍ قَلِيلًا حَتَّى لَا يَنِشَّ ثُمَّ تَنْزِعُ الْمَاءَ مِنْهُ كُلَّهُ حَتَّى إِذَا أَصْبَحْتَ صَبَبْتَ عَلَيْهِ مِنَ الْمَاءِ بِقَدْرِ مَا يَغْمُرُهُ ثُمَّ تُغْلِيهِ حَتَّى تَذْهَبَ حَلَاوَتُهُ

Muhammad Bin Yahya, from Ali Bin Al Hassan, or from a man, from Ali Bin Al Hassan Bin Fazzal, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa Al Sabaty who said,

‘Abu Abdullahasws described the cooked (raisins) to me, how it is to be cooked until it comes to be Permissible, so heasws said to me: ‘Take a quarter of raisins and clean them, and pour twelve ratls (units of measurement) of water over it, then soak it overnight. So when it were the days of summer and you fear that it would simmer, keep it in an oven, a little full until it does not simmer. Then remove all of the water from it until when it is the morning, pour a measurement of water upon it sufficient to soak it. Then boil it until its sweetness is gone.

ثُمَّ تَنْزِعُ مَاءَهُ الْآخَرَ فَتَصُبُّ عَلَيْهِ الْمَاءَ الْأَوَّلَ ثُمَّ تَكِيلُهُ كُلَّهُ فَتَنْظُرُ كَمِ الْمَاءُ ثُمَّ تَكِيلُ ثُلُثَهُ فَتَطْرَحُهُ فِي الْإِنَاءِ الَّذِي تُرِيدُ أَنْ تَطْبُخَهُ فِيهِ وَ تَصُبُّ بِقَدْرِ مَا يَغْمُرُهُ مَاءً وَ تُقَدِّرُهُ بِعُودٍ وَ تَجْعَلُ قَدْرَهُ قَصَبَةً أَوْ عُوداً فَتَحُدُّهَا عَلَى قَدْرِ مُنْتَهَى الْمَاءِ ثُمَّ تُغْلِي الثُّلُثَ الْأَخِيرَ حَتَّى يَذْهَبَ الْمَاءُ الْبَاقِي ثُمَّ تُغْلِيهِ بِالنَّارِ وَ لَا تَزَالُ تُغْلِيهِ حَتَّى يَذْهَبَ الثُّلُثَانِ وَ يَبْقَى الثُّلُثُ

The remove the last water and pour the first water over it, then measure whole of it. So look at how much water there is, then measure a third of it and place it in the vessel which you intend to cook it, and pour a measurement of water which would submerge it, and measure it with a cane and make its measurement with a cane or a stick, so limit it upon the measure of when the water ends up to. Then boil the other third until the remaining water evaporates. Then boil it by the fire and do not cease to boil it until the two-thirds evaporates and there remains the third.

ثُمَّ تَأْخُذُ لِكُلِّ رُبُعٍ رِطْلًا مِنَ الْعَسَلِ فَتُغْلِيهِ حَتَّى تَذْهَبَ رَغْوَةُ الْعَسَلِ وَ تَذْهَبَ غِشَاوَةُ الْعَسَلِ فِي الْمَطْبُوخِ ثُمَّ تَضْرِبُهُ بِعُودٍ ضَرْباً شَدِيداً حَتَّى يَخْتَلِطَ وَ إِنْ شِئْتَ أَنْ تُطَيِّبَهُ بِشَيْ‏ءٍ مِنْ زَعْفَرَانٍ أَوْ بِشَيْ‏ءٍ مِنْ زَنْجَبِيلٍ فَافْعَلْ ثُمَّ اشْرَبْهُ وَ إِنْ أَحْبَبْتَ أَنْ يَطُولَ مَكْثُهُ عِنْدَكَ فَرَوِّقْهُ .

Then take for every quarter of a ratl of the honey, so boil it until its foam goes away and the mist of the honey goes away in the cooking. Then stir it with the stick with an intense stirring until it mixes up, and if you so desire to you can aromatise it with something from the saffron or with something from the ginger, so do it. Then drink it and if you would like its remaining to be prolonged with you, so keep it clean’.[1931]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الزَّبِيبِ كَيْفَ طَبْخُهُ حَتَّى يُشْرَبَ حَلَالًا فَقَالَ تَأْخُذُ رُبُعاً مِنْ زَبِيبٍ فَتُنَقِّيهِ ثُمَّ تَطْرَحُ عَلَيْهِ اثْنَيْ عَشَرَ رِطْلًا مِنْ مَاءٍ ثُمَّ تُنْقِعُهُ لَيْلَةً فَإِذَا كَانَ مِنَ الْغَدِ نَزَعْتَ سُلَافَتَهُ ثُمَّ تَصُبُّ عَلَيْهِ مِنَ الْمَاءِ قَدْرَ مَا يَغْمُرُهُ ثُمَّ تُغْلِيهِ بِالنَّارِ غَلْيَةً ثُمَّ تَنْزِعُ مَاءَهُ فَتَصُبُّهُ عَلَى الْمَاءِ الْأَوَّلِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabatany,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the raisins, how to cook it until its drink is Permissible. So heasws said: ‘Take a quarter of raisins, so clean these. Then pour twelve ratls (units of measurement) of water over it, then soak it overnight. So when it is the morning, remove its foam, then pour sufficient water over it to submerge it. Then boil it by the fire with a boiling. Then remove its water and pour over it the first water.

ثُمَّ تَطْرَحُهُ فِي إِنَاءٍ وَاحِدٍ جَمِيعاً ثُمَّ تُوقِدُ تَحْتَهُ النَّارَ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى الثُّلُثُ وَ تَحْتَهُ النَّارُ ثُمَّ تَأْخُذُ رِطْلًا مِنْ عَسَلٍ فَتُغْلِيهِ بِالنَّارِ غَلْيَةً وَ تَنْزِعُ رَغْوَتَهُ ثُمَّ تَطْرَحُهُ عَلَى الْمَطْبُوخِ ثُمَّ تَضْرِبُهُ حَتَّى يَخْتَلِطَ بِهِ وَ اطْرَحْ فِيهِ إِنْ شِئْتَ زَعْفَرَاناً وَ إِنْ شِئْتَ تُطَيِّبُهُ بِزَنْجَبِيلٍ قَلِيلٍ هَذَا

Then place it all in one vessel, then light a fire beneath it until two-thirds of it evaporates and there remains the third, and under it is the fire. Then take a ratl (unit of measurement) of honey and boil it by the fire with a boiling, and remove its foam. Then place it upon the cooking, then stir it until it is mixed, and place in it, if you so desire to, saffron, and if you so desire to aromatise it by a little ginger’.

قَالَ فَإِذَا أَرَدْتَ أَنْ تَقْسِمَهُ أَثْلَاثاً لِتَطْبُخَهُ فَكِلْهُ بِشَيْ‏ءٍ وَاحِدٍ حَتَّى تَعْلَمَ كَمْ هُوَ ثُمَّ اطْرَحْ عَلَيْهِ الْأَوَّلَ فِي الْإِنَاءِ الَّذِي تُغْلِيهِ فِيهِ ثُمَّ تَجْعَلُ فِيهِ مِقْدَاراً وَ حُدَّهُ حَيْثُ يَبْلُغُ الْمَاءُ ثُمَّ اطْرَحِ الثُّلُثَ الْآخَرَ ثُمَّ حُدَّهُ حَيْثُ يَبْلُغُ الْمَاءُ ثُمَّ تَطْرَحُ الثُّلُثَ الْأَخِيرَ ثُمَّ حُدَّهُ حَيْثُ يَبْلُغُ الْآخَرُ ثُمَّ تُوقِدُ تَحْتَهُ بِنَارٍ لَيِّنَةٍ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ .

Heasws said: ‘So if you want to divide it into three in order to cook it, so measure it with one thing until you know how much it is. Then place over it the first in the vessel which it is boiled in, then you should make a measurement and its mark where the water reaches. Then place the other third, then mark it where the water reaches. Then place the other third, then mark it when the last reaches. Then ignite a small fire beneath it (low heat) until two-thirds of it evaporates and there remains one-third of it’.[1932]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَمَّنْ أَخْبَرَهُ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَرَاقِرَ تُصِيبُنِي فِي مَعِدَتِي وَ قِلَّةَ اسْتِمْرَائِي الطَّعَامَ فَقَالَ لِي لِمَ لَا تَتَّخِذُ نَبِيذاً نَشْرَبُهُ نَحْنُ وَ هُوَ يُمْرِئُ الطَّعَامَ وَ يَذْهَبُ بِالْقَرَاقِرِ وَ الرِّيَاحِ مِنَ الْبَطْنِ قَالَ فَقُلْتُ لَهُ صِفْهُ لِي جُعِلْتُ فِدَاكَ

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Sayyari, from Muhammad Bin Al Husayn, from the one who informed him, from Ismail Bin Al Fazl Al Hashimy who said,

‘I complained to Abu Abdullahasws of the rumbling and the winds in my stomach, and the scarcity of my digestion of the food’. So heasws said to me: ‘Why do you not take Nabeez which weasws drink and it digests the food and removes the rumbling and the winds from the belly?’ So I said to himasws, ‘Describe it for me, may I be sacrificed for youasws’.

فَقَالَ لِي تَأْخُذُ صَاعاً مِنْ زَبِيبٍ فَتُنَقِّي حَبَّهُ وَ مَا فِيهِ ثُمَّ تَغْسِلُ بِالْمَاءِ غَسْلًا جَيِّداً ثُمَّ تُنْقِعُهُ فِي مِثْلِهِ مِنَ الْمَاءِ أَوْ مَا يَغْمُرُهُ ثُمَّ تَتْرُكُهُ فِي الشِّتَاءِ ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهَا وَ فِي الصَّيْفِ يَوْماً وَ لَيْلَةً فَإِذَا أَتَى عَلَيْهِ ذَلِكَ الْقَدْرُ صَفَّيْتَهُ وَ أَخَذْتَ صَفْوَتَهُ وَ جَعَلْتَهُ فِي إِنَاءٍ وَ أَخَذْتَ مِقْدَارَهُ بِعُودٍ ثُمَّ طَبَخْتَهُ طَبْخاً رَفِيقاً حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ

So heasws said to me: ‘Take a Sa’a (a unit of measurement - four handfuls) of raisins, so clean its seeds and whatever is in it, then wash it with water with a renewed washing. Then soak it in similar from the water or whatever submerges it. Then leave it in the winter for three days and nights, and in the summer, for one day and one night. So when that times comes up so you take it and make it to be in a vessel, and take its measurement with a stick. Then cook it gently until two-thirds of it goes away and there remains one-third of it.

ثُمَّ تَجْعَلُ عَلَيْهِ نِصْفَ رِطْلِ عَسَلٍ وَ تَأْخُذُ مِقْدَارَ الْعَسَلِ ثُمَّ تَطْبُخُهُ حَتَّى تَذْهَبَ تِلْكَ الزِّيَادَةُ ثُمَّ تَأْخُذُ زَنْجَبِيلًا وَ خُولِنْجَاناً وَ دَارَصِينِيَّ وَ الزَّعْفَرَانَ وَ قَرَنْفُلًا وَ مَصْطَكَى وَ تَدُقُّهُ وَ تَجْعَلُهُ فِي خِرْقَةٍ رَقِيقَةٍ وَ تَطْرَحُهُ فِيهِ وَ تُغْلِيهِ مَعَهُ غَلْيَةً ثُمَّ تُنْزِلُهُ فَإِذَا بَرَدَ صَفَّيْتَهُ وَ أَخَذْتَ مِنْهُ عَلَى غَدَائِكَ وَ عَشَائِكَ

Then make half a ratl (unit of measurement) of honey to be upon it, and take a measurement of the honey. Then cook it until that increment evaporates. Then take ginger and Alpinia (a plant), and cinnamon, and the saffron, and cloves, and mastic resin, and pound these and make these to be in a thin rag, and place it in is and boil it with it with a boiling. Then take it off. So when it has cooled, clean it and take from it upon your lunch and your dinner’.

قَالَ فَفَعَلْتُ فَذَهَبَ عَنِّي مَا كُنْتُ أَجِدُهُ وَ هُوَ شَرَابٌ طَيِّبٌ لَا يَتَغَيَّرُ إِذَا بَقِيَ إِنْ شَاءَ اللَّهُ .

He (the narrator) said, ‘So I did it, and it removed from me what I had, and it was an aromatic drink. It will not change, when it remains (for a while), Allahazwj Willing’.[1933]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ عَمَّنْ ذَكَرَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْضَ الْوَجَعِ وَ قُلْتُ إِنَّ الطَّبِيبَ وَصَفَ لِي شَرَاباً آخُذُ الزَّبِيبَ وَ أَصُبُّ عَلَيْهِ الْمَاءَ لِلْوَاحِدِ اثْنَيْنِ ثُمَّ أَصُبُّ عَلَيْهِ الْعَسَلَ ثُمَّ أَطْبُخُهُ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى الثُّلُثُ فَقَالَ أَ لَيْسَ حُلْواً قُلْتُ بَلَى قَالَ اشْرَبْهُ وَ لَمْ أُخْبِرْهُ كَمِ الْعَسَلُ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from the one who mentioned it, from Is’haq Bin Ammar who said,

‘I complained to Abu Abdullahasws of some pain, and I said, ‘The physician has prescribed a drink for me – take the raisins and pour water upon it, two to one. Then pour honey upon it, then cook it until two-thirds of it evaporates and there remains the third’. So heasws said: ‘Is it not sweet?’ I said, ‘Yes’. Heasws said: ‘Drink it’. (He the narrator said), ‘And I did not inform him how much the honey was’.[1934]

باب فِي الْأَشْرِبَةِ أَيْضاً

Chapter 32 – Regarding the drinks, as well

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ الْمَكْفُوفِ قَالَ كَتَبْتُ إِلَيْهِ يَعْنِي أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) أَسْأَلُهُ عَنِ السِّكَنْجَبِينِ وَ الْجُلَّابِ وَ رُبِّ التُّوتِ وَ رُبِّ التُّفَّاحِ وَ رُبِّ السَّفَرْجَلِ وَ رُبِّ الرُّمَّانِ فَكَتَبَ حَلَالٌ .

A number of our companions, from Sahl Bin Ziyad, form Mansour Bin Al Abbas, from Ja’far Bin Ahad Al Makfouf who said,

‘I wrote to himasws, meaning Abu Al-Hassanasws the 1st asking himasws about the ginger drink, and the rose water, and the mulberry jam, and the apple jam, and the quince jam, and the pomegranate jam. So heasws wrote: ‘Permissible’.[1935]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ الْمَكْفُوفِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) أَسْأَلُهُ عَنْ أَشْرِبَةٍ تَكُونُ قِبَلَنَا السِّكَنْجَبِينِ وَ الْجُلَّابِ وَ رُبِّ التُّوتِ وَ رُبِّ الرُّمَّانِ وَ رُبِّ السَّفَرْجَلِ وَ رُبِّ التُّفَّاحِ إِذَا كَانَ الَّذِي يَبِيعُهَا غَيْرَ عَارِفٍ وَ هِيَ تُبَاعُ فِي أَسْوَاقِنَا فَكَتَبَ جَائِزٌ لَا بَأْسَ بِهَا .

Muhammad Bin Yahy, from Hamdan Bin Suleyman, from Ali Bin Al Hassan, from Ja’far Bin Ahmad Al Makfouf who said,

‘I wrote to Abu Al-Hassanasws the 1st asking himasws about drinking what happens to be facing us, and the ginger drink, and the rose water, and the mulberry jam, and the pomegranate ham, and the quince jam, and the apple jam, when we have bought which is being sold without recognition, and it is being sold in our markets’. So heasws wrote: ‘Allowed, there is no problem with these’.[1936]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ خَلِيلَانَ بْنِ هِشَامٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ عِنْدَنَا شَرَابٌ يُسَمَّى الْمَيْبَةَ نَعْمِدُ إِلَى السَّفَرْجَلِ فَنَقْشِرُهُ وَ نُلْقِيهِ فِي الْمَاءِ ثُمَّ نَعْمِدُ إِلَى الْعَصِيرِ فَنَطْبُخُهُ عَلَى الثُّلُثِ ثُمَّ نَدُقُّ ذَلِكَ السَّفَرْجَلَ وَ نَأْخُذُ مَاءَهُ ثُمَّ نَعْمِدُ إِلَى مَاءِ هَذَا الْمُثَلَّثِ وَ هَذَا السَّفَرْجَلِ فَنُلْقِي فِيهِ الْمِسْكَ وَ الْأَفَاوِيَ وَ الزَّعْفَرَانَ وَ الْعَسَلَ فَنَطْبُخُهُ حَتَّى يَذْهَبَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ أَ يَحِلُّ شُرْبُهُ فَكَتَبَ لَا بَأْسَ بِهِ مَا لَمْ يَتَغَيَّرْ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ibrahim Bin Mahziyar, from Khaleylan Bin Hisham who said,

‘I wrote to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! With us there is a drink called Al-Mayba made out of the quince. So it is peeled and placed in the water, then we take to the (grape) juice, so we cook it upon the third, then we pound that quince and we take its water. Then we take to the water of this third, and this quince, so we cast the musk in it, and the condiment, and the saffron, and the honey, so we cook it until two-thirds of it evaporates and there remains its third. Is it Permissible to drink it?’ So heasws wrote: ‘There is no problem with it for as long as it has not changed’.[1937]

باب الْأَوَانِي يَكُونُ فِيهَا الْخَمْرُ ثُمَّ يُجْعَلُ فِيهَا الْخَلُّ أَوْ يُشْرَبُ بِهَا

Chapter 33 – The utensils in which happens to be the wine, then the vinegar is made to be in it, or is drunk by it

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الدَّنِّ يَكُونُ فِيهِ الْخَمْرُ هَلْ يَصْلُحُ أَنْ يَكُونَ فِيهِ خَلٌّ أَوْ مَاءٌ أَوْ كَامَخٌ أَوْ زَيْتُونٌ قَالَ إِذَا غُسِلَ فَلَا بَأْسَ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the vat (container) in which the wine happens to be, and there happens to be vinegar in it, or water, or sauce, or olives. So heasws said: ‘If it is washed, so there is no problem’.

وَ عَنِ الْإِبْرِيقِ وَ غَيْرِهِ يَكُونُ فِيهِ الْخَمْرُ أَ يَصْلُحُ أَنْ يَكُونَ فِيهِ مَاءٌ قَالَ إِذَا غُسِلَ فَلَا بَأْسَ

And (I asked) about the pitcher, and other such (utensils) in which the wine happens to be, is it correct for there to be water in it?’ Heasws said: ‘If it is washed, so there is no problem’.

وَ قَالَ فِي قَدَحٍ أَوْ إِنَاءٍ يُشْرَبُ فِيهِ الْخَمْرُ قَالَ تَغْسِلُهُ ثَلَاثَ مَرَّاتٍ سُئِلَ أَ يُجْزِيهِ أَنْ يُصَبَّ الْمَاءُ فِيهِ قَالَ لَا يُجْزِيهِ حَتَّى يَدْلُكَهُ بِيَدِهِ وَ يَغْسِلَهُ ثَلَاثَ مَرَّاتٍ .

And heasws said regarding a cup or a vessel in which the wine is drunk: ‘Wash it three times’. Heasws was asked, ‘Is it sufficient that the water is poured into it?’ Heasws said: ‘It is not sufficient until it is rubbed by the hand and washed three times’.[1938]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ حَفْصٍ الْأَعْوَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الدَّنُّ تَكُونُ فِيهِ الْخَمْرُ ثُمَّ يُجَفَّفُ يُجْعَلُ فِيهِ الْخَلُّ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Yahya, from Ahmad Bin Muhammad altogether, from Al Hajjal, from Sa’alba, from Hafs Al Awr who said,

‘I said to Abu Abdullahasws, ‘The vat in which the wine happens to be, then it dries up, so the vinegar is made to be in it’. Heasws said: Yes’.[1939]

باب الْخَمْرِ تُجْعَلُ خَلًّا

Chapter 34 – The wine made into vinegar

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَمْرِ يُصْنَعُ فِيهَا الشَّيْ‏ءُ حَتَّى تُحَمِّضَ قَالَ إِذَا كَانَ الَّذِي صُنِعَ فِيهَا هُوَ الْغَالِبُ عَلَى مَا صُنِعَ فِيهِ فَلَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from Ibn Bukeyr, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the wine, something is done in it until it acidifies. Heasws said: ‘If that which was done in it, it overcame upon what was made in it, so there is no problem with it’.[1940]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْخَمْرِ الْعَتِيقَةِ تُجْعَلُ خَلًّا قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, and Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘I asked himasws about the old (wine) turned into vinegar. Heasws said: ‘There is no problem’.[1941]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْخُذُ الْخَمْرَ فَيَجْعَلُهَا خَلًّا قَالَ لَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhamad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about the man who took the wine and made it into vinegar. Heasws said: ‘There is no problem’.[1942]

عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَمْرِ تُجْعَلُ خَلًّا قَالَ لَا بَأْسَ إِذَا لَمْ يُجْعَلْ فِيهَا مَا يَغْلِبُهَا .

From him, from Fazalat Bin Ayoub, from Abdullah Bin Bukeyr, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the wine made into vinegar. Heasws said: ‘No problem if one does not make to be in it, what overwhelms it’.[1943]

باب النَّوَادِرِ

Chapter 35 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ عَيْثَمَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ نِسَاؤُهُ قَالَ فَشَمَّ رَائِحَةَ النَّضُوحِ فَقَالَ مَا هَذَا قَالُوا نَضُوحٌ يُجْعَلُ فِيهِ الصَّيَّاحُ قَالَ فَأَمَرَ بِهِ فَأُهَرِيقَ فِي الْبَالُوعَةِ .

Muhammad Bin Yahya, from one of our companions, from Al Hassan Bin Ali Bin Yaqteen, from Bakr Bin Muhammad, from Aysama who said,

‘I went over to Abu Abdullahasws and in hisasws presence were hisasws wives. So heasws smelt Al-Nazouh (a type of perfume), so heasws said: ‘What is this?’ They said, ‘Nazouh made to be in the hair’. So heasws ordered for it to be thrown in the gutter’.[1944]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَائِدَةِ إِذَا شُرِبَ عَلَيْهَا الْخَمْرُ أَوْ مُسْكِرٌ فَقَالَ ( عليه السلام ) حُرِّمَتِ الْمَائِدَةُ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the meal, when the wine is drunk upon it, or an intoxicant. So heasws said: ‘The meal is prohibited’.

وَ سُئِلَ ( عليه السلام ) فَإِنْ أَقَامَ رَجُلٌ عَلَى مَائِدَةٍ مَنْصُوبَةٍ يَأْكُلُ مِمَّا عَلَيْهَا وَ مَعَ الرَّجُلِ مُسْكِرٌ وَ لَمْ يَسْقِ أَحَداً مِمَّنْ عَلَيْهَا بَعْدُ فَقَالَ لَا تُحَرَّمُ حَتَّى يُشْرَبَ عَلَيْهَا وَ إِنْ وُضِعَ بَعْدَ مَا يُشْرَبُ فَالُوذَجٌ فَكُلْ فَإِنَّهَا مَائِدَةٌ أُخْرَى يَعْنِي كُلِ الْفَالُوذَجَ .

And heasws was asked, ‘So if a man were to stand upon a meal designated for eating from whatever is upon it, and with the man is an intoxicant, and did not give it to anyone to drink from the ones who were upon (the meal)’. So heasws said: ‘It is not Prohibited until it is drunk over it, and if it is place afterward the Falouzaj (a sweet drink) is drunk, so eat, for it is another table meal, meaning eat the Falouzaj’.[1945]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَحْمَدَ بْنِ إِسْمَاعِيلَ الْكَاتِبِ عَنْ أَبِيهِ قَالَ أَقْبَلَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي الْمَسْجِدِ الْحَرَامِ فَنَظَرَ إِلَيْهِ قَوْمٌ مِنْ قُرَيْشٍ فَقَالُوا مَنْ هَذَا فَقِيلَ لَهُمْ إِمَامُ أَهْلِ الْعِرَاقِ فَقَالَ بَعْضُهُمْ لَوْ بَعَثْتُمْ إِلَيْهِ بِبَعْضِكُمْ يَسْأَلُهُ فَأَتَاهُ شَابٌّ مِنْهُمْ فَقَالَ لَهُ يَا ابْنَ عَمِّ مَا أَكْبَرُ الْكَبَائِرِ قَالَ شُرْبُ الْخَمْرِ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, form Ahmad Bin Ismail the scribe, from his father who said,

‘I met Abu Abdullahasws in the Sacred Masjid, so a group from the Quryesh looked at himasws, so they said, ‘Who is this?’ So it was said to them, ‘An Imamasws of the people of Al-Iraq’. So one of them said, ‘If we could send one of you to himasws, ask himasws’. So a youth from them came over to himasws, so he said to himasws, ‘O cousin, what is the biggest of the major sins?’ Heasws said: ‘Drinking the wine’.

فَأَتَاهُمْ فَأَخْبَرَهُمْ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَعَادَ إِلَيْهِ فَقَالَ لَهُ أَ لَمْ أَقُلْ لَكَ يَا ابْنَ أَخِ شُرْبُ الْخَمْرِ فَأَتَاهُمْ فَأَخْبَرَهُمْ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَلَمْ يَزَالُوا بِهِ حَتَّى عَادَ إِلَيْهِ فَسَأَلَهُ فَقَالَ لَهُ أَ لَمْ أَقُلْ لَكَ يَا ابْنَ أَخِ شُرْبُ الْخَمْرِ إِنَّ شُرْبَ الْخَمْرِ يُدْخِلُ صَاحِبَهُ فِي الزِّنَا وَ السَّرِقَةِ وَ قَتْلِ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ فِي الشِّرْكِ بِاللَّهِ وَ أَفَاعِيلُ الْخَمْرِ تَعْلُو عَلَى كُلِّ ذَنْبٍ كَمَا يَعْلُو شَجَرُهَا عَلَى كُلِّ الشَّجَرِ .

So he went over to them, so they said to him, ‘Reiterate to himasws’. So he reiterated to himasws. So heasws said to him: ‘Did Iasws not tell you, O cousin, drinking the wine?’ So he went to them and informed them, so they said, ‘Reiterate to himasws’. So they did not cease with it until he reiterated to himasws, so he asked himasws. So heasws said to him: ‘Did Iasws not tell you, O cousin, drinking the wine? Drinking the wine enters its perpetrator into the adultery, and the theft, and the murder of the soul which Allahazwj has Prohibited, and into the association with Allahazwj (Shirk), and the effects of the wine override upon every sin just as its tree overrides (climbs) upon every tree’.[1946]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْخَمْرِ عَشَرَةً غَارِسَهَا وَ حَارِسَهَا وَ بَائِعَهَا وَ مُشْتَرِيَهَا وَ شَارِبَهَا وَ الْآكِلَ ثَمَنَهَا وَ عَاصِرَهَا وَ حَامِلَهَا وَ الْمَحْمُولَةَ إِلَيْهِ وَ سَاقِيَهَا .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww cursed regarding the wine, ten – Its planter, and its keeper, and its seller, and its buyer, and its drinker, and the consumer of its price, and its presser, and its carrier, and the one is it carried to, and its quencher (server)’.[1947]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ رَفَعَهُ عَنْ حَفْصٍ الْأَعْوَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي آخُذُ الرَّكْوَةَ فَيُقَالُ إِنَّهُ إِذَا جُعِلَ فِيهَا الْخَمْرُ جُعِلَ فِيهَا الْبُخْتُجُ كَانَ أَطْيَبَ لَهَا فَيَأْخُذُ الرَّكْوَةَ فَيَجْعَلُ فِيهَا الْخَمْرَ فَتُخَضْخِضُهُ ثُمَّ يَصُبُّهُ ثُمَّ يَجْعَلُ فِيهَا الْبُخْتُجَ فَقَالَ ( عليه السلام ) لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid Al Barqy, raising it from Hafs Al Awr who said,

‘I said to Abu Abdullahasws, ‘I take the coffee-pot, so they say that if the wine is kept in it, and the boiled grape juice, it would be better for it, therefore take the coffee-pot and make the wine to be in it, so it is shaken, then poured. Then the fermented drink is placed in it’. So heasws said: ‘There is no problem’.[1948]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عِنْدَ أَبِي قَوْمٌ فَاخْتَلَفُوا فِي النَّبِيذِ فَقَالَ بَعْضُهُمْ الْقَدَحُ الَّذِي يُسْكِرُ هُوَ حَرَامٌ فَقَالَ بَعْضُهُمْ قَلِيلُ مَا أَسْكَرَ وَ كَثِيرُهُ حَرَامٌ فَرَدُّوا الْأَمْرَ إِلَى أَبِي ( عليه السلام ) فَقَالَ أَبِي أَ رَأَيْتُمُ الْقِسْطَ لَوْ لَا مَا يُطْرَحُ فِيهِ أَوَّلًا كَانَ يَمْتَلِئُ وَ كَذَلِكَ الْقَدَحُ الْآخَرُ لَوْ لَا الْأَوَّلُ مَا أَسْكَرَ

A number of our companions, from Sahl Bin Ziyad, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a group of people in the presence of myasws fatherasws. So they had differed regarding Al-Nabeez, so some of them said, ‘The cup which intoxicates, it is Prohibited’, and some of them said, ‘A lot of which intoxicates, a little of it is Prohibited’. So they referred the matter to myasws fatherasws. So Myasws fatherasws said: ‘Your views are equitable. If only you had not placed in it what filled it, and similar to that is the other cup, if only it the first one was what intoxicates’.

قَالَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ أَدْخَلَ عِرْقاً وَاحِداً مِنْ عُرُوقِهِ قَلِيلَ مَا أَسْكَرَ كَثِيرُهُ عَذَّبَ اللَّهُ ذَلِكَ الْعِرْقَ بِثَلَاثِمِائَةٍ وَ سِتِّينَ نَوْعاً مِنْ أَنْوَاعِ الْعَذَابِ .

He (the narrator) said, ‘Then heasws said: ‘Rasool-Allahsaww said: ‘The one who enters into one vein from his veins, a little of what a lot of it would intoxicate, Allahazwj would Punish that vein with three hundred and sixty types from the types of the Punishment’.[1949]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَرِهَ أَنْ تُسْقَى الدَّوَابُّ الْخَمْرَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Giyas,

(It has been narrated) from Abu Abdullahasws having said that Amir Al-Momineenasws abhorred that one should quench the wine to the animals’.[1950]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ تَرَكَ الْخَمْرَ لِغَيْرِ اللَّهِ عَزَّ وَ جَلَّ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ قَالَ قُلْتُ فَيَتْرُكُهُ لِغَيْرِ وَجْهِ اللَّهِ قَالَ نَعَمْ صِيَانَةً لِنَفْسِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his men,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who leaves the wine for other than Allahazwj Mighty and Majestic, Allahazwj would Quench him with the sealed nectar’. I said, ‘But he is leaving it for other than the Face of Allahazwj’. Heasws said: ‘Yes, he is doing it for himself’.[1951]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مِهْزَمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَرَكَ الْخَمْرَ صِيَانَةً لِنَفْسِهِ سَقَاهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الرَّحِيقِ الْمَخْتُومِ .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Ahmad, from Muhammad Bin Abdullah, from Mihzam who said,

‘I heard Abu Abdullahasws saying: ‘The one who leaves the wine, doing it for himself, Allahazwj Mighty and Majestic would Quench him from the sealed nectar’.[1952]

باب الْغِنَاءِ

Chapter 36 – The Singing (music)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ قَالَ الْغِنَاءُ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at Bin Mihran, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [22:30] therefore avoid the uncleanness of the idols and avoid the false words’. Heasws said: ‘The singing (music)’.[1953]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغِنَاءُ عُشُّ النِّفَاقِ .

From him, from Muhammad Bin Ali, from Abu Jameela, from Abu Asma,

(It has been narrated) from Abu Abdullahasws having said: ‘The singing is a nest for the hypocrisy’.[1954]

عَنْهُ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمَّا مَاتَ آدَمُ ( عليه السلام ) وَ شَمِتَ بِهِ إِبْلِيسُ وَ قَابِيلُ فَاجْتَمَعَا فِي الْأَرْضِ فَجَعَلَ إِبْلِيسُ وَ قَابِيلُ الْمَعَازِفَ وَ الْمَلَاهِيَ شَمَاتَةً بِآدَمَ ( عليه السلام ) فَكُلُّ مَا كَانَ فِي الْأَرْضِ مِنْ هَذَا الضَّرْبِ الَّذِي يَتَلَذَّذُ بِهِ النَّاسُ فَإِنَّمَا هُوَ مِنْ ذَاكَ .

From him, from Suleyman Bin Sama’at, from Abdullah Bin Al Qasim, from Sama’at who said,

‘Abu Abdullahasws said: ‘When Adamas passed away and Ibleesla and Qabeella both rejoiced over it, and they bothla gathered in the earth. So Ibleesla and Qabeella made the amusements and the musical instruments as a gloating over Adamas. Thus, everything what was in the earth from this, the striking of which the people can get pleasure with it, so rather it would be from that’.[1955]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْغِنَاءُ مِمَّا وَعَدَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ النَّارَ وَ تَلَا هَذِهِ الْآيَةَ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَ يَتَّخِذَها هُزُواً أُولئِكَ لَهُمْ عَذابٌ مُهِينٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Ibn Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying, ‘The singing (music) is from what Allahazwj Mighty and Majestic has Promised the Fire over it’, and heasws recited this Verse [31:6] And from the people is one who buys amusing discourse to lead astray from Allah’s Way without knowledge, and to take it for a mockery; these shall have an abasing Punishment’.[1956]

ابْنُ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْغِنَاءُ مِمَّا قَالَ اللَّهُ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ .

Ibn Abu Umeyr, from Mihran Bin Muhammad,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The singing (music) is from what Allahazwj Said [31:6] And from the people is one who buys amusing discourse to lead astray from Allah’s Way’.[1957]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ قَالَ الْغِنَاءُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullahasws having said regarding the Words of the Mighty and Majestic [25:72] And they who are not witnessing (attending) what is false. Heasws said: ‘The singing (music)’.[1958]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْهَاكُمْ عَنِ الزَّفْنِ وَ الْمِزْمَارِ وَ عَنِ الْكُوبَاتِ وَ الْكَبَرَاتِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww hereby forbid you all from the dancing and the clarinet, and the (musical) cups and the drums’.[1959]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغِنَاءِ فَقَالَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ .

A number of our companions, from Sahl Bin Ziyad, from Al Washa who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘Abu Abdullahasws was asked about the singing (music), so heasws said: ‘These are the Words of Allahazwj Mighty and Majestic [31:6] And from the people is one who buys amusing discourse to lead astray from Allah’s Way’.[1960]

سَهْلُ بْنُ زِيَادٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ حَمَّادٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ نَزَلْنَا الْمَدِينَةَ فَأَتَيْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَنَا أَيْنَ نَزَلْتُمْ فَقُلْنَا عَلَى فُلَانٍ صَاحِبِ الْقِيَانِ فَقَالَ كُونُوا كِرَاماً فَوَ اللَّهِ مَا عَلِمْنَا مَا أَرَادَ بِهِ وَ ظَنَنَّا أَنَّهُ يَقُولُ تَفَضَّلُوا عَلَيْهِ فَعُدْنَا إِلَيْهِ فَقُلْنَا إِنَّا لَا نَدْرِي مَا أَرَدْتَ بِقَوْلِكَ كُونُوا كِرَاماً فَقَالَ أَ مَا سَمِعْتُمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً .

Sahl Bin Ziyad, from Saeed Bin Janaah, from Hammad, from Abu Ayoub Al Khazzaz who said,

‘We lodged at Al-Medina, so we went over to Abu Abdullahasws, so heasws said to us: ‘Where are you lodged at?’ So we said, ‘At so and so, the owner of the singing slave-girls’. So heasws said: ‘Be honourable’. So, by Allahazwj, we did not know what heasws intended by it, and we thought that heasws was saying that we should be graceful to him. So we returned to himasws, so we said, ‘We do not know what youasws intended by yourasws words: ‘Be honourable’’. So heasws said: ‘Have you all not hear the Words of Allahazwj Mighty and Majestic in Hisazwj Book [25:72] and when they pass by what is vain, they pass by nobly’.[1961]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَجُلٌ بِأَبِي أَنْتَ وَ أُمِّي إِنَّنِي أَدْخُلُ كَنِيفاً لِي وَ لِي جِيرَانٌ عِنْدَهُمْ جَوَارٍ يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالْعُودِ فَرُبَّمَا أَطَلْتُ الْجُلُوسَ اسْتِمَاعاً مِنِّي لَهُنَّ فَقَالَ لَا تَفْعَلْ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,

‘I was in the presence of Abu Abdullahasws, so a man said to himasws, ‘May my father and my mother be sacrificed for youasws! I entered a toilet of mine and for me is a neighbour with whom are slave girls who are singing and striking with the sticks. So Sometimes I prolong my sitting in order to listen to them’. So heasws said: ‘Do not do it’.

فَقَالَ الرَّجُلُ وَ اللَّهِ مَا آتِيهِنَّ إِنَّمَا هُوَ سَمَاعٌ أَسْمَعُهُ بِأُذُنِي فَقَالَ لِلَّهِ أَنْتَ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا فَقَالَ بَلَى وَ اللَّهِ لَكَأَنِّي لَمْ أَسْمَعْ بِهَذِهِ الْآيَةِ مِنْ كِتَابِ اللَّهِ مِنْ أَعْجَمِيٍّ وَ لَا عَرَبِيٍّ لَا جَرَمَ أَنَّنِي لَا أَعُودُ إِنْ شَاءَ اللَّهُ وَ أَنِّي أَسْتَغْفِرُ اللَّهَ

So the man said, ‘By Allahazwj! I do not go to them, but rather it is a sound which I hear with my ears’. So heasws said; ‘For the Sake of Allahazwj! You, have you not heard Allahazwj Mighty and Majestic Saying [17:36] surely the hearing and the sight and the heart, all of these, shall be questioned about?’ So he said, ‘Yes, by Allahazwj! But, it is as if I never heard this verse from the Book of Allahazwj, from neither non-Arabs, nor Arabs. I would not be repeating it, Allahazwj Willing and I seek Forgiveness of Allahazwj’.

فَقَالَ لَهُ قُمْ فَاغْتَسِلْ وَ سَلْ مَا بَدَا لَكَ فَإِنَّكَ كُنْتَ مُقِيماً عَلَى أَمْرٍ عَظِيمٍ مَا كَانَ أَسْوَأَ حَالَكَ لَوْ مِتَّ عَلَى ذَلِكَ احْمَدِ اللَّهَ وَ سَلْهُ التَّوْبَةَ مِنْ كُلِّ مَا يَكْرَهُ فَإِنَّهُ لَا يَكْرَهُ إِلَّا كُلَّ قَبِيحٍ وَ الْقَبِيحَ دَعْهُ لِأَهْلِهِ فَإِنَّ لِكُلٍّ أَهْلًا .

So heasws said to him: ‘Arise and wash, and ask whatever comes to you, for you are standing upon a great matter. How evil would your situation had been had you died upon that. Praise Allahazwj and ask Himasws for the repentance from everything which Heazwj Dislikes, for Heazwj does not Dislike except for every ugliness, and as for the ugliness, so leave it for its deserving ones, for everything there are deserving ones’.[1962]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَجَاءَ عِنْدَ تِلْكَ النِّعْمَةِ بِمِزْمَارٍ فَقَدْ كَفَرَهَا وَ مَنْ أُصِيبَ بِمُصِيبَةٍ فَجَاءَ عِنْدَ تِلْكَ الْمُصِيبَةِ بِنَائِحَةٍ فَقَدْ كَفَرَهَا .

Muhammad Bin Yahya, from Salma Bin Al Khataab, from Ibrahim Bin Muhammad, from Imran al Za’frany,

(It has been narrated) from Abu Abdullahasws having said: ‘The one whom Allahazwj Favours with a Bounty, so he comes during that Bounty with a clarinet, so he has denied it; and the one who is hit by a difficulty, so he comes during to difficulty with a lamenter, so he has denied it’.[1963]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغِنَاءِ وَ قُلْتُ إِنَّهُمْ يَزْعُمُونَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَخَّصَ فِي أَنْ يُقَالَ جِئْنَاكُمْ جِئْنَاكُمْ حَيُّونَا حَيُّونَا نُحَيِّكُمْ فَقَالَ كَذَبُوا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما لاعِبِينَ لَوْ أَرَدْنا أَنْ نَتَّخِذَ لَهْواً لَاتَّخَذْناهُ مِنْ لَدُنَّا إِنْ كُنَّا فاعِلِينَ. بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ فَإِذا هُوَ زاهِقٌ وَ لَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abdul A’ala who said,

‘I asked Abu Abdullahasws about the singing (music) and I said, ‘They (people) are claiming that Rasool-Allahsaww allowed the saying (singing) of, ‘We have come to you, we have come to you! Greet us, greet us, we will greet you’. So heasws said:’ They are lying! Allahazwj Mighty and Majestic is Saying [21:16] And We did not Create the sky and the earth and what is between the two for sport [21:17] Had We Wanted to Take to a pass-time, We would have Taken it from before Ourselves had We wanted to Do (it) [21:18] But, We Cast the Truth against the falsehood, so that it breaks its head, and behold! It vanishes; and woe unto you for what you are describing’.

ثُمَّ قَالَ وَيْلٌ لِفُلَانٍ مِمَّا يَصِفُ رَجُلٌ لَمْ يَحْضُرِ الْمَجْلِسَ .

Then heasws said: ‘Woe be unto so and so from what he described a man who was not present in the gathering’.[1964]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ قَالَ هُوَ الْغِنَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim, and Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [25:72] And they who are not witnessing (attending) what is false. Heasws said: ‘It is the singing (music)’.[1965]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ شَيْطَاناً يُقَالُ لَهُ الْقَفَنْدَرُ إِذَا ضُرِبَ فِي مَنْزِلِ رَجُلٍ أَرْبَعِينَ يَوْماً بِالْبَرْبَطِ وَ دَخَلَ عَلَيْهِ الرِّجَالُ وَضَعَ ذَلِكَ الشَّيْطَانُ كُلَّ عُضْوٍ مِنْهُ عَلَى مِثْلِهِ مِنْ صَاحِبِ الْبَيْتِ ثُمَّ نَفَخَ فِيهِ نَفْخَةً فَلَا يَغَارُ بَعْدَهَا حَتَّى تُؤْتَى نِسَاؤُهُ فَلَا يَغَارُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Jareyr who said,

‘I heard Abu Abdullahasws saying: ‘A devil called Al-Qafandar, whenever in the house of a man a flute is played for forty days, and men come over for it, that devil places every part of his upon a similar part of the owner of the house, then blows into him with a blowing, so he does not care after that until they (the other men) come on to his wives, so he does not care’.[1966]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بَيْتُ الْغِنَاءِ لَا تُؤْمَنُ فِيهِ الْفَجِيعَةُ وَ لَا تُجَابُ فِيهِ الدَّعْوَةُ وَ لَا يَدْخُلُهُ الْمَلَكُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from Zayd Al Shahaam who said,

‘Abu Abdullahasws said: ‘The house of the singing (music), there is no safety in it from the calamities, nor are the supplications Answered in it, nor do the Angels enter into it’.[1967]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْغِنَاءُ مَجْلِسٌ لَا يَنْظُرُ اللَّهُ إِلَى أَهْلِهِ وَ هُوَ مِمَّا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mihran Bin Muhammad, from Al Hassan Bin Haroun who said,

‘I heard Abu Abdullahasws saying: ‘The singing (music) gathering, Allahazwj does not Look at its people, and it is from what Allahazwj Mighty and Majestic Said [31:6] And from the people is one who buys amusing discourse to lead astray from Allah’s Way’.[1968]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ مَنْ ضُرِبَ فِي بَيْتِهِ بَرْبَطٌ أَرْبَعِينَ يَوْماً سَلَّطَ اللَّهُ عَلَيْهِ شَيْطَاناً يُقَالُ لَهُ الْقَفَنْدَرُ فَلَا يُبْقِي عُضْواً مِنْ أَعْضَائِهِ إِلَّا قَعَدَ عَلَيْهِ فَإِذَا كَانَ كَذَلِكَ نُزِعَ مِنْهُ الْحَيَاءُ وَ لَمْ يُبَالِ مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .

Sahl Bin Ziyad, from Muhammad Bin Isa, from someone else, from Abu Dawood Al Mustaraq,

(Heasws): ‘The one who strikes a flute in his house for forty days, Allahazwj would Cause a devil called Al-Qafandar to overcome him, so there would not remain a part from his body parts except that he (the devil) would sit upon it. So when it would be like that, the shame would be removed from him, and he would not care what he says, nor what is said in it’.[1969]

سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْمَدِينِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْغِنَاءِ وَ أَنَا حَاضِرٌ فَقَالَ لَا تَدْخُلُوا بُيُوتاً اللَّهُ مُعْرِضٌ عَنْ أَهْلِهَا .

Sahl Bin Ibrahim Bin Muhammad Al Madainy, form the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the singing (music), and I was present, so heasws said: ‘Do not enter the house which Allahazwj has Turned away (Blessings) from its inhabitants’.[1970]

عَنْهُ عَنْ يَاسِرٍ الْخَادِمِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَنْ نَزَّهَ نَفْسَهُ عَنِ الْغِنَاءِ فَإِنَّ فِي الْجَنَّةِ شَجَرَةً يَأْمُرُ اللَّهُ عَزَّ وَ جَلَّ الرِّيَاحَ أَنْ تُحَرِّكَهَا فَيَسْمَعُ لَهَا صَوْتاً لَمْ يَسْمَعْ بِمِثْلِهِ وَ مَنْ لَمْ يَتَنَزَّهْ عَنْهُ لَمْ يَسْمَعْهُ .

From him, from Yasser the servant,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The one who removes himself from the singing (music), so in the Paradise there is a tree which Allahazwj Mighty and Majestic Commands the winds that they should stir it, so such sounds are heard for it the likes of which have not been heard, and the one who does not remove himself from it, would not hear it’.[1971]

عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ضَرْبُ الْعِيدَانِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الْخُضْرَةَ .

From him, from Ali Bin Ma’bad, from Al Hassan Bin Ali Al Khazzaz, from Ali Bin Abdul Rahman, from Kuleyb Al Saydawi who said,

‘I heard Abu Abdullahasws saying: ‘Striking the two drumsticks grows the hypocrisy in the heart just as the water grows the vegetation’.[1972]

عَنْهُ عَنْ أَحْمَدَ بْنِ يُوسُفَ بْنِ عَقِيلٍ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ حَبِيبٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ لَا يُقَدِّسُ اللَّهُ أُمَّةً فِيهَا بَرْبَطٌ يُقَعْقِعُ وَ تَائِهٌ تُفَجِّعُ .

From him, from Ahmad Bin Yusuf Bin Aqeel, from his father, from Musa Bin Habeeb,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Allahazwj does not Sanctify a community in which there is clanging by the clarinets and its eulogies cause grief’.[1973]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ جَهْمِ بْنِ حُمَيْدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّى كُنْتَ فَظَنَنْتُ أَنَّهُ قَدْ عَرَفَ الْمَوْضِعَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ مَرَرْتُ بِفُلَانٍ فَاحْتَبَسَنِي فَدَخَلْتُ إِلَى دَارِهِ وَ نَظَرْتُ إِلَى جَوَارِيهِ فَقَالَ لِي ذَلِكَ مَجْلِسٌ لَا يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَى أَهْلِهِ أَمِنْتَ اللَّهَ عَزَّ وَ جَلَّ عَلَى أَهْلِكَ وَ مَالِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Jaham Bin Humeyd who said,

‘Abu Abdullahasws said to me: ‘Where were you?’ So I thought that heasws knew the place, so I said, ‘May I be sacrificed for youasws! I was passing by so and so, so he withheld me, and I entered into his house and looked at his slave girls’. So heasws said to me: ‘That is a gathering Allahazwj Mighty and Majestic does not Look at its inhabitants. May there be safety from Allahazwj Mighty and Majestic upon your family and your wealth’.[1974] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْتِمَاعُ الْغِنَاءِ وَ اللَّهْوِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الزَّرْعَ .

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Anbasa,

(It has been narrated) from Abu Abdullahasws having said: ‘Listening to the singing (music) and the vanities grow the hypocrisy in the heart just as the water grows the plantation’.[1975]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْأَرْمَنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَصْغَى إِلَى نَاطِقٍ فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ يُؤَدِّي عَنِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ النَّاطِقُ يُؤَدِّي عَنِ الشَّيْطَانِ فَقَدْ عَبَدَ الشَّيْطَانَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Ibrahim Al Arzamy, form Al Hassan Bin Ali Bin Yaqteen,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who listens to a speaker to, he has worshipped him. So if the speaker is inviting from Allahazwj Mighty and Majestic so he has worshipped Allahazwj, but if the speaker was inviting from the Satanla so he has worshipped the Satanla’.[1976]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ يُونُسَ قَالَ سَأَلْتُ الْخُرَاسَانِيَّ ( عليه السلام ) وَ قُلْتُ إِنَّ الْعَبَّاسِيَّ ذَكَرَ أَنَّكَ تُرَخِّصُ فِي الْغِنَاءِ فَقَالَ كَذَبَ الزِّنْدِيقُ مَا هَكَذَا قُلْتُ لَهُ سَأَلَنِي عَنِ الْغِنَاءِ فَقُلْتُ لَهُ إِنَّ رَجُلًا أَتَى أَبَا جَعْفَرٍ ( عليه السلام ) فَسَأَلَهُ عَنِ الْغِنَاءِ فَقَالَ يَا فُلَانُ إِذَا مَيَّزَ اللَّهُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَأَنَّى يَكُونُ الْغِنَاءُ فَقَالَ مَعَ الْبَاطِلِ فَقَالَ قَدْ حَكَمْتَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al rayyan, from Yunus who said,

‘I asked Al-Khurasanyasws (8th Imamasws), and I said that Al-Abbasy mentioned that youasws are allowing with regards to the singing (music)?’ So heasws said: ‘The apostate has lied! Iasws did not say to him like this. He asked measws about the singing (music), so Iasws said to him: ‘A man came over to Abu Ja’farasws, so he asked himasws about the singing (music). So heasws said: ‘O so and so! If Allahazwj were to Differentiate between the Truth and the Falsehood, so where would the singing (music) be?’ So he said, ‘With the falsehood’. So heasws said: ‘So you have judged’.[1977]

باب النَّرْدِ وَ الشِّطْرَنْجِ

Chapter 37 – The Dice and the Chess

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ النَّرْدُ وَ الشِّطْرَنْجُ وَ الْأَرْبَعَةَ عَشَرَ بِمَنْزِلَةٍ وَاحِدَةٍ وَ كُلُّ مَا قُومِرَ عَلَيْهِ فَهُوَ مَيْسِرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The dice and the chess, and the fourteen (a game) are at one status, and everything what is speculated upon, so it is gambling’.[1978]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ فَقَالَ الرِّجْسُ مِنَ الْأَوْثَانِ الشِّطْرَنْجُ وَ قَوْلُ الزُّورِ الْغِنَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether, from Al Nazar Bin suweyd, from Dorost, from Zayd Al Shahham who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [22:30] therefore avoid the uncleanness of the idols and avoid false words. So heasws said: ‘The ‘uncleanness of the idols’ is the chess, and the ‘false words’ is the singing (music)’.[1979]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الشِّطْرَنْجُ وَ النَّرْدُ هُمَا الْمَيْسِرُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musny Al Hannat, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The chess and the dice, are both (classified as) the gambling’.[1980]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشِّطْرَنْجُ مِنَ الْبَاطِلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The chess is from the falsehood’.[1981]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ الْحَكَمِ أَخِي هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عُتَقَاءَ مِنَ النَّارِ إِلَّا مَنْ أَفْطَرَ عَلَى مُسْكِرٍ أَوْ مُشَاحِنٍ أَوْ صَاحِبَ شَاهَيْنِ قَالَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ صَاحِبُ شَاهَيْنِ قَالَ الشِّطْرَنْجُ .

Ibn Abu Umeyr, from Muhammad Bin Al Hakam, a brother of Hisham Bin Al Hakam, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said : ‘Allahazwj Emancipates (liberate) people during every night of the Month of Ramazan, Emancipating (liberating) them from the Fire, except the one who breaks Fast upon an intoxicant, or a bickerer, or an owner of the two kings’. I said, ‘And which thing is the ‘owner of the two kings’?’ Heasws said: ‘The chess’.[1982]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الشِّطْرَنْجِ وَ عَنْ لُعْبَةِ شَبِيبٍ الَّتِي يُقَالُ لَهَا لُعْبَةُ الْأَمِيرِ وَ عَنْ لُعْبَةِ الثَّلَاثِ فَقَالَ أَ رَأَيْتَكَ إِذَا مُيِّزَ الْحَقُّ مِنَ الْبَاطِلِ مَعَ أَيِّهِمَا يَكُونُ قَالَ قُلْتُ مَعَ الْبَاطِلِ قَالَ فَلَا خَيْرَ فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Iqba, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having been asked about the chess, and about a game of youths which is called ‘The game of the Emir’, and about a game of the three. So heasws said: ‘What is your view, if the truth were to be differentiated from the falsehood, with which of these two would these all be?’ I said, ‘With the falsehood’. Heasws said: ‘Therefore, there is no goodness in it’.[1983]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ قَالَ الرِّجْسُ مِنَ الْأَوْثَانِ هُوَ الشِّطْرَنْجُ وَ قَوْلُ الزُّورِ الْغِنَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umery, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Blessed and High [22:30] therefore avoid the uncleanness of the idols and avoid false words. Heasws said: ‘The uncleanness of the idols it is the chess, and the false words is the singing (music)’.[1984]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ قَالَ كُنْتُ أَنَا وَ إِدْرِيسُ أَخِي عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِدْرِيسُ جَعَلَنَا اللَّهُ فِدَاكَ مَا الْمَيْسِرُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هِيَ الشِّطْرَنْجُ قَالَ فَقُلْتُ أَمَا إِنَّهُمْ يَقُولُونَ إِنَّهَا النَّرْدُ قَالَ وَ النَّرْدُ أَيْضاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul Malik Al Qummy who said,

‘I and my brother Idrees were in the presence of Abu Abdullahasws, so Idrees said, ‘May we be sacrificed for youasws! What is the gambling?’ So Abu Abdullahasws said: ‘It is the chess’. He said, ‘So I said, ‘But they (people) are saying that it is the dice?’ Heasws said: ‘And the dice, as well’.[1985]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ هَذِهِ الْأَشْيَاءِ الَّتِي يَلْعَبُ بِهَا النَّاسُ النَّرْدِ وَ الشِّطْرَنْجِ حَتَّى انْتَهَيْتُ إِلَى السُّدَّرِ فَقَالَ إِذَا مَيَّزَ اللَّهُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فِي أَيِّهِمَا يَكُونُ قُلْتُ مَعَ الْبَاطِلِ قَالَ فَمَا لَكَ وَ لِلْبَاطِلِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abdullah Bin Aasim, from Ali Bin Ismail Al Maysami, from Rabie Bin Abdullah, from Al Fuzayl who said,

‘I asked Abu Ja’farasws about these things which the people play with, the dice and the chess, until I ended up to (mentioning) Al-Suddary (a game). So heasws said: ‘If Allahazwj were to Differentiate between the truth and the falsehood, in which of these two (categories) would (these games) fall into’. I said, ‘With the falsehood’. Heasws said: ‘So what is it to you with the falsehood’.[1986]

سَهْلٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَغْفِرُ اللَّهُ فِي شَهْرِ رَمَضَانَ إِلَّا لِثَلَاثَةٍ صَاحِبِ مُسْكِرٍ أَوْ صَاحِبِ شَاهَيْنِ أَوْ مُشَاحِنٍ .

Sahl, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Forgives during the Month of Ramazan (every one) except for three – the partaken of an intoxicant, or a player of the two kings (Chess), or a bickerer’.[1987]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشِّطْرَنْجُ مَيْسِرٌ وَ النَّرْدُ مَيْسِرٌ .

From him, from Muhammad Bin Isa, from Yunus, from Abu Ayoub, from Abdullah Bin Jundab, from the one who informed him,

Abu Abdullahasws has said: ‘The chess is gambling, and the dice is gambling’.[1988]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ دَخَلَ رَجُلٌ مِنَ الْبَصْرِيِّينَ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَقْعُدُ مَعَ قَوْمٍ يَلْعَبُونَ بِالشِّطْرَنْجِ وَ لَسْتُ أَلْعَبُ بِهَا وَ لَكِنْ أَنْظُرُ فَقَالَ مَا لَكَ وَ لِمَجْلِسٍ لَا يَنْظُرُ اللَّهُ إِلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa who said,

‘A man from the (people of) Al-Basra came over to Abu Al-Hassanasws the 1st so he said to himasws, ‘May I be sacrificed for youasws! I sit with a people who are playing with the chess, and I do not play with it, but I (just) look’. So heasws said: ‘What is it to you and a gathering which Allahazwj does not Look at its people?’[1989]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الشِّطْرَنْجِ فَقَالَ دَعُوا الْمَجُوسِيَّةَ لِأَهْلِهَا لَعَنَهَا اللَّهُ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having been asked about the chess, so heasws said: ‘Leave the Magian thing to its people, may Allahazwj Curse it’.[1990]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ يَا أَبَا جَعْفَرٍ مَا تَقُولُ فِي الشِّطْرَنْجِ الَّتِي يَلْعَبُ بِهَا النَّاسُ فَقَالَ أَخْبَرَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ نَاطِقاً فَكَانَ مَنْطِقُهُ لِغَيْرِ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ كَانَ لَاغِياً وَ مَنْ كَانَ صَامِتاً فَكَانَ صَمْتُهُ لِغَيْرِ ذِكْرِ اللَّهِ كَانَ سَاهِياً ثُمَّ سَكَتَ فَقَامَ الرَّجُلُ وَ انْصَرَفَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Musa Bin Al Qasim, from Muhammad Bin Ali Bin Ja’far,

(It has been narrated) from Al-Rezaasws having said: ‘A man came over to Abu Ja’farasws, so he said, ‘O Abu Ja’farasws! What are youasws saying regarding the chess which the people are playing with?’ So heasws said: ‘Myasws fatherasws Aliasws Bin Al-Husaynasws informed measws from Al-Husaynasws Bin Aliasws, from Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘The one who spoke and his speech was for other than the Mention of Allahazwj Mighty and Majestic, it would be vain, and the one who was silent, so his silence was for other than remembering Allahazwj, is would be forgetfulness’. Then heasws was silent, so the man stood up and left’.[1991]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الشِّطْرَنْجِ قَالَ الْمُقَلِّبُ لَهَا كَالْمُقَلِّبِ لَحْمَ الْخِنْزِيرِ فَقُلْتُ مَا عَلَى مَنْ قَلَّبَ لَحْمَ الْخِنْزِيرِ قَالَ يَغْسِلُ يَدَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib who said,

‘I went over to Abu Abdullahasws, so I said, ‘May I be sacrificed for youasws! What are youasws saying regarding the chess?’ Heasws said: ‘The mover of it is like a mover of the flesh of swine’. So I said, ‘And what is upon the one who moves the flesh of swine?’ Heasws said: ‘He should wash his hand’.[1992]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ سَعِيدٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْمُطَّلِعُ فِي الشِّطْرَنْجِ كَالْمُطَّلِعِ فِي النَّارِ .

Sahl Bin Ziyad, from Ali Bin Saeed, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The one familiar regarding the chess is like the one familiar regarding the Fire’.[1993]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ اللَّعِبِ بِالشِّطْرَنْجِ وَ النَّرْدِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade from the playing with the chess, and the dice’.[1994]

تَمَّ كِتَابُ الْأَشْرِبَةِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ يَتْلُوهُ كِتَابُ الزِّيِّ وَ التَّجَمُّلِ وَ الْمُرُوءَةِ إِنْ شَاءَ اللَّهُ تَعَالَى .

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The Book of drinks is complete, and the Praise is for Allahazwj Lordazwj of the Worlds, and Blessings be upon our Master Muhammadsaww and hissaww Purified Progenyasws, and it would be followed by, Allahazwj Willing, the Book of the Outfits and the beautification and the manliness, Allahazwj the High Willing.

كتاب الزِّيِّ وَ التَّجَمُّلِ وَ الْمُرُوءَةِ

The Book of Outfits and the Beautification and the Magnanimity

باب التَّجَمُّلِ وَ إِظْهَارِ النِّعْمَةِ

Chapter 1 – The Beautification and the manifestation of the Bounty

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ يُحِبُّ أَنْ يَرَى أَثَرَ النِّعْمَةِ عَلَى عَبْدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, form his grandfather Al Hassan Bin Rashid, from Abu Baseer ,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Allahazwj is Beautiful and Loves the beauty, and Heazwj Loves that Heazwj Sees the effects of the Bounties upon Hisazwj servants’.[1995]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدِهِ بِنِعْمَةٍ فَظَهَرَتْ عَلَيْهِ سُمِّيَ حَبِيبَ اللَّهِ مُحَدِّثاً بِنِعْمَةِ اللَّهِ وَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ فَلَمْ تَظْهَرْ عَلَيْهِ سُمِّيَ بَغِيضَ اللَّهِ مُكَذِّباً بِنِعْمَةِ اللَّهِ .

Ali Bin Muhammad raising it,

Abu Abdullahasws has said: ‘When Allahazwj Favours upon Hisazwj servant with a Bounty, and he displays it (with thanks), he is named as a Beloved of Allahazwj narrating with a Bounty of Allahazwj; and when Allahazwj Favours upon a servant with a Bounty, so he does not display it (with thanks), he is named as the one being angry with Allahazwj, a denier in a Bounty of Allahazwj’.[1996]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُقْبَةَ بْنِ مُحَمَّدٍ عَنْ سَلَمَةَ بْنِ مُحَمَّدٍ بَيَّاعِ الْقَلَانِسِ قَالَ مَرَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى رَجُلٍ قَدِ ارْتَفَعَ صَوْتُهُ عَلَى رَجُلٍ يَقْتَضِيهِ شَيْئاً يَسِيراً فَقَالَ بِكَمْ تُطَالِبُهُ قَالَ بِكَذَا وَ كَذَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ مَا بَلَغَكَ أَنَّهُ كَانَ يُقَالُ لَا دِينَ لِمَنْ لَا مُرُوءَةَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Uqba Bin Muhammad, from Salma Bin Muhammad Baya’a Al Qalanasy who said,

‘Abu Abdullahasws passed by a man who had raised his voiced upon a man requiring something small from him. So heasws said: ‘With how much are you seeking it?’ He said, ‘With such and such’. So Abu Abdullahasws said: ‘Has it nor reached you that it has been said that there is no Religion for the one who has no magnanimity (generosity) for him’.[1997]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدِهِ بِنِعْمَةٍ أَحَبَّ أَنْ يَرَاهَا عَلَيْهِ لِأَنَّهُ جَمِيلٌ يُحِبُّ الْجَمَالَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who reported,

Abu Abdullahasws has said: ‘When Allahazwj Favours upon Hisazwj servant with a Bounty Heazwj Loves to See it upon him, because Heazwj is Beautiful and Loves the beauty’.[1998]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْصَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا شَعِثاً شَعْرُ رَأْسِهِ وَسِخَةً ثِيَابُهُ سَيِّئَةً حَالُهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الدِّينِ الْمُتْعَةُ وَ إِظْهَارُ النِّعْمَةِ .

Sahl Bin Ziyad, from Muhamad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww saw a man with dishevelled (untidy) hair of his head, and dirty clothes and in a bad state. So Rasool-Allahsaww said: ‘From the Religion is the enjoyment and the manifestation of the Bounty’.[1999]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ الْعَبْدُ الْقَاذُورَةُ .

And by this chain,

(Abu Abdullahasws) said: ‘Rasool-Allahsaww said: ‘The most evil servant is the filthy one’.[2000]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ رَآنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَحْمِلُ بَقْلًا فَقَالَ يُكْرَهُ لِلرَّجُلِ السَّرِيِّ أَنْ يَحْمِلَ الشَّيْ‏ءَ الدَّنِيَّ فَيُجْتَرَأَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Muawiya Bin Wahab who said,

‘Abu Abdullahasws saw me and I was carrying grass. So heasws said: ‘It is disliked for the man of magnanimity that he should be carrying the lowly thing so they (people) would be audacious (disrespectful) towards him’.[2001]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ لَكَ مَالًا كَثِيراً فَقَالَ مَا يَسُوؤُنِي ذَاكَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) مَرَّ ذَاتَ يَوْمٍ عَلَى نَاسٍ شَتَّى مِنْ قُرَيْشٍ وَ عَلَيْهِ قَمِيصٌ مُخَرَّقٌ فَقَالُوا أَصْبَحَ عَلِيٌّ لَا مَالَ لَهُ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazam Bin Hakeym, from Abdul A’ala, a slave of the progeny of Saam who said,

‘I said to Abu Abdullahasws that, the people are reporting that for youasws is a lot of wealth’. So heasws said: ‘That does not bother measws. One day Amir Al-Momineenasws passed by some people from Qureysh, and upon himasws was a torn shirt. So they said, ‘The morning has come to Aliasws and there is no wealth for himasws’.

فَسَمِعَهَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَأَمَرَ الَّذِي يَلِي صَدَقَتَهُ أَنْ يَجْمَعَ تَمْرَهُ وَ لَا يَبْعَثَ إِلَى إِنْسَانٍ شَيْئاً وَ أَنْ يُوَفِّرَهُ ثُمَّ قَالَ لَهُ بِعْهُ الْأَوَّلَ فَالْأَوَّلَ وَ اجْعَلْهَا دَرَاهِمَ ثُمَّ اجْعَلْهَا حَيْثُ تَجْعَلُ التَّمْرَ فَاكْبِسْهُ مَعَهُ حَيْثُ لَا يُرَى وَ قَالَ لِلَّذِي يَقُومُ عَلَيْهِ إِذَا دَعَوْتُ بِالتَّمْرِ فَاصْعَدْ وَ انْظُرِ الْمَالَ فَاضْرِبْهُ بِرِجْلِكَ كَأَنَّكَ لَا تَعْمِدُ الدَّرَاهِمَ حَتَّى تَنْثُرَهَا

So Amir Al-Momineenasws heard that and heasws ordered the one who was in charge of hisasws charities that he should gather hisasws dates and do not send anything from these to the people and that these should be kept aside. Then heasws said to him: ‘Firstly sell these to the first one (buyer) and make these to be Dirhams. Then keep these where the dates were kept, and compress with it where it cannot be seen. Heasws then said to the person in charge: ‘When Iasws call you with the dates, so climb and look at the wealth, so strike it with you leg as if you have no intention for the Dirhams until you scatter these’.

ثُمَّ بَعَثَ إِلَى رَجُلٍ مِنْهُمْ يَدْعُوهُمْ ثُمَّ دَعَا بِالتَّمْرِ فَلَمَّا صَعِدَ يَنْزِلُ بِالتَّمْرِ ضَرَبَ بِرِجْلِهِ فَنُثِرَتِ الدَّرَاهِمُ فَقَالُوا مَا هَذَا يَا أَبَا الْحَسَنِ فَقَالَ هَذَا مَالُ مَنْ لَا مَالَ لَهُ ثُمَّ أَمَرَ بِذَلِكَ الْمَالِ فَقَالَ انْظُرُوا أَهْلَ كُلِّ بَيْتٍ كُنْتُ أَبْعَثُ إِلَيْهِمْ فَانْظُرُوا مَالَهُ وَ ابْعَثُوا إِلَيْهِ .

Then he sent for a man from them, calling them over. Then he called for the dates. So when he climbed to descend with the dates, he struck with his leg and the Dirhams were scattered. So they said, ‘What is this O Abu Al-Hassanasws!’ So heasws said: ‘This is wealth of the one who has no wealth for himasws’. Then he ordered with that wealth, so heasws said: ‘Look at the deserving ones of every house which Iasws used to send to them’. So they looked at his wealth, and heasws sent it (to them)’.[2002]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَكُونَ عَلَيْهِ نِعْمَةٌ مِنَ اللَّهِ فَلَا يُظْهِرَهَا .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, raising it, said,

‘Abu Abdullahasws said: ‘Iasws dislike it for the man that a Bounty happens to be upon him from Allahazwj, so he does not manifest it’.[2003]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِيَتَزَيَّنْ أَحَدُكُمْ لِأَخِيهِ الْمُسْلِمِ كَمَا يَتَزَيَّنُ لِلْغَرِيبِ الَّذِي يُحِبُّ أَنْ يَرَاهُ فِي أَحْسَنِ الْهَيْئَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Let one of you outfit for your Muslim brother just as he outfits himself for the stranger whom he loves that he should see him in a good state’.[2004]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّ طَلْحَةَ وَ الزُّبَيْرَ يَقُولَانِ لَيْسَ لِعَلِيٍّ مَالٌ قَالَ فَشَقَّ ذَلِكَ عَلَيْهِ فَأَمَرَ وُكَلَاءَهُ أَنْ يَجْمَعُوا غَلَّتَهُ حَتَّى إِذَا حَالَ الْحَوْلُ أَتَوْهُ وَ قَدْ جَمَعُوا مِنْ ثَمَنِ الْغَلَّةِ مِائَةَ أَلْفِ دِرْهَمٍ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Fazzal, altogether from Yunus Bin Yaqoub, from Abu Baseer who said,

‘It (news) reached Amir Al-Momineenasws that Talha and Al-Zubeyr were both saying, ‘There is not for Aliasws, any wealth’. He (the narrator) said, ‘So that was grievous upon himasws, so heasws ordered hisasws representatives that they should gather hisasws harvest until when a year passes by, to bring it to himasws, and there had gathered from the price of the harvest, one hundred thousand Dirhams.

فَنُشِرَتْ بَيْنَ يَدَيْهِ فَأَرْسَلَ إِلَى طَلْحَةَ وَ الزُّبَيْرِ فَأَتَيَاهُ فَقَالَ لَهُمَا هَذَا الْمَالُ وَ اللَّهِ لِي لَيْسَ لِأَحَدٍ فِيهِ شَيْ‏ءٌ وَ كَانَ عِنْدَهُمَا مُصَدَّقاً قَالَ فَخَرَجَا مِنْ عِنْدِهِ وَ هُمَا يَقُولَانِ إِنَّ لَهُ لَمَالًا .

So heasws had it displayed in front of himasws and sent a messenger to Talha and Al-Zubayr. So he brought both of them to himasws. So heasws said to them both: ‘This wealth, by Allahazwj, is for measws, there not being a share for anyone else in it’, and they had both verified it’. So they both left from hisasws presence, and they were both saying, ‘Heasws does have wealth for himasws’.[2005]

عَنْهُ عَنِ ابْنِ فَضَّالٍ وَ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أُنَاساً بِالْمَدِينَةِ قَالُوا لَيْسَ لِلْحَسَنِ ( عليه السلام ) مَالٌ فَبَعَثَ الْحَسَنُ ( عليه السلام ) إِلَى رَجُلٍ بِالْمَدِينَةِ فَاسْتَقْرَضَ مِنْهُ أَلْفَ دِرْهَمٍ وَ أَرْسَلَ بِهَا إِلَى الْمُصَدِّقِ وَ قَالَ هَذِهِ صَدَقَةُ مَالِنَا فَقَالُوا مَا بَعَثَ الْحَسَنُ ( عليه السلام ) بِهَذِهِ مِنْ تِلْقَاءِ نَفْسِهِ إِلَّا وَ لَهُ مَالٌ .

From him, from Ibn Fazzal, and Ibn Mahboub, from Yunus Bin Yaqoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The people in Al-Medina were saying, ‘There is no wealth for Al-Hassanasws’. So Al-Hassanasws sent for a man of Al-Medina and borrowed a thousand Dirhams from him, and sent with it to the governor and said: ‘This is a charity of ourasws wealth’. So they said, ‘Al-Hassanasws would not have sent this from himselfasws except that there was indeed wealth for himasws’.[2006]

عَنْهُ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) اشْتَدَّتْ حَالُهُ حَتَّى تَحَدَّثَ بِذَلِكَ أَهْلُ الْمَدِينَةِ فَبَلَغَهُ ذَلِكَ فَتَعَيَّنَ أَلْفَ دِرْهَمٍ ثُمَّ بَعَثَ بِهَا إِلَى صَاحِبِ الْمَدِينَةِ وَ قَالَ هَذِهِ صَدَقَةُ مَالِي .

From him, from Ali Bin Jadeed, from Murazam Bin Hakeym, from Abdul A’ala, a slave of the progeny of Saam who said,

‘The state of Aliasws Bin Al-Husaynasws was extremely difficult until the people of Al-Medina were discussing it. So that reached himasws, and heasws designated a thousand Dirhams, then sent with these to the governor of Al-Medina and said: ‘This is a charity from myasws wealth’.[2007]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ أَبِي هَاشِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْجَمَالَ وَ التَّجَمُّلَ وَ يُبْغِضُ الْبُؤْسَ وَ التَّبَاؤُسَ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Shuayb Al Mahamily, from Abu Hashim, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Loves the beauty, and the beautification, and Hates the misery and the wretchedness’.[2008]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِعُبَيْدِ بْنِ زِيَادٍ إِظْهَارُ النِّعْمَةِ أَحَبُّ إِلَى اللَّهِ مِنْ صِيَانَتِهَا فَإِيَّاكَ أَنْ تَتَزَيَّنَ إِلَّا فِي أَحْسَنِ زِيِّ قَوْمِكَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam, from Haroun Bin Muslim, from Bureyd Bin Muawiya who said,

‘Abu Abdullahasws said to Ubeyd Bin Ziiyad: ‘Manifestation of the Bounty is more beloved to Allahazwj than its maintenance, so beware that you should not be outfitting except in the best of outfits of your people’.

قَالَ فَمَا رُئِيَ عُبَيْدٌ إِلَّا فِي أَحْسَنِ زِيِّ قَوْمِهِ حَتَّى مَاتَ .

He (the narrator) said, ‘So Ubdeyd was not seen except in the best of outfits of his people until he died’.[2009]

باب اللِّبَاسِ

Chapter 2 – The Dress

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الثَّوْبُ النَّقِيُّ يَكْبِتُ الْعَدُوَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Samt who said,

‘I heard Abu Abdullahasws saying: ‘The clean clothes suppress the enemy’.[2010]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَبِسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطَّاقَ وَ السَّاجَ وَ الْخَمَائِصَ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww wore Al-Taaq (head cover), and Al-Saakh (pallium), and Al-Khamais (Gown)’.[2011]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اتَّخَذَ ثَوْباً فَلْيُنَظِّفْهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who takes a cloth, so let him clean it’.[2012]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَكُونُ لِلْمُؤْمِنِ عَشَرَةُ أَقْمِصَةٍ قَالَ نَعَمْ قُلْتُ عِشْرُونَ قَالَ نَعَمْ قُلْتُ ثَلَاثُونَ قَالَ نَعَمْ لَيْسَ هَذَا مِنَ السَّرَفِ إِنَّمَا السَّرَفُ أَنْ تَجْعَلَ ثَوْبَ صَوْنِكَ ثَوْبَ بِذْلَتِكَ .

A number of our companions, from Sahl Bin Ziyad, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Sayf Bin Umeyra, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘Can there happen to be ten shirts for the Believer’. Heasws said: ‘Yes’. I said, ‘Twenty?’ Heasws said: ‘Yes’. I said, ‘Thirty?’ Heasws said: ‘Yes. This is not from the extravagance if you make a dress to fend off humiliation’.[2013]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَلْبَسُ ثَوْبَيْنِ فِي الصَّيْفِ يُشْتَرَيَانِ بِخَمْسِمِائَةِ دِرْهَمٍ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa who said,

‘I heard Al-Rezaasws saying: ‘Aliasws Bin Al-Husaynasws was wearing two clothes in the summer both having been bought with five hundred Dirhams’.[2014]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ إِلَى ابْنِ الْكَوَّاءِ وَ أَصْحَابِهِ وَ عَلَيْهِ قَمِيصٌ رَقِيقٌ وَ حُلَّةٌ فَلَمَّا نَظَرُوا إِلَيْهِ قَالُوا يَا ابْنَ عَبَّاسٍ أَنْتَ خَيْرُنَا فِي أَنْفُسِنَا وَ أَنْتَ تَلْبَسُ هَذَا اللِّبَاسَ فَقَالَ وَ هَذَا أَوَّلُ مَا أُخَاصِمُكُمْ فِيهِ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ وَ قَالَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Yahya Bin Abu Al A’ala, from Abu Abdullahasws having said:

‘Amir Al-Momineenasws sent Abdullah Bin Al-Abbas to Ibn Al-Kawwa and his companions, and upon him was a thin shirt and a garment. So when they looked at him, they said, ‘O Ibn Abbas! You are the best of us amongst ourselves and you are wearing these clothes?’ So he said, ‘[7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? [7:31] Take to your adornments at every Masjid’.[2015]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ يُوسُفَ بْنِ إِبْرَاهِيمَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَنَظَرَ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَمَا تَقُولُ فِيهِ فَقَالَ وَ مَا بَأْسٌ بِالْخَزِّ قُلْتُ وَ سَدَاهُ إِبْرِيسَمٌ قَالَ وَ مَا بَأْسٌ بِإِبْرِيسَمٍ فَقَدْ أُصِيبَ الْحُسَيْنُ ( عليه السلام ) وَ عَلَيْهِ جُبَّةُ خَزٍّ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Safwan, from Yusuf Bin Ibrahim who said,

‘I went over to Abu Abdullahasws and upon me was Al-Khazz coat and a Al-Khazz pallium. So heasws looked at me, so I said, ‘May I be sacrificed for youasws! Upon me is an Al Khazz coat and an Al Khazz pallium, so what are youasws saying with regards to it?’ So heasws said: ‘And what is the problem with Al-Khazz?’ I said, ‘And its wrapping is embroidered’. Heasws said: ‘And there is no problem with embroidery, for Al-Husaynasws was hit and upon him was an Al-Khazz coat’.

ثُمَّ قَالَ إِنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى الْخَوَارِجِ فَوَاقَفَهُمْ لَبِسَ أَفْضَلَ ثِيَابِهِ وَ تَطَيَّبَ بِأَفْضَلِ طِيبِهِ وَ رَكِبَ أَفْضَلَ مَرَاكِبِهِ فَخَرَجَ فَوَاقَفَهُمْ فَقَالُوا يَا ابْنَ عَبَّاسٍ بَيْنَا أَنْتَ أَفْضَلُ النَّاسِ إِذَا أَتَيْتَنَا فِي لِبَاسِ الْجَبَابِرَةِ وَ مَرَاكِبِهِمْ فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ فَالْبَسْ وَ تَجَمَّلْ فَإِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ لْيَكُنْ مِنْ حَلَالٍ .

Then heasws said: ‘Abdullah Bin Abbas, when Amir Al-Momineenasws sent him to the Khawarijites, so he paused to them wearing the best of his clothes, and perfumed himself with the best of his perfumes, and rode the best of his rides. So he went and paused to them. So they said, ‘O Ibn Abbas! Between us, you are the best of the people, but you have come to us in the clothes of the tyrants and their rides’. So he recited to them this Verse [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? Therefore, wear (nice clothes) and beautify, for Allahazwj is Beautiful, Heazwj Loves the beauty, but it should be from the Permissibles (means)’.[2016]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ مَرَّ سُفْيَانُ الثَّوْرِيُّ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيْهِ ثِيَابٌ كَثِيرَةُ الْقِيمَةِ حِسَانٌ فَقَالَ وَ اللَّهِ لآَتِيَنَّهُ وَ لَأُوَبِّخَنَّهُ فَدَنَا مِنْهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لَبِسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِثْلَ هَذَا اللِّبَاسِ وَ لَا عَلِيٌّ ( عليه السلام ) وَ لَا أَحَدٌ مِنْ آبَائِكَ

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, raising it, said,

‘Sufyan Al-Sowry passed by in the Sacred Masjid, so he saw Abu Abdullahasws and upon himasws were a lot of clothes of goodly price. So he said, ‘By Allahazwj! I will go to himasws and rebuke himasws’. So he approached himasws. So heasws said, ‘O sonasws of Rasool-Allahsaww! Rasool-Allahsaww did not wear the likes of these clothes, nor did Aliasws, nor did anyone (else) from yourasws forefathers’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي زَمَانِ قَتْرٍ مُقْتِرٍ وَ كَانَ يَأْخُذُ لِقَتْرِهِ وَ اقْتِدَارِهِ وَ إِنَّ الدُّنْيَا بَعْدَ ذَلِكَ أَرْخَتْ عَزَالِيَهَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا ثُمَّ تَلَا قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ وَ نَحْنُ أَحَقُّ مَنْ أَخَذَ مِنْهَا مَا أَعْطَاهُ اللَّهُ غَيْرَ أَنِّي يَا ثَوْرِيُّ مَا تَرَى عَلَيَّ مِنْ ثَوْبٍ إِنَّمَا أَلْبَسُهُ لِلنَّاسِ

So Abu Abdullahasws said to him: ‘Rasool-Allahsaww was in an era of scarcity and financial straitness, and hesaww used to take in accordance with hissaww straitness and hissaww ability, and the world after that has long gone past it, thus the most deserving of its people with it are its righteous ones’. Then heasws recited [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? And weasws are the most rightful of taking from it what Allahazwj has Granted it, besides Iasws, O Sowry, what you see upon measws from the clothes, rather Iasws wear it for the people’.

ثُمَّ اجْتَذَبَ يَدَ سُفْيَانَ فَجَرَّهَا إِلَيْهِ ثُمَّ رَفَعَ الثَّوْبَ الْأَعْلَى وَ أَخْرَجَ ثَوْباً تَحْتَ ذَلِكَ عَلَى جِلْدِهِ غَلِيظاً فَقَالَ هَذَا أَلْبَسُهُ لِنَفْسِي وَ مَا رَأَيْتَهُ لِلنَّاسِ ثُمَّ جَذَبَ ثَوْباً عَلَى سُفْيَانَ أَعْلَاهُ غَلِيظٌ خَشِنٌ وَ دَاخِلُ ذَلِكَ ثَوْبٌ لَيِّنٌ فَقَالَ لَبِسْتَ هَذَا الْأَعْلَى لِلنَّاسِ وَ لَبِسْتَ هَذَا لِنَفْسِكَ تَسُرُّهَا.

Then heasws drew the hand of Sufyan, so heasws brought it towards himselfasws. Then heasws raised his upper garment, and there was a cloth beneath that, upon hisasws skin, which was rough. So heasws said: ‘This, Iasws wear it for myselfasws, and what you see is for the people’. Then heasws drew the upper clothing of Sufyan which was rough, coarse, and inside that was a smooth cloth. So heasws said: ‘You wear this outer garment for the people, and you wear this for yourself, delighting in it’.[2017]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ بَيْنَا أَنَا فِي الطَّوَافِ وَ إِذَا بِرَجُلٍ يَجْذِبُ ثَوْبِي وَ إِذَا هُوَ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ فَقَالَ يَا جَعْفَرَ بْنَ مُحَمَّدٍ تَلْبَسُ مِثْلَ هَذِهِ الثِّيَابِ وَ أَنْتَ فِي هَذَا الْمَوْضِعِ مَعَ الْمَكَانِ الَّذِي أَنْتَ فِيهِ مِنْ عَلِيٍّ ( عليه السلام ) فَقُلْتُ ثَوْبٌ فُرْقُبِيٌّ اشْتَرَيْتُهُ بِدِينَارٍ وَ كَانَ عَلِيٌّ ( عليه السلام ) فِي زَمَانٍ يَسْتَقِيمُ لَهُ مَا لَبِسَ فِيهِ وَ لَوْ لَبِسْتُ مِثْلَ ذَلِكَ اللِّبَاسِ فِي زَمَانِنَا لَقَالَ النَّاسُ هَذَا مُرَاءٍ مِثْلُ عَبَّادٍ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Whilst Iasws was in the circumambulation (of the Kaaba) when a man grabbed hold of myasws clothes, and he was Abbad Bin Kaseer Al-Basry. So he said, ‘O Ja’farasws Bin Muhammadasws! Youasws are wearing the likes of these clothes, and youasws are in this place along with the status which youasws are in from Aliasws?’ So Iasws said: ‘It is a Furqaby (Egyptian) cloth, which Iasws bought with one Dinar, and Aliasws was in an era in which it was correct for himasws what heasws wore in it, and if Iasws were to wear the likes of that in ourasws era, the people would say, ‘This is a show-off like Abbad’.[2018]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ عَشَرَةُ أَقْمِصَةٍ يُرَاوِحُ بَيْنَهَا قَالَ لَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullahasws about the man who happened to have ten shirts for him, rotating between these. Heasws said: ‘There is no problem’.[2019]

وَ بِهَذَا الْإِسْنَادِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَكُونُ لِي ثَلَاثَةُ أَقْمِصَةٍ قَالَ لَا بَأْسَ قَالَ فَلَمْ أَزَلْ حَتَّى بَلَغْتُ عَشَرَةً فَقَالَ أَ لَيْسَ يُوَدِّعُ بَعْضُهَا بَعْضاً قُلْتُ بَلَى وَ لَوْ كُنْتُ إِنَّمَا أَلْبَسُ وَاحِداً لَكَانَ أَقَلَّ بَقَاءً قَالَ لَا بَأْسَ .

And by this chain, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘There happen to be three shirts for me’. Heasws said: ‘There is no problem’. So he did not cease (numbering) until it reached ten. So heasws said: ‘Do they not make each other last longer?’ I said, ‘Yes, and were I to wear one, it would last for a little (while)’ Heasws said: ‘There is no problem’.[2020]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ الْمُوسِرِ يَتَّخِذُ الثِّيَابَ الْكَثِيرَةَ الْجِيَادَ وَ الطَّيَالِسَةَ وَ الْقُمُصَ الْكَثِيرَةَ يَصُونُ بَعْضُهَا بَعْضاً يَتَجَمَّلُ بِهَا أَ يَكُونُ مُسْرِفاً قَالَ لَا لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ .

From him, from Nuh Bin Shuayb, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man affluent man taking many clothes, new ones, and the pallium, and an abundance of shirts making each other last longer, beautifying by these, would he happen to be an extravagant?’ Heasws said: ‘No, because Allahazwj Mighty and Majestic Saying [65:7] Let him who has abundance spend out of his abundance’.[2021]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَّكِئاً عَلَيَّ أَوْ قَالَ عَلَى أَبِي فَلَقِيَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ وَ عَلَيْهِ ثِيَابٌ مَرْوِيَّةٌ حِسَانٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ كَانَ أَبُوكَ وَ كَانَ فَمَا هَذِهِ الثِّيَابُ الْمَرْوِيَّةُ عَلَيْكَ فَلَوْ لَبِسْتَ دُونَ هَذِهِ الثِّيَابِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْلَكَ يَا عَبَّادُ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَ الطَّيِّبَاتِ مِنَ الرِّزْقِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَنْعَمَ عَلَى عَبْدِهِ نِعْمَةً أَحَبَّ أَنْ يَرَاهَا عَلَيْهِ لَيْسَ بِهَا بَأْسٌ وَيْلَكَ يَا عَبَّادُ إِنَّمَا أَنَا بَضْعَةٌ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَا تُؤْذِنِي وَ كَانَ عَبَّادٌ يَلْبَسُ ثَوْبَيْنِ قِطْرِيَّيْنِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah who said,

‘Abu Abdullahasws was leaning upon me’, or said, ‘Upon my father’, so Abbad Bin Kaseer Al Basry came over and upon himasws were clothes of Merv (a city), so he said, ‘O Abu Abdullahasws! Youasws are from the Peopleasws of the Household of the Prophet-hood, and yourasws fatherasws was what heasws was, so what are these Mervian clothes upon youasws? If only youasws would wear besides these clothes’. So Abu Abdullahasws said to him: ‘Woe be unto you, O Abbad! [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? When Allahazwj Mighty and Majestic Favours upon Hisazwj servant with a Bounty Loves that Heazwj Sees it upon him. There is no problem with it. Woe be unto you, O Abbad! But rather, Iasws am a part of Rasool-Allahsaww, therefore do not hurt measws’. And it was so that Abbad had worn two Qatary (a city) clothes’.[2022]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّظِيفُ مِنَ الثِّيَابِ يُذْهِبُ الْهَمَّ وَ الْحَزَنَ وَ هُوَ طَهُورٌ لِلصَّلَاةِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The clean clothes remove the stress and the grief, and it is a cleanliness for the Salat (Prayer)’.[2023]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كُنْتُ حَاضِراً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ قَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ ذَكَرْتَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) كَانَ يَلْبَسُ الْخَشِنَ يَلْبَسُ الْقَمِيصَ بِأَرْبَعَةِ دَرَاهِمَ وَ مَا أَشْبَهَ ذَلِكَ وَ نَرَى عَلَيْكَ اللِّبَاسَ الْجَيِّدَ قَالَ فَقَالَ لَهُ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) كَانَ يَلْبَسُ ذَلِكَ فِي زَمَانٍ لَا يُنْكَرُ وَ لَوْ لَبِسَ مِثْلَ ذَلِكَ الْيَوْمَ لَشُهِرَ بِهِ فَخَيْرُ لِبَاسِ كُلِّ زَمَانٍ لِبَاسُ أَهْلِهِ غَيْرَ أَنَّ قَائِمَنَا إِذَا قَامَ لَبِسَ لِبَاسَ عَلِيٍّ ( عليه السلام ) وَ سَارَ بِسِيرَتِهِ .

Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Hammad Bin Usman who said,

‘I was there in the presence of Abu Abdullahasws when a man said to himasws, ‘May Allahazwj Keep youasws well! Youasws mentioned that Aliasws Bin Abu Talibasws was wearing the coarse (clothes), wearing the shirt of four Dirhams, and what resembles that, and we see upon youasws the new clothes?’ So heasws said to him: ‘Aliasws Bin Abu Talibasws was wearing that during an era undeniably, and were heasws to wear the likes of that today heasws would have been defamed by it. So the best of the clothes during every era are clothes of its people, besides that when ourasws Qaimasws rises, heasws would wear the clothes of Aliasws, and walk upon hisasws way’.[2024]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَكُونَ لِلرَّجُلِ عِشْرُونَ قَمِيصاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if there happen to be twenty shirts for the man’.[2025]

باب كَرَاهِيَةِ الشُّهْرَةِ

Chapter 3 – Abhorrence of the defamation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ شُهْرَةَ اللِّبَاسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Hates the clothes which defame’.[2026]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ خِزْياً أَنْ يَلْبَسَ ثَوْباً يَشْهَرُهُ أَوْ يَرْكَبَ دَابَّةً تَشْهَرُهُ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ibn Muskan, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It is sufficient disgrace for the man that he wears clothes by which he is defamed, or rides an animal which defames him’.[2027]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشُّهْرَةُ خَيْرُهَا وَ شَرُّهَا فِي النَّارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The fame (seeker), the good of it and the evil of it, are in the Fire’.[2028]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي سَعِيدٍ عَنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ لَبِسَ ثَوْباً يَشْهَرُهُ كَسَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثَوْباً مِنَ النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Saeed,

(It has been narrated) from Al-Husaynasws having said: ’The one who wears clothes which defame him, Allahazwj would Clothe him on the Day of Judgement in a garment from the Fire’.[2029]

باب لِبَاسِ الْبَيَاضِ وَ الْقُطْنِ

Chapter 4 – The white clothes and the cotton

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبَسُوا الْبَيَاضَ فَإِنَّهُ أَطْيَبُ وَ أَطْهَرُ وَ كَفِّنُوا فِيهِ مَوْتَاكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Wear the white for it is better and purer, and enshroud your deceased in it’.[2030]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبَسُوا الْبَيَاضَ فَإِنَّهُ أَطْيَبُ وَ أَطْهَرُ وَ كَفِّنُوا فِيهِ مَوْتَاكُمْ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Musanna Al Hannat,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Wear the white, for it is better and cleaner, and enshroud your dead ones in it’.[2031]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ حَمَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) الْحَمْلَةَ الثَّانِيَةَ إِلَى الْكُوفَةِ وَ أَبُو جَعْفَرٍ الْمَنْصُورُ بِهَا فَلَمَّا أَشْرَفَ عَلَى الْهَاشِمِيَّةِ مَدِينَةِ أَبِي جَعْفَرٍ أَخْرَجَ رِجْلَهُ مِنْ غَرْزِ الرِّجْلِ ثُمَّ نَزَلَ وَ دَعَا بِبَغْلَةٍ شَهْبَاءَ وَ لَبِسَ ثِيَابَ بِيضٍ وَ كُمَّةً بَيْضَاءَ فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ أَبُو جَعْفَرٍ لَقَدْ تَشَبَّهْتَ بِالْأَنْبِيَاءِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَّى تُبَعِّدُنِي مِنْ أَبْنَاءِ الْأَنْبِيَاءِ

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from Safwan Al Jammal who said,

‘I transported Abu Abdullahasws for the second time to Al-Kufa and Abu Ja’far Al-Mansour was with it. When we arrived at Al-Hashimiyya, a city of Abu Ja’far, heasws extracted hisasws leg from the stirrups, then descended and called for a young mule, and wore white clothes and a white headgear. So when heasws went over to him, Abu Ja’far said to himasws, ‘Youasws have resembled yourselfasws with the Prophetsas’. So Abu Abdullahasws said: ‘And it means you are distancing measws from the sonsasws of the Prophetsas’.

فَقَالَ لَقَدْ هَمَمْتُ أَنْ أَبْعَثَ إِلَى الْمَدِينَةِ مَنْ يَعْقِرُ نَخْلَهَا وَ يَسْبِي ذُرِّيَّتَهَا فَقَالَ وَ لِمَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ رُفِعَ إِلَيَّ أَنَّ مَوْلَاكَ الْمُعَلَّى بْنَ خُنَيْسٍ يَدْعُو إِلَيْكَ وَ يَجْمَعُ لَكَ الْأَمْوَالَ فَقَالَ وَ اللَّهِ مَا كَانَ فَقَالَ لَسْتُ أَرْضَى مِنْكَ إِلَّا بِالطَّلَاقِ وَ الْعَتَاقِ وَ الْهَدْيِ وَ الْمَشْيِ فَقَالَ أَ بِالْأَنْدَادِ مِنْ دُونِ اللَّهِ تَأْمُرُنِي أَنْ أَحْلِفَ إِنَّهُ مَنْ لَمْ يَرْضَ بِاللَّهِ فَلَيْسَ مِنَ اللَّهِ فِي شَيْ‏ءٍ

So he said, ‘I was thinking that I would send to Al-Medina, the ones who would uproot its palm trees and make captives of its offspring’. So heasws said: ‘And why is that, O commander of the faithful?’ So he said, ‘It has been raised to me that yourasws slave Al-Moala Bin Khunays is calling (people) to youasws and is gathering the wealth for youasws’. So heasws said: ‘By Allahazwj that is not so’. So he said, ‘I would not agree with youasws except with (matters of) the divorce, and the emancipation, and the sacrifice, and the walking (to the Kabah)’. So heasws said: ‘Is it with the rivals from besides Allahazwj that you are instructing me that Iasws should be swearing? The one who is not pleased with Allahazwj, so he has nothing to do with Allahazwj, regarding anything’.

فَقَالَ أَ تَتَفَقَّهُ عَلَيَّ فَقَالَ وَ أَنَّى تُبَعِّدُنِي مِنَ الْفِقْهِ وَ أَنَا ابْنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ فَإِنِّي أَجْمَعُ بَيْنَكَ وَ بَيْنَ مَنْ سَعَى بِكَ قَالَ فَافْعَلْ فَجَاءَ الرَّجُلُ الَّذِي سَعَى بِهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ يَا هَذَا فَقَالَ نَعَمْ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنِ الرَّحِيمِ لَقَدْ فَعَلْتَ

So he said, ‘Are you using jurisprudence (Fiqh) upon me?’ So heasws said: ‘Iasws distance myselfasws from the jurisprudence (Fiqh), and Iasws am a sonasws of Rasool-Allahsaww’. So he said, ‘So I shall gather between youasws and the one who informed with you’. So he did it. So the man who had informed of it, came over. So Abu Abdullahasws said to him: ‘O you! So he said, ‘Yes, by Allahazwj besides Whom there is no god except for Himazwj, the Knower of the unseen and the seen, the Beneficent, the Merciful, I did do it’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْلَكَ تُمَجِّدُ اللَّهَ فَيَسْتَحْيِي مِنْ تَعْذِيبِكَ وَ لَكِنْ قُلْ بَرِئْتُ مِنْ حَوْلِ اللَّهِ وَ قُوَّتِهِ وَ أَلْجَأْتُ إِلَى حَوْلِي وَ قُوَّتِي فَحَلَفَ بِهَا الرَّجُلُ فَلَمْ يَسْتَتِمَّهَا حَتَّى وَقَعَ مَيِّتاً فَقَالَ لَهُ أَبُو جَعْفَرٍ لَا أُصَدِّقُ بَعْدَهَا عَلَيْكَ أَبَداً وَ أَحْسَنَ جَائِزَتَهُ وَ رَدَّهُ .

So Abu Abdullahasws said to him: ‘Woe be unto you! You Glorify Allahazwj thinking Heazwj would be too Embarrassed from Punishing you? But say, ‘I disavow from the Might and Strength of Allahazwj and I come to my own might and strength’. So the man swore by it, and he had not completed it and he fell down dead’. So Abu Ja’far said to himasws, ‘I will not ratify against you after it, ever, and I would make good yourasws allowing and yourasws refuting’.[2032]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْبَسُوا ثِيَابَ الْقُطْنِ فَإِنَّهَا لِبَاسُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ لِبَاسُنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Wear the cotton clothes, for these are the clothes of Rasool-Allahsaww, and these are ourasws clothes’.[2033]

باب لُبْسِ الْمُعَصْفَرِ

Chapter 5 – Wearing the dyed clothes

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ هُوَ فِي بَيْتٍ مُنَجَّدٍ وَ عَلَيْهِ قَمِيصٌ رَطْبٌ وَ مِلْحَفَةٌ مَصْبُوغَةٌ قَدْ أَثَّرَ الصِّبْغُ عَلَى عَاتِقِهِ فَجَعَلْتُ أَنْظُرُ إِلَى الْبَيْتِ وَ أَنْظُرُ إِلَى هَيْئَتِهِ فَقَالَ يَا حَكَمُ مَا تَقُولُ فِي هَذَا فَقُلْتُ وَ مَا عَسَيْتَ أَنْ أَقُولَ وَ أَنَا أَرَاهُ عَلَيْكَ وَ أَمَّا عِنْدَنَا فَإِنَّمَا يَفْعَلُهُ الشَّابُّ الْمُرَهَّقُ فَقَالَ لِي يَا حَكَمُ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَ الطَّيِّبَاتِ مِنَ الرِّزْقِ وَ هَذَا مِمَّا أَخْرَجَ اللَّهُ لِعِبَادِهِ فَأَمَّا هَذَا الْبَيْتُ الَّذِي تَرَى فَهُوَ بَيْتُ الْمَرْأَةِ وَ أَنَا قَرِيبُ الْعَهْدِ بِالْعُرْسِ وَ بَيْتِي الْبَيْتُ الَّذِي تَعْرِفُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Mayassar, from Al Hakam Bin Uteyba who said,

‘I went over to Abu Ja’farasws and heasws was in a recently furbished room, and upon himasws was a dyed shirt and a dyed sheet, the effects of the dye being upon his shoulders. So heasws went on to look at the room and looking at its furnishings, so heasws said: ‘O Hakam! What are you saying regarding this?’ So I said, ‘And what I was about to say, and I saw it upon youasws, and as for with us, so it is rather the worn-out youth who are doing it’. So heasws said to me: ‘O Hakam! [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? And this is from what Allahazwj has Brought forth for Hisazwj servants. So As for this room which you see, so it is the ladies chamber, and Iasws am very close to the time of the wedding, and myasws room is the room which you know’.[2034]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا بَأْسَ بِلُبْسِ الْمُعَصْفَرِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Muhammad Bin Humran and Jameel Bin Darraj, from Muhammad Bin Muslim,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said: ‘There is no problem with wearing the dyed (clothes)’.[2035]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ زُرَارَةَ قَالَ رَأَيْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) ثَوْباً مُعَصْفَراً فَقَالَ إِنِّي تَزَوَّجْتُ امْرَأَةً مِنْ قُرَيْشٍ .

Ali Bin Ibrahim, fromhis father, from Ibn Abu Umeyr, from hammad, from Zurara who said,

‘I saw upon Abu Ja’farasws some dyed clothes, so heasws said: ‘Iasws (just) married a woman from Qureysh’.[2036]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نَهَانِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ لُبْسِ ثِيَابِ الشُّهْرَةِ وَ لَا أَقُولُ نَهَاكُمْ عَنْ لِبَاسِ الْمُعَصْفَرِ الْمُفْدَمِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww forbade measws from wearing the defaming clothes, and Iasws am not saying hesaww forbade you all from wearing the dyed, the vibrant-coloured’.[2037]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ الْمُفْدَمُ إِلَّا لِلْعَرُوسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,

Abu Abdullahasws has said: ‘The vibrant-coloured (clothing) is disliked except for the wedding’.[2038]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّا نَلْبَسُ الْمُعَصْفَرَاتِ وَ الْمُضَرَّجَاتِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Ja’farasws having said: ‘weasws wear the dyed clothes and the reddened (vibrant-coloured) ones’.[2039]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ بُرَيْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ عَلَيْهِ مِلْحَفَةٌ حَمْرَاءُ جَدِيدَةٌ شَدِيدَةُ الْحُمْرَةِ فَتَبَسَّمْتُ حِينَ دَخَلْتُ فَقَالَ كَأَنِّي أَعْلَمُ لِمَ ضَحِكْتَ ضَحِكْتَ مِنْ هَذَا الثَّوْبِ الَّذِي هُوَ عَلَيَّ إِنَّ الثَّقَفِيَّةَ أَكْرَهَتْنِي عَلَيْهِ وَ أَنَا أُحِبُّهَا فَأَكْرَهَتْنِي عَلَى لُبْسِهَا ثُمَّ قَالَ إِنَّا لَا نُصَلِّي فِي هَذَا وَ لَا تُصَلُّوا فِي الْمُشْبَعِ الْمُضَرَّجِ

Abu Ali Al Ashary, form Muhammad Bin Abdul Jabbar, from Safwan, from Bureyd, from Malik Bin Ayn who said,

‘I went over to Abu Ja’farasws and upon himasws was a red sheet, new, intensely red. So I smiled when I entered, so heasws said: ‘It is as if Iasws know why you are laughing. You are laughing at this cloth, which is upon measws. It was the Saqafiyya woman who compelled measws over it, and Iasws love her, so she compelled measws upon wearing it’. Then heasws said: ‘Weasws do not Pray in this nor do weasws Pray in vibrant colours’.

قَالَ ثُمَّ دَخَلْتُ عَلَيْهِ وَ قَدْ طَلَّقَهَا فَقَالَ سَمِعْتُهَا تَبَرَّأُ مِنْ عَلِيٍّ ( عليه السلام ) فَلَمْ يَسَعْنِي أَنْ أُمْسِكَهَا وَ هِيَ تَبَرَّأُ مِنْهُ .

He (the narrator) said, ‘Then I went over to himasws, and heasws had divorced her, so heasws said: ‘Iasws heard her disavowing from Aliasws, so there was no leeway for measws that Iasws should keep her and she disavowed from himasws’.[2040]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَلْبَسُ الْمُعَصْفَرَ وَ الْمُنَيَّرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws used to wear the dyed and the radiant (clothes)’.[2041]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَتْ لَهُ مِلْحَفَةٌ مُوَرَّسَةٌ يَلْبَسُهَا فِي أَهْلِهِ حَتَّى يَرْدَعَ عَلَى جَسَدِهِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww had a sheet made in Wars (a city), wearing it among hissaww family until heasws turned it upon hissaww body’.

وَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كُنَّا نَلْبَسُ الْمُعَصْفَرَ فِي الْبَيْتِ .

And he (the narrator) said, ‘Abu Ja’farasws said: ‘Weasws wear the dyed clothes in the house’.[2042]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صِبْغُنَا الْبَهْرَمَانُ وَ صِبْغُ بَنِي أُمَيَّةَ الزَّعْفَرَانُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Ourasws dyeing is Al-Bahramaan, and the dyeing of the Clan of Umayya is the saffron’.[2043]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ رَأَيْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) طَيْلَسَاناً أَزْرَقَ .

A number of our companions, from sahl Bin ZIyad, from Muhammad Bin Isa, from Yunus who said,

‘I saw a blue pallium upon Abu Al-Hassanasws’.[2044]

مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ رَأَيْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) ثَوْباً عَدَسِيّاً .

Muhammad Bin Isa, from Muhammad Bin Ali who said,

‘I saw a seed-shaped cloth upon Abu Al-Hassanasws’.[2045]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ الزَّيَّاتِ الْبَصْرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَا وَ صَاحِبٌ لِي وَ إِذَا هُوَ فِي بَيْتٍ مُنَجَّدٍ وَ عَلَيْهِ مِلْحَفَةٌ وَرْدِيَّةٌ وَ قَدْ حَفَّ لِحْيَتَهُ وَ اكْتَحَلَ فَسَأَلْنَاهُ عَنْ مَسَائِلَ فَلَمَّا قُمْنَا قَالَ لِي يَا حَسَنُ قُلْتُ لَبَّيْكَ قَالَ إِذَا كَانَ غَداً فَائْتِنِي أَنْتَ وَ صَاحِبُكَ فَقُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from Al Hassan Al Zayyat Al Basry who said,

‘I and a companion of mine went to Abu Ja’farasws, and heasws was is a recently refurbished room, and upon himasws was a pink sheet, and had trimmed hisasws beard and applied kohl. So we asked himasws certain questions. So when we arose, heasws said to me: ‘O Hassan!’ I said, ‘At yourasws service!’ Heasws said: ‘When it is the morning, so come to me, you and your companion’. So I said, ‘Yes, may I be sacrificed for youasws’.

فَلَمَّا كَانَ مِنَ الْغَدِ دَخَلْتُ عَلَيْهِ وَ إِذَا هُوَ فِي بَيْتٍ لَيْسَ فِيهِ إِلَّا حَصِيرٌ وَ إِذَا عَلَيْهِ قَمِيصٌ غَلِيظٌ ثُمَّ أَقْبَلَ عَلَى صَاحِبِي فَقَالَ يَا أَخَا أَهْلِ الْبَصْرَةِ إِنَّكَ دَخَلْتَ عَلَيَّ أَمْسِ وَ أَنَا فِي بَيْتِ الْمَرْأَةِ وَ كَانَ أَمْسِ يَوْمَهَا وَ الْبَيْتُ بَيْتَهَا وَ الْمَتَاعُ مَتَاعَهَا فَتَزَيَّنَتْ لِي عَلَى أَنْ أَتَزَيَّنَ لَهَا كَمَا تَزَيَّنَتْ لِي فَلَا يَدْخُلْ قَلْبَكَ شَيْ‏ءٌ فَقَالَ لَهُ صَاحِبِي جُعِلْتُ فِدَاكَ قَدْ كَانَ وَ اللَّهِ دَخَلَ فِي قَلْبِي شَيْ‏ءٌ فَأَمَّا الْآنَ فَقَدْ وَ اللَّهِ أَذْهَبَ اللَّهُ مَا كَانَ وَ عَلِمْتُ أَنَّ الْحَقَّ فِيمَا قُلْتَ .

So when it was the morning, we went over to himasws, and heasws was in a room in which there was nothing except for a mat and upon himasws was a coarse shirt. Then heasws faced towards my companions, so heasws said: ‘O brother of the people of Al-Basra! You came over to measws yesterday and Iasws was in the wife’s chamber, and yesterday was her day, and the room was her room, and the chattels were her chattels. So she adorned for measws upon (the condition) that Iasws would adorn for her just as she had adorned for measws, therefore do not let anything enter your heart’. So my companion said to himasws, ‘May I be sacrificed for youasws! By Allahazwj, there had entered something into my heart, so as for now, so by Allahazwj, Allahazwj has Removed what was (in my heart), and I know that the truth is in what youasws say’.[2046]

باب لُبْسِ السَّوَادِ

Chapter 6 – Wearing the black

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَكْرَهُ السَّوَادَ إِلَّا فِي ثَلَاثٍ الْخُفِّ وَ الْعِمَامَةِ وَ الْكِسَاءِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,

‘Rasool-Allahsaww used to dislike (wearing) the black except regarding three (apparels) – the socks, and the turban, and the cloak’.[2047]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْحِيرَةِ فَأَتَاهُ رَسُولُ أَبِي جَعْفَرٍ الْخَلِيفَةِ يَدْعُوهُ فَدَعَا بِمِمْطَرٍ أَحَدُ وَجْهَيْهِ أَسْوَدُ وَ الْآخَرُ أَبْيَضُ فَلَبِسَهُ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَا إِنِّي أَلْبَسُهُ وَ أَنَا أَعْلَمُ أَنَّهُ لِبَاسُ أَهْلِ النَّارِ .

Abu Ali Al Ashary, from one of his companions, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I was in the presence of Abu Abdullahasws at Al-Hira, a messenger of Abu Ja’far the Caliph came over calling himasws. So heasws called for the rain-coat, one aspect of it being black and the other white, so heasws wore it. Then Abu Abdullahasws said: ‘But, Iasws am wearing it and Iasws know that it is a clothing of the inhabitants of the Fire’.[2048]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ رَاشِدٍ عَنْ أَبِيهِ قَالَ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) وَ عَلَيْهِ دُرَّاعَةٌ سَوْدَاءُ وَ طَيْلَسَانٌ أَزْرَقُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Suleyman Bin Rashid, from his father who said,

‘I saw Aliasws Bin Al-Husaynasws and upon himasws was a black cloak and a blue pallium’.[2049]

باب الْكَتَّانِ

Chapter 7 – The flax (sisal etc.)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْكَتَّانُ مِنْ لِبَاسِ الْأَنْبِيَاءِ وَ هُوَ يُنْبِتُ اللَّحْمَ .

A number of our companions, from Ahmad Bin Muhammad, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullahasws said: ‘The flax (fibres from plants) is from the clothing of the Prophetsas, and it builds the flesh’.[2050]

باب لُبْسِ الصُّوفِ وَ الشَّعْرِ وَ الْوَبَرِ

Chapter 8 – Wearing the wool, and the hair, and the fur

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَلْبَسِ الصُّوفَ وَ الشَّعْرَ إِلَّا مِنْ عِلَّةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Do not wear the wool and the hair, except for a reason’.[2051]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ الْبَسُوا الثِّيَابَ مِنَ الْقُطْنِ فَإِنَّهُ لِبَاسُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ لِبَاسُنَا وَ لَمْ يَكُنْ يَلْبَسُ الصُّوفَ وَ الشَّعْرَ إِلَّا مِنْ عِلَّةٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abdullah Bin Abdul Rahman, from Shuayb, form Abu Baseer,

(It has been narrated) from Abu Abdullahasws from Amir Al-Momineenasws having said: ‘Wear the cotton dresses for it is a clothing of Rasool-Allahsaww and ourasws clothing, and do not become a wearer of the wool, and the hair, except for a reason’.[2052]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْكَرِيمِ الْهَمْدَانِيِّ عَنْ أَبِي تُمَامَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) إِنَّ بِلَادَنَا بِلَادٌ بَارِدَةٌ فَمَا تَقُولُ فِي لُبْسِ هَذَا الْوَبَرِ قَالَ الْبَسْ مِنْهَا مَا أُكِلَ وَ ضُمِنَ .

A number of our companions, from Sahl Bin Ziyad from Muhammad Bin Isa, from Usman Bin Saeed, from Abdul Kareem Al Hamdany, from Abu Tamama who said,

‘I said to Abu Ja’farasws the 2nd that our city is a cold city, so what are youasws saying regarding wearing of these furs’. Heasws said: ‘Wear from it what can be eaten (Permissible animals), and responsibly’.[2053]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ عَنْ أَبِيهِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيْهِ قَمِيصٌ غَلِيظٌ خَشِنٌ تَحْتَ ثِيَابِهِ وَ فَوْقَهَا جُبَّةُ صُوفٍ وَ فَوْقَهَا قَمِيصٌ غَلِيظٌ فَمَسِسْتُهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَكْرَهُونَ لِبَاسَ الصُّوفِ فَقَالَ كَلَّا كَانَ أَبِي مُحَمَّدُ بْنُ عَلِيٍّ ( عليه السلام ) يَلْبَسُهَا وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَلْبَسُهَا وَ كَانُوا ( عليهم السلام ) يَلْبَسُونَ أَغْلَظَ ثِيَابِهِمْ إِذَا قَامُوا إِلَى الصَّلَاةِ وَ نَحْنُ نَفْعَلُ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad in Abdul Jabbar, from Ibn Fazzal, from Muhammad Bin Al Husayn Bin Kaseer Al Khazzaz, from his father who said,

‘I saw Abu Abdullahasws, and upon himasws was a coarse, rough shirt underneath hisasws clothes, and above it was a woolen coat, and above it was a coarse shirt. So I touched it and said, ‘May I be sacrificed for youasws! The people are disliking the woolen dress’. So heasws said: ‘Never! Myasws fatherasws Muhammadasws Bin Aliasws wore it, and Aliasws Bin Al-Husaynasws wore it, and theyasws used to wear the roughest of their clothes whenever theyasws stood for the Prayer, and weasws do that (as well)’.[2054]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ الرِّيشِ أَ ذَكِيٌّ هُوَ فَقَالَ كَانَ أَبِي ( عليه السلام ) يَتَوَسَّدُ الرِّيشَ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jareer Al Qummy who said,

‘I asked Al-Rezaasws about the feather, is it pure?’ So heasws said: ‘Myasws fatherasws used to stuff the pillow with the feathers’.[2055]

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باب لُبْسِ الْخَزِّ

Chapter 9 – Wearing Al-Khazz

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ خَرَجَ أَبُو جَعْفَرٍ ( عليه السلام ) يُصَلِّي عَلَى بَعْضِ أَطْفَالِهِمْ وَ عَلَيْهِ جُبَّةُ خَزٍّ صَفْرَاءُ وَ مِطْرَفُ خَزٍّ أَصْفَرُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘Abu Ja’farasws Prayed upon one of hisasws children, and upon himasws was a yellow Al-Khazz coat and a yellow Al-Khazz shawl’.[2056]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَلْبَسُ الْجُبَّةَ الْخَزَّ بِخَمْسِينَ دِينَاراً وَ الْمِطْرَفَ الْخَزَّ بِخَمْسِينَ دِينَاراً .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Aliasws Bin Al-Husaynasws used to wear Al-Khazz coat of fifty Dinars, and Al-Khazz shawl of fifty Dinars’.[2057]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ وَ أَنَا عِنْدَهُ عَنْ جُلُودِ الْخَزِّ فَقَالَ لَيْسَ بِهَا بَأْسٌ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ إِنَّهَا فِي بِلَادِي وَ إِنَّمَا هِيَ كِلَابٌ تَخْرُجُ مِنَ الْمَاءِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا خَرَجَتْ مِنَ الْمَاءِ تَعِيشُ خَارِجَةً مِنَ الْمَاءِ فَقَالَ الرَّجُلُ لَا قَالَ فَلَا بَأْسَ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘A man asked Abu Abdullahasws and I was in hisasws presence, about Al-Khazz (Otter-skin?) dress. So heasws said: ‘There is no problem with it’. So the man said, ‘May I be sacrificed for youasws! These are dogs coming out from the water’. So Abu Abdullahasws said: ‘When it comes out from the water, does it live outside the water?’ So the man said, ‘No’. Heasws said, ‘So there is no problem’.[2058]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَلْبَسُ فِي الشِّتَاءِ الْخَزَّ وَ الْمِطْرَفَ الْخَزَّ وَ الْقَلَنْسُوَةَ الْخَزَّ فَيَشْتُو فِيهِ وَ يَبِيعُ الْمِطْرَفَ فِي الصَّيْفِ وَ يَتَصَدَّقُ بِثَمَنِهِ ثُمَّ يَقُولُ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I heard himasws saying: ‘Aliasws Bin Al-Husaynasws used to wear Al-Khazz in the winter, and Al-Khazz shawl, and a hood of Al-Khazz. So heasws would be wearing it in the winter, and sell the shawl in the summer and give charity with its price. Then heasws was saying [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions?’.[2059]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي دَاوُدَ يُوسُفَ بْنِ إِبْرَاهِيمَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ قَبَاءُ خَزٍّ وَ بِطَانَتُهُ خَزٌّ وَ طَيْلَسَانُ خَزٍّ مُرْتَفِعٌ فَقُلْتُ إِنَّ عَلَيَّ ثَوْباً أَكْرَهُ لُبْسَهُ فَقَالَ وَ مَا هُوَ قُلْتُ طَيْلَسَانِي هَذَا قَالَ وَ مَا بَالُ الطَّيْلَسَانِ قُلْتُ هُوَ خَزٌّ قَالَ وَ مَا بَالُ الْخَزِّ قُلْتُ سَدَاهُ إِبْرِيسَمٌ قَالَ وَ مَا بَالُ الْإِبْرِيسَمِ قَالَ لَا يُكْرَهُ أَنْ يَكُونَ سَدَى الثَّوْبِ إِبْرِيسَماً وَ لَا زِرُّهُ وَ لَا عَلَمُهُ إِنَّمَا يُكْرَهُ الْمُصْمَتُ مِنَ الْإِبْرِيسَمِ لِلرِّجَالِ وَ لَا يُكْرَهُ لِلنِّسَاءِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al Ays Bin Al Qasim, from Abu Dawood Yusuf Bin Ibrahim who said,

‘I went over to Abu Abdullahasws and upon me was an Al-Khazz cloak, and its lining was of Khazz, and a pallium of Khazz, of high quality. So I said, ‘Upon me are clothes which I dislike to wear’. So heasws said: ‘And what is it?’ I said, ‘This pallium of mine’. Heasws said: ‘And what is the matter with the pallium?’ I said, ‘It is of Khazz’. Heasws said: ‘And what is the matter with Al-Khazz?’ I said, ‘Its lining is of silk’. Heasws said: ‘And what is the matter with the silk?’

Heasws said: ‘Do not dislike it if the lining of the cloth happens to be of silk, nor its buttons, nor its emblem. But rather it is disliked, the entirety of it from the silk, for the men and it is not disliked for the women’.[2060]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّا مَعَاشِرَ آلِ مُحَمَّدٍ نَلْبَسُ الْخَزَّ وَ الْيُمْنَةَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Musa Bin Al Qasim, from Amro Bin Usman, form Abu Jameela, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The group of the Progenyasws of Muhammadsaww, weasws wear Al-Khazz and the Yemeni (clothes)’.[2061]

عَنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ جُلُودِ الْخَزِّ فَقَالَ هُوَ ذَا نَلْبَسُ الْخَزَّ فَقُلْتُ جُعِلْتُ فِدَاكَ ذَاكَ الْوَبَرُ فَقَالَ إِذَا حَلَّ وَبَرُهُ حَلَّ جِلْدُهُ .

From him, from his father, from Sa’ad Bin Sa’ad who said,

‘I asked Al-Rezaasws about the skin of Al-Khazz (Otter?), so heasws said: ‘It is that Al-Khazz which weasws wear’. So I said, ‘May I be sacrificed for youasws! That is the fur?’ So heasws said: ‘When its fur is Permissible, so its skin is Permissible (to wear)’.[2062]

عَنْهُ عَنْ جَعْفَرِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ الدَّوَابِّ الَّتِي يُعْمَلُ الْخَزُّ مِنْ وَبَرِهَا أَ سِبَاعٌ هِيَ فَكَتَبَ ( عليه السلام ) لَبِسَ الْخَزَّ الْحُسَيْنُ بْنُ عَلِيٍّ وَ مِنْ بَعْدِهِ جَدِّي ( عليهما السلام ) .

From him, from Ja’far Bin Isa who said,

‘I wrote to Abu Al-Hassan Al-Rezaasws asking himasws about the animals from which Al-Khazz is made, from their fur, is it a predator?’ So heasws wrote: ‘Al-Husaynasws Bin Aliasws wore Al-Khazz, and from after himasws, myasws grandfatherasws’.[2063]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ ( عليه السلام ) وَ عَلَيْهِ جُبَّةُ خَزٍّ دَكْنَاءُ فَوَجَدُوا فِيهَا ثَلَاثَةً وَ سِتِّينَ مِنْ بَيْنِ ضَرْبَةٍ بِالسَّيْفِ وَ طَعْنَةٍ بِالرُّمْحِ أَوْ رَمْيَةٍ بِالسَّهْمِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Husaynasws Bin Aliasws was killed and upon himasws was a coat of dark Khazz, so they found therein sixty three tears from the strikes with the sword, and the stabbings with the spear, or the shootings with the arrow’.[2064]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَفْصِ بْنِ عَمْرٍو أَبِي مُحَمَّدٍ مُؤَذِّنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ رَأَيْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُصَلِّي فِي الرَّوْضَةِ جُبَّةَ خَزٍّ سَفَرْجَلِيَّةً .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Hafs Bin Amro Abu Muhammad the announcer of Ali Bin Yaqteen who said,

‘I saw upon Abu Abdullahasws, and heasws was Praying in the garden, a quince-coloured Khazz cloak’.[2065]

باب لُبْسِ الْوَشْيِ

Chapter 10 – Wearing Al-Washy

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِرٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) اشْتَرِ لِنَفْسِكَ خَزّاً وَ إِنْ شِئْتَ فَوَشْياً فَقُلْتُ كُلَّ الْوَشْيِ فَقَالَ وَ مَا الْوَشْيُ قُلْتُ مَا لَمْ يَكُنْ فِيهِ قُطْنٌ يَقُولُونَ إِنَّهُ حَرَامٌ قَالَ الْبَسْ مَا فِيهِ قُطْنٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, and Sahl Bin Ziyad, form Muhammad Bin Isa, from Yasser who said,

‘Abu Al-Hassanasws said to me: ‘Buy Khazz for yourself, and if you so desire to, so Washy’. So I said, ‘They are all Al-Washy’. So heasws said: ‘And what is Al-Washy?’ I said, ‘What does not happen to have cotton in it. They (people) are saying, it is Prohibited’. Heasws said: ‘Wear what has cotton in it’.[2066]

عَنْهُ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحُسَيْنِ بْنِ سَالِمٍ الْعِجْلِيِّ أَنَّهُ حُمِلَ إِلَيْهِ الْوَشْيُ .

From him, form Yunus Bin Yaqoub, from Al Husayn Bin Salim Al Ijaly, that - he delivered Al-Washy to himasws’.[2067]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ حَدَّثَنِي مَنْ أَثِقُ بِهِ أَنَّهُ رَأَى عَلَى جِوَارِي أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) الْوَشْيَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yunus Bin Yaqoub who said,

‘It was narrated to me by the one is reliable with it that he saw Al-Washy upon a slave girl of Abu Al-Hassan Musaasws Bin Ja’farasws’.[2068]

باب لُبْسِ الْحَرِيرِ وَ الدِّيبَاجِ

Chapter 11 – Wearing the silk and the brocade

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَلْبَسُ الرَّجُلُ الْحَرِيرَ وَ الدِّيبَاجَ إِلَّا فِي الْحَرْبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,

Abu Abdullahasws has said: ‘The man should not wear the silk and the brocade except during the battle’.[2069]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَسَا أُسَامَةَ بْنَ زَيْدٍ حُلَّةَ حَرِيرٍ فَخَرَجَ فِيهَا فَقَالَ مَهْلًا يَا أُسَامَةُ إِنَّمَا يَلْبَسُهَا مَنْ لَا خَلَاقَ لَهُ فَاقْسِمْهَا بَيْنَ نِسَائِكَ .

From him, from Ibn Fazzal, from Abu Jameela, from Lays Al Murady who said,

‘Abu Abdullahasws said that Rasool-Allahsaww clothed Asama Bin Zayd with a silk garment (for a military expedition). Then (after the battle) he came out wearing it, so hesaww said: ‘No, O Asama! But rather it is worn by the one who has no manners for him, therefore distribute it between your womenfolk’.[2070]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لِبَاسِ الْحَرِيرِ وَ الدِّيبَاجِ فَقَالَ أَمَّا فِي الْحَرْبِ فَلَا بَأْسَ بِهِ وَ إِنْ كَانَ فِيهِ تَمَاثِيلُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the dresses of the silk and the brocade, so heasws said: ‘As for during the battle, so there is no problem with it, and even though there were pictures in it’.[2071]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَصْلُحُ لِلرَّجُلِ أَنْ يَلْبَسَ الْحَرِيرَ إِلَّا فِي الْحَرْبِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Ismail Bin Al Fazl,

Abu Abdullahasws has said: ‘It is not correct for the men that they should wear the silk except during the battle’.[2072]

حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلَى أَبِي الْحَسَنِ ( عليه السلام ) عَنْهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ الْخَشِنَ وَ يَتَخَشَّعُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ( عليه السلام ) نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِ

Humeyd Bin Ziyad, from Muhammad Bin Isa, from Al Abbas Bin Hilal Al Shamy,

A slave of Abu Al-Hassanasws, from himasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! How fascinating to the people is the one who eats tasteless food and wears rough clothes and is humble’. So heasws said: ‘But do you not know that Yusufas, a Prophetas son of a Prophetas was wearing gowns of embroidered brocade and buttons of gold, and heas would sit in the gathering of the progeny of Pharaohla, giving judgements. So the people were not needy to hisas clothes, but rather they were needy to hisas equitable decisions.

وَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ فِي أَنَّ إِذَا قَالَ صَدَقَ وَ إِذَا وَعَدَ أَنْجَزَ وَ إِذَا حَكَمَ عَدَلَ إِنَّ اللَّهَ لَا يُحَرِّمُ طَعَاماً وَ لَا شَرَاباً مِنْ حَلَالٍ وَ إِنَّمَا حَرَّمَ الْحَرَامَ قَلَّ أَوْ كَثُرَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ .

And rather what is needed from the Imam (leader) is that he should speak the truth, and when he makes a promise, fulfils it, and when he gives a judgement, does justice. Allahazwj did not Prohibit food nor drinks from the Permissible, but rather Heazwj Prohibited from the Prohibitions, be it little or a lot, and Allahazwj Mighty and Majestic has Said [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions?’.[2073]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَلْبَسَ الْقَمِيصَ الْمَكْفُوفَ بِالدِّيبَاجِ وَ يَكْرَهُ لِبَاسَ الْحَرِيرِ وَ لِبَاسَ الْقَسِّيِّ الْوَشْيِ وَ يَكْرَهُ لِبَاسَ الْمِيثَرَةِ الْحَمْرَاءِ فَإِنَّهَا مِيثَرَةُ إِبْلِيسَ .

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, form Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws that heasws disliked wearing the shirt hemmed with the brocade, and disliked the silk clothes, and the embroidered clothes, and disliked red cushion covers, for these are the cushions of Ibleesla’.[2074]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَصْلُحُ لِبَاسُ الْحَرِيرِ وَ الدِّيبَاجِ فَأَمَّا بَيْعُهُمَا فَلَا بَأْسَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Al Ahmar, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘It is not correct wearing the silk and the brocade (for men), so as for selling these, so there is no problem’.[2075]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النِّسَاءُ يَلْبَسْنَ الْحَرِيرَ وَ الدِّيبَاجَ إِلَّا فِي الْإِحْرَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The women can wear the silk and the brocade except in the Ihraam (for Hajj)’.[2076]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ مُوسَى عَنْ أَبِيهِ قَالَ سَأَلْتُهُ عَنِ الْإِبْرِيسَمِ وَ الْقَزِّ قَالَ هُمَا سَوَاءٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Al Abbas Bin Musa, from his father who said,

‘I asked himasws about Al-Ibrisam and Al-Qazz. Heasws said: ‘They are both the same (silk)’.[2077]

عَنْهُ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِلِبَاسِ الْقَزِّ إِذَا كَانَ سَدَاهُ أَوْ لَحْمَتُهُ مَعَ الْقُطْنِ أَوْ كَتَّانٍ .

From him, from his father, from Al Qasim Bin Urwa, from Ubeyd Bin Zurara,

Abu Abdullahasws has said: ‘There is no problem with Al-Qazz (silk) clothes when it was either seamed or united with the cotton or flax’.[2078]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلَ الْحَسَنُ بْنُ قِيَامَا أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الثَّوْبِ الْمُلْحَمِ بِالْقَزِّ وَ الْقُطْنِ وَ الْقَزُّ أَكْثَرُ مِنَ النِّصْفِ أَ يُصَلَّى فِيهِ قَالَ لَا بَأْسَ وَ قَدْ كَانَ لِأَبِي الْحَسَنِ ( عليه السلام ) مِنْهُ جِبَابٌ كَذَلِكَ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Al-Hassan Bin Qiyama asked Abu Al-Hassanasws about the clothes seamed with the Al-Qazz (silk), and the cotton, and Al-Qazz (silk) is more than the half, can one Pray in it?’ Heasws said: ‘There is no problem’. - and Abu Al-Hassanasws used to have gowns from it like that’.[2079]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تَلْبَسَ الْحَرِيرَ الْمَحْضَ وَ هِيَ مُحْرِمَةٌ وَ أَمَّا فِي الْحَرِّ وَ الْبَرْدِ فَلَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the woman that she should wear the pure silk and she is in Ihraam (for Hajj), and as for during the heat and the cold, so there is no problem’.[2080]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ وَ أَنَا عِنْدَهُ سَدَاهَا الْإِبْرِيسَمُ أَ يَلْبَسُهَا وَ كَانَ وَجَدَ الْبَرْدَ فَأَمَرَهُ أَنْ يَلْبَسَهَا .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Abu Al Hassan Al Ahmasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Saeed asked himasws about the gown, and I was in hisasws presence, its hemming being of silk, can one wear it and he was feeling cold?’ So heasws instructed him that he can wear it’.[2081]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الثَّوْبِ يَكُونُ فِيهِ الْحَرِيرُ فَقَالَ إِنْ كَانَ فِيهِ خِلْطٌ فَلَا بَأْسَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Ismail Bin Al Fazl,

(It has been narrated) from Abu Abdullahasws regarding the clothes in which happens to be the silk. So heasws said: ‘If it was mixed in it, so there is no problem’.[2082]

باب تَشْمِيرِ الثِّيَابِ

Chapter 12 – Rolling up of the garments

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ثِيابَكَ فَطَهِّرْ قَالَ فَشَمِّرْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Blessed and High, and [74:4] And your garments do purify. Heasws said: ‘Roll-up (i.e. keep them clean, not let them drag on the ground)’.[2083]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ عِنْدَكُمْ فَأَتَى بَنِي دِيوَانٍ وَ اشْتَرَى ثَلَاثَةَ أَثْوَابٍ بِدِينَارٍ الْقَمِيصَ إِلَى فَوْقِ الْكَعْبِ وَ الْإِزَارَ إِلَى نِصْفِ السَّاقِ وَ الرِّدَاءَ مِنْ بَيْنِ يَدَيْهِ إِلَى ثَدْيَيْهِ وَ مِنْ خَلْفِهِ إِلَى أَلْيَتَيْهِ ثُمَّ رَفَعَ يَدَهُ إِلَى السَّمَاءِ فَلَمْ يَزَلْ يَحْمَدُ اللَّهَ عَلَى مَا كَسَاهُ حَتَّى دَخَلَ مَنْزِلَهُ ثُمَّ قَالَ هَذَا اللِّبَاسُ الَّذِي يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَلْبَسُوهُ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ahmad Bin Aiz, from Abu Khadeeja, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was among you all, so heasws went over to the Clan of Deywan and bought three garments with one Dinar – the shirt which was up to above the heel, and the trouser up to the half of the leg, and the cloak from hisasws front was up to his chest, and from behind himasws was up to hisasws lower back. Then heasws raised hisasws hands towards the sky, and heasws did not cease to Praise Allahazwj what Heazwj has Clothed himasws with until heasws entered hisasws house. Then heasws said: ‘This is the dress which is befitting for the Muslims that they should be wearing it’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ لَكِنْ لَا يَقْدِرُونَ أَنْ يَلْبَسُوا هَذَا الْيَوْمَ وَ لَوْ فَعَلْنَاهُ لَقَالُوا مَجْنُونٌ وَ لَقَالُوا مُرَاءٍ وَ اللَّهُ تَعَالَى يَقُولُ وَ ثِيابَكَ فَطَهِّرْ قَالَ وَ ثِيَابَكَ ارْفَعْهَا وَ لَا تَجُرَّهَا وَ إِذَا قَامَ قَائِمُنَا كَانَ هَذَا اللِّبَاسَ .

Abu Abdullahasws said: ‘But weasws are not able to wear it today, and were weasws to do it, they would say, ‘Insane’, and they would say, ‘Show-off’, and Allahazwj the High is Saying [74:4] And your garments do purify’. Heasws said: ‘And your clothes, raise these and do not let it flow (upon the ground), and when ourasws Qaimasws rises, this would be the clothing’.[2084]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ اللَّهِ بْنِ يَعْقُوبَ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ أَمَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ أَشْتَرِيَ لَهُ إِزَاراً فَقُلْتُ لَهُ إِنِّي لَسْتُ أُصِيبُ إِلَّا وَاسِعاً قَالَ اقْطَعْ مِنْهُ وَ كُفَّهُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Yunus Bin Yaqoub, from Abdullah Bin Yaqoub, from Abdullah Bin Hilal who said,

‘Abu Abdullahasws ordered me that I should buy a trouser for himasws. So I said to himasws, ‘I could not find except for the extensive ones’. Heasws said: ‘Cut off from it and hem it’.

قَالَ ثُمَّ قَالَ إِنَّ أَبِي قَالَ وَ مَا جَاوَزَ الْكَعْبَيْنِ فَفِي النَّارِ .

He (the narrator) said, ‘Then heasws said: ‘Myasws fatherasws said: ‘And whatever exceeds the two heels, so it is in the Fire’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ مِثْلَهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from yunus Bin Yaqoub – similar to it’.[2085]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْيَمَامَةِ كَانَ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) أَيَّامَ حُبِسَ بِبَغْدَادَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ ( صلى الله عليه وآله ) وَ ثِيابَكَ فَطَهِّرْ وَ كَانَتْ ثِيَابُهُ طَاهِرَةً وَ إِنَّمَا أَمَرَهُ بِالتَّشْمِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Bin Usman,

(It has been narrated) from a man from the people of Al-Yamama who was with Abu Al-Hassanasws (7th Imamasws) was imprisoned at Baghdad, said, ‘Abu Al-Hassanasws said to me: ‘Allahazwj the High Said to Hisazwj Prophetsaww [74:4] And your garments do purify, and hissaww garment was clean, but rather hesaww was Commanded with the rolling-up’.[2086]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) أَوْصَى رَجُلًا مِنْ بَنِي تَمِيمٍ فَقَالَ لَهُ إِيَّاكَ وَ إِسْبَالَ الْإِزَارِ وَ الْقَمِيصِ فَإِنَّ ذَلِكَ مِنَ الْمَخِيلَةِ وَ اللَّهُ لَا يُحِبُّ الْمَخِيلَةَ .

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws that the Prophetsaww advised a man from the Clan of Tameem so hesaww said to him: ‘Beware of letting the trousers and the shirt to drag, for that is from the fancifulness and Allahazwj does not Love the fanciful’.[2087]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ أَبَانٍ عَنْ أَبِي حَمْزَةَ رَفَعَهُ قَالَ نَظَرَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى فَتًى مُرْخٍ إِزَارَهُ فَقَالَ يَا بُنَيَّ ارْفَعْ إِزَارَكَ فَإِنَّهُ أَبْقَى لِثَوْبِكَ وَ أَنْقَى لِقَلْبِكَ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Aban, from Abu Hamza, raising it, said,

‘Amir Al-Momineenasws looked at a youth who had relaxed his trouser. So heasws said: ‘O myasws son! Raise your trouser, for it is more lasting for your clothes, and more cleansing for your heart (from fancifulness)’.[2088]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا لَبِسَ الْقَمِيصَ مَدَّ يَدَهُ فَإِذَا طَلَعَ عَلَى أَطْرَافِ الْأَصَابِعِ قَطَعَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Amir Al-Momineenasws wore the shirt, extended hisasws hand, so if it was longer upon the sides of his fingers, cut it off’.[2089]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تُرِيدُ أُرِيكَ قَمِيصَ عَلِيٍّ ( عليه السلام ) الَّذِي ضُرِبَ فِيهِ وَ أُرِيكَ دَمَهُ قَالَ قُلْتُ نَعَمْ فَدَعَا بِهِ وَ هُوَ فِي سَفَطٍ فَأَخْرَجَهُ وَ نَشَرَهُ فَإِذَا هُوَ قَمِيصُ كَرَابِيسَ يُشْبِهُ السُّنْبُلَانِيَّ فَإِذَا مُوَضَّعُ الْجَيْبِ إِلَى الْأَرْضِ وَ إِذَا الدَّمُ أَبْيَضُ شِبْهُ اللَّبَنِ شِبْهُ شُطَبِ السَّيْفِ قَالَ هَذَا قَمِيصُ عَلِيٍّ ( عليه السلام ) الَّذِي ضُرِبَ فِيهِ وَ هَذَا أَثَرُ دَمِهِ فَشَبَرْتُ بَدَنَهُ فَإِذَا هُوَ ثَلَاثَةُ أَشْبَارٍ وَ شَبَرْتُ أَسْفَلَهُ فَإِذَا هُوَ اثْنَا عَشَرَ شِبْراً .

A number of our copanions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Al Hassan Al Sayqal who said,

‘Abu Abdullahasws said to me: ‘Would you like measws to show you the shirt of Aliasws in which heasws was struck, or Iasws show youasws hisasws blood?’ I said, ‘Yes’. So heasws called for it, and it was in a basket. So heasws extracted it and displayed it. It was a cotton-like shirt resembling Al-Sunbulany (made in), and there was in the spot of the pocket up to the ground a stain of blood whiter than the milk, resembling a stroke of the sword. Heasws said: ‘This is the shirt of Aliasws in which heasws was struck, and these are the traces of hisasws blood’. So I measured its body by the open palm (Shibr), so it was three open-palm’s width and I measured its bottom by the open palm (Shibr), so it was twelve open-palm’s length’.[2090]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ رَأَيْتُ قَمِيصَ عَلِيٍّ ( عليه السلام ) الَّذِي قُتِلَ فِيهِ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَإِذَا أَسْفَلُهُ اثْنَا عَشَرَ شِبْراً وَ بَدَنُهُ ثَلَاثَةُ أَشْبَارٍ وَ رَأَيْتُ فِيهِ نَضْحَ دَمٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hajjal, from Sa’alba Bin Maymoun, form Zurara Bin Ayn who said,

‘I saw the shirt of Aliasws in which heasws was killed, in the presence of Abu Ja’farasws, so its bottom was of twelve Shibr (open-palm’s width), and its width was of three Shibr (open-palm’s width), and I saw blood stains in it’.[2091]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ رَجُلٍ عَنْ سَلَمَةَ بَيَّاعِ الْقَلَانِسِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا بُنَيَّ أَ لَا تُطَهِّرُ قَمِيصَكَ فَذَهَبَ فَظَنَنَّا أَنَّ ثَوْبَهُ قَدْ أَصَابَهُ شَيْ‏ءٌ فَرَجَعَ فَقَالَ إِنَّهُ هَكَذَا فَقُلْنَا جَعَلَنَا اللَّهُ فِدَاكَ مَا لِقَمِيصِهِ قَالَ كَانَ قَمِيصُهُ طَوِيلًا وَ أَمَرْتُهُ أَنْ يُقَصِّرَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ثِيابَكَ فَطَهِّرْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from a man from salma Baya’a Al Qalanasy who said,

‘I was in the presence of Abu Ja’farasws when Abu Abdullahasws came over to himasws. So Abu Ja’farasws said: ‘O myasws sonasws! Will you not clean yourasws shirt?’ So heasws went, and we thought that something had hit hisasws clothes. So heasws returned and said: ‘It is like this’. So we said, ‘May Allahazwj Make us to be sacrificed for youasws, what is the matter with hisasws shirt?’ Heasws said: ‘Hisasws shirt was long and Iasws instructed himasws that heasws should shorten (it). Allahazwj Mighty and Majestic is Saying [74:4] And your garments do purify’.[2092]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ نَظَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى رَجُلٍ قَدْ لَبِسَ قَمِيصاً يُصِيبُ الْأَرْضَ فَقَالَ مَا هَذَا ثَوْبٌ طَاهِرٌ .

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdul Hameed Al Ta’aiy, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws looked at a man who had worn a shirt which had been hitting the ground, so heasws said: ‘These are not clean clothes’.[2093]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يَجُرُّ ثَوْبَهُ قَالَ إِنِّي لَأَكْرَهُ أَنْ يَتَشَبَّهَ بِالنِّسَاءِ .

From him, from Usman Bin Isa, from Sama’at Bin Mihran,

Abu Abdullahasws having said regarding the man who dragged his clothes: ‘I dislike it if one resembles with the women’.[2094]

عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَعَا بِأَثْوَابٍ فَذَرَعَ مِنْهُ فَعَمَدَ إِلَى خَمْسَةِ أَذْرُعٍ فَقَطَعَهَا ثُمَّ شَبَرَ عَرْضَهَا سِتَّةَ أَشْبَارٍ ثُمَّ شَقَّهُ وَ قَالَ شُدُّوا ضَفَّتَهُ وَ هَدِّبُوا طَرَفَيْهِ .

From him, from his father, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I was in the presence of Abu Abdullahasws, (so heasws) called for the cloth, so heasws measured out five cubits from it, and cut it off. Then heasws measured out its display by six Shibr (open-palm’s width). Then heasws tore it and said, ‘Stitch its borders and trim its edges’.[2095]

باب الْقَوْلِ عِنْدَ لِبَاسِ الْجَدِيدِ

Chapter 13 – The words (to be spoken) when wearing new clothes

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَلْبَسُ الثَّوْبَ الْجَدِيدَ قَالَ يَقُولُ اللَّهُمَّ اجْعَلْهُ ثَوْبَ يُمْنٍ وَ تُقًى وَ بَرَكَةٍ اللَّهُمَّ ارْزُقْنِي فِيهِ حُسْنَ عِبَادَتِكَ وَ عَمَلًا بِطَاعَتِكَ وَ أَدَاءَ شُكْرِ نِعْمَتِكَ الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَ أَتَجَمَّلُ بِهِ فِي النَّاسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who wore the new clothes. Heasws said: ‘He should be saying, ‘O Allahazwj! Make it to be a Bountiful cloth and of piety and of Blessings. O Allahazwj! Grant me in it the goodness of worshipping Youazwj, and working in obedience to Youasws, and being thankful for Youazwj Bounties. The Praise is for Allahazwj Whom Clothed me what I cover my nakedness with and beautify with among the people’.[2096]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَّمَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا لَبِسْتُ ثَوْباً جَدِيداً أَنْ أَقُولَ الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مِنَ اللِّبَاسِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ اللَّهُمَّ اجْعَلْهَا ثِيَابَ بَرَكَةٍ أَسْعَى فِيهَا لِمَرْضَاتِكَ وَ أَعْمُرُ فِيهَا مَسَاجِدَكَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww let measws know: ‘Whenever youasws wear new clothes, youasws should be saying: ‘The Praise is for Allahazwj Who Clothed measws from the clothes what Iasws beautify with among the people. O Allahazwj! Make these to be clothes of Blessings, working in these according to Yourazwj Pleasure and build Yourazwj Masjids in these’.

فَقَالَ يَا عَلِيُّ مَنْ قَالَ ذَلِكَ لَمْ يَتَقَمَّصْهُ حَتَّى يَغْفِرَ اللَّهُ لَهُ وَ فِي نُسْخَةٍ أُخْرَى لَمْ يُصِبْهُ شَيْ‏ءٌ يَكْرَهُهُ .

Hesaww said: ‘O Aliasws! The one who says that would not have worn his shirt but Allahazwj would have Forgiven him’. And in another copy: ‘He would not be hit by anything he dislikes’.[2097]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنِ الْحُسَيْنِ بْنِ أَبِي عُثْمَانَ عَنْ خَالِدٍ الْجَوَّانِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ قَدْ يَنْبَغِي لِأَحَدِكُمْ إِذَا لَبِسَ الثَّوْبَ الْجَدِيدَ أَنْ يُمِرَّ يَدَهُ عَلَيْهِ وَ يَقُولَ الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَ أَتَجَمَّلُ بِهِ فِي النَّاسِ وَ أَتَزَيَّنُ بِهِ بَيْنَهُمْ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Ali Al Hamdany, from Al Husayn Bin Abu Usman, from Khalid Al Jawwad who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘It would have been more befitting for one of you whenever he wore new clothes, that he should pass his hand over it and he should be saying, ‘The Praise is for Allahazwj Who Clothed me what I cover my nakedness with, and beautify with among the people, and adorn with between them’.[2098]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ إِنَّا أَنْزَلْنَاهُ ثِنْتَيْنِ وَ ثَلَاثِينَ مَرَّةً فِي إِنَاءٍ جَدِيدٍ وَ رَشَّ بِهِ ثَوْبَهُ الْجَدِيدَ إِذَا لَبِسَهُ لَمْ يَزَلْ يَأْكُلُ فِي سَعَةٍ مَا بَقِيَ مِنْهُ سِلْكٌ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites [97:1] We have indeed revealed this thirty two times in a new utensil, and sprinkle his new clothes with it when he wears it, he would be eating in ease (plentifully) for as long as a thread from it remains’.[2099]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا كَسَا اللَّهُ تَعَالَى الْمُؤْمِنَ ثَوْباً جَدِيداً فَلْيَتَوَضَّأْ وَ لْيُصَلِّ رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا أُمَّ الْكِتَابِ وَ آيَةَ الْكُرْسِيِّ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِنَّا أَنْزَلْنَاهُ ثُمَّ لْيَحْمَدِ اللَّهَ الَّذِي سَتَرَ عَوْرَتَهُ وَ زَيَّنَهُ فِي النَّاسِ وَ لْيُكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَإِنَّهُ لَا يَعْصِي اللَّهَ فِيهِ وَ لَهُ بِكُلِّ سِلْكٍ فِيهِ مَلَكٌ يُقَدِّسُ لَهُ وَ يَسْتَغْفِرُ لَهُ وَ يَتَرَحَّمُ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Whenever Allahazwj Clothes a Believer with new clothes, so let him perform ablution, and let him Pray two cycles reciting in both of these the Mother of the Book (Chapter 1 – Surah Al-Fatiha), and The Verse of the Chair (Chapter 2:255 Ayat Al-Kursy), and [112:1] Say: He Allah is One (Surah Al-Ikhlaas), and [97:1] We have indeed revealed this (Chapter 97). Then let him Praise Allahazwj Who Veiled his nakedness, and Adorned him among the people, and let him frequently say, ‘There is no Might or power except with Allahazwj’, so he would not disobey Allahazwj in it, and for him would be an Angel for every thread in it, Sanctifying Allahazwj for him, and seeking Forgiveness for him, and beseeching for Mercy to be upon him’.[2100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ النَّيْسَابُورِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ يُونُسَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ أَرَدْتُ الدُّخُولَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَبِسْتُ ثِيَابِي وَ نَشَرْتُ طَيْلَسَاناً جَدِيداً كُنْتُ مُعْجَباً بِهِ فَزَحَمَنِي جَمَلٌ فِي بَعْضِ الطَّرِيقِ فَتَمَزَّقَ مِنْ كُلِّ وَجْهٍ فَاغْتَمَمْتُ لِذَلِكَ

Muhammad Bin Yahya, from Ali Bin Al Husayn Al Neyshapouri, form Abdullah Bin Muhammad, from Ali Bin Al Rayyan, from Yunus, from Umar Bin Yazeed who said,

‘I wanted to go over to Abu Abdullahasws, so I wore my clothes and displayed my new pallium which I was fascinated with. So a camel squeezed me in one of the streets, so it ruptured from every direction. Thus I was gloomy due to that.

فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرَ إِلَى الطَّيْلَسَانِ فَقَالَ لِي مَا لِي أَرَاكَ مُنْهَتِكاً فَأَخْبَرْتُهُ بِالْقِصَّةِ فَقَالَ يَا عُمَرُ إِذَا لَبِسْتَ ثَوْباً جَدِيداً فَقُلْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ تَبْرَأْ مِنَ الْآفَةِ وَ إِذَا أَحْبَبْتَ شَيْئاً فَلَا تُكْثِرْ مِنْ ذِكْرِهِ فَإِنَّ ذَلِكَ مِمَّا يَهُدُّكَ وَ إِذَا كَانَتْ لَكَ إِلَى رَجُلٍ حَاجَةٌ فَلَا تَشْتِمْهُ مِنْ خَلْفِهِ فَإِنَّ اللَّهَ يُوقِعُ ذَلِكَ فِي قَلْبِهِ .

So I came over to Abu Abdullahasws, and heasws looked at my pallium, so heasws said to me: ‘What is the matter Iasws see you with torn clothes?’ So I informed him with the story. So heasws said: ‘O Umar! Whenever you wear new clothes, so say, ‘There is no god except for Allahazwj, Muhammadsaww is Hisazwj Rasoolsaww’, you would be free from the misfortunes; and whenever you love something so do not mention it frequently, for that is from what crushes you; and whenever there is a need for you to a man, so do not insult him from his behind, for Allahazwj would Make that to occur in his heart’.[2101]

باب لُبْسِ الْخُلْقَانِ

Chapter 14 – Wearing the shabby clothes

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْإِسْرَافِ هِرَاقَةُ فَضْلِ الْإِنَاءِ وَ ابْتِذَالُ ثَوْبِ الصَّوْنِ وَ إِلْقَاءُ النَّوَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ali Bin Iqba, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The lowest form of extravagance is discarding the remnants of the vessel, and the routine of wearing the protective clothing, and throwing away cores’.[2102]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَدْنَى مَا يَجِي‏ءُ مِنَ الْإِسْرَافِ قَالَ ابْتِذَالُكَ ثَوْبَ صَوْنِكَ وَ إِهْرَاقُكَ فَضْلَ إِنَائِكَ وَ أَكْلُكَ التَّمْرَ وَ رَمْيَكَ بِالنَّوَى هَاهُنَا وَ هَاهُنَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Suleyman Bin Salih who said,

‘I said to Abu Abdullahasws, ‘What is the lowest of the extravagance?’ Heasws said: ‘Your routinely wearing of your protective clothing, and your discarding the remnants of your utensil, and your eating the dates and your throwing with the core over here and over there’.[2103]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْفَضْلِ بْنِ كَثِيرٍ الْمَدَائِنِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ عَلَيْهِ بَعْضُ أَصْحَابِهِ فَرَأَى عَلَيْهِ قَمِيصاً فِيهِ قَبٌّ قَدْ رَقَعَهُ فَجَعَلَ يَنْظُرُ إِلَيْهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لَكَ تَنْظُرُ فَقَالَ قَبٌّ مُلْقًى فِي قَمِيصِكَ قَالَ فَقَالَ لِيَ اضْرِبْ يَدَكَ إِلَى هَذَا الْكِتَابِ فَاقْرَأْ مَا فِيهِ وَ كَانَ بَيْنَ يَدَيْهِ كِتَابٌ أَوْ قَرِيبٌ مِنْهُ فَنَظَرَ الرَّجُلُ فِيهِ فَإِذَا فِيهِ لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ وَ لَا مَالَ لِمَنْ لَا تَقْدِيرَ لَهُ وَ لَا جَدِيدَ لِمَنْ لَا خَلَقَ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Fazl Bin Kaseer Al Madainy, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘One of his companions went over to himasws, so he saw upon himasws a shirt in which was a patch. So he went on staring at it, so Abu Abdullahasws said: ‘What is the matter with you, staring?’ So he said, ‘A patch attached in yourasws shirt’. Heasws said to me: ‘Strike you hand to this book and read what is in it’; and in front of himasws was a book, or near to himasws. So the man looked in it, and there was (written) in it: ‘There is no faith for the one who has no shame for him, nor any wealth for the one who has no esteem for him, nor anything new for the one who does not have (anything) old for him’.[2104]

باب الْعَمَائِمِ

Chapter 15 – The Turbans

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَمَّمَ وَ لَمْ يَتَحَنَّكْ فَأَصَابَهُ دَاءٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wears a turban and does not Tahannak it (lets one end hang in front and the other at the back), so an illness strikes him and there is no cure for it, so he should not blame anyone except for himself’.[2105]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَمَّامٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مُسَوِّمِينَ قَالَ الْعَمَائِمُ اعْتَمَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ اعْتَمَّ جَبْرَئِيلُ فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Abu Hamman,

(It has been narrated) from Abu Al-Hassanasws regarding the Words of Allahazwj Mighty and Majestic [3:125] marked Angels. Heasws said: ‘The turbans which Rasool-Allahsaww wore, so hesaww let it loose from in front of himsaww, and from behind himsaww, and Jibraeelas wore it letting it loose from in front of himas and from behind himas’.[2106]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَتْ عَلَى الْمَلَائِكَةِ الْعَمَائِمُ الْبِيضُ الْمُرْسَلَةُ يَوْمَ بَدْرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘There were white turbans upon the Angels Sent on the Day of Badr’.[2107]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الْعُقَيْلِيِّ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَمَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) بِيَدِهِ فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ قَصَّرَهَا مِنْ خَلْفِهِ قَدْرَ أَرْبَعِ أَصَابِعَ ثُمَّ قَالَ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ هَكَذَا تِيجَانُ الْمَلَائِكَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Husayn Bin Ali Al Uqayli, from Ali Bin Abdu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww put on the turban on Aliasws by hissaww hand, so hesaww let it hang from in front of him, and shortened it from behind him of the measurement of four fingers, then said: ‘Turn around’. So heasws turned. Then hesaww said: ‘Face mesaww’. So heasws faced. Then hesaww said: ‘This is how the Angels are crowned’.[2108]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعَمَائِمُ تِيجَانُ الْعَرَبِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The turbans are the crowns of the Arabs’.

وَ رُوِيَ أَنَّ الطَّابِقِيَّةَ عِمَّةُ إِبْلِيسَ لَعَنَهُ اللَّهُ .

And it is reported that layering (without letting one end hang in front and the other hang at the back) is a turban of Ibleesla, may Allahazwj Curse himla’.[2109]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ خَرَجَ مِنْ مَنْزِلِهِ مُعْتَمّاً تَحْتَ حَنَكِهِ يُرِيدُ سَفَراً لَمْ يُصِبْهُ فِي سَفَرِهِ سَرَقٌ وَ لَا حَرَقٌ وَ لَا مَكْرُوهٌ .

Abu Ali Al Ashary, from one of his companions, from Ali Bin Al Hakam,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The one who goes out from his house wearing a turban (passing) beneath his chin, intending a journey, would neither be hit during his journey by theft, nor by burning, nor by abhorrence’.[2110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ عِيسَى بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اعْتَمَّ فَلَمْ يُدِرِ الْعِمَامَةَ تَحْتَ حَنَكِهِ فَأَصَابَهُ أَلَمٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ .

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Ja’far Al Baghdady, from Amro Bin Saeed, from Isa Bin Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wears a turban, so he does not circle it beneath his chin, and a sickness hits him for which there is no cure for it, so he should not blame anyone except for himself’.[2111]

باب الْقَلَانِسِ

Chapter 16 – The cap

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْبَسُ الْقَلَانِسَ الْيَمَنِيَّةَ وَ الْبَيْضَاءَ وَ الْمُضَرَّبَةَ وَ ذَاتَ الْأُذُنَيْنِ فِي الْحَرْبِ وَ كَانَتْ عِمَامَتُهُ السَّحَابَ وَ كَانَ لَهُ بُرْنُسٌ يَتَبَرْنَسُ بِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said Rasool-Allahsaww wore Al-Yemeni cap, and the white, and the quilted one, and the one with the two ear-covers during the battle, and hissaww turban was the fastening one and it had a hood for it to cover by’.[2112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْبَسُ قَلَنْسُوَةً بَيْضَاءَ مُضَرَّبَةً وَ كَانَ يَلْبَسُ فِي الْحَرْبِ قَلَنْسُوَةً لَهَا أُذُنَانِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to wear a white quilted cap, and hesaww was wearing it during the battle, a cape which had two ear-coverings for it’.[2113]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اعْمَلْ لِي قَلَانِسَ بَيْضَاءَ وَ لَا تُكَسِّرْهَا فَإِنَّ السَّيِّدَ مِثْلِي لَا يَلْبَسُ الْمُكَسَّرَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Al Husayn Bin Mukhtar who said,

‘Abu Abdullahasws said: ‘Make a white cap for me and do not break it (more than one piece), for the Masterasws like measws does not wear the broken one’.[2114]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّخِذْ لِي قَلَنْسُوَةً وَ لَا تَجْعَلْهَا مُصَبَّغَةً فَإِنَّ السَّيِّدَ مِثْلِي لَا يَلْبَسُهَا يَعْنِي لَا تُكَسِّرْهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yahya Bin Ibrahim Bin Abu Al Balaad, form his father, from Al Husayn Bin Mukhtar who said,

‘Abu Abdullahasws said: ‘Take a cap for me and do not make any colouring to be in it, for the Masterasws like measws does not wear it, meaning do not break it (more than one piece)’.[2115]

باب الِاحْتِذَاءِ

Chapter 17 – The Footwear

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اسْتِجَادَةُ الْحِذَاءِ وِقَايَةٌ لِلْبَدَنِ وَ عَوْنٌ عَلَى الصَّلَاةِ وَ الطَّهُورِ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abdullah Bin Abdul Rahman, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Good shoes are a protection for the body and assists upon the Prayer and the cleanliness’.[2116]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَنِ اتَّخَذَ النَّعْلَيْنِ إِبْرَاهِيمُ ( عليه السلام ) .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘The first one to take to the sandals was Ibrahimasws’.[2117]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اتَّخَذَ نَعْلًا فَلْيَسْتَجِدْهَا .

And by this chain who said, ‘Rasool-Allahsaww said: ‘The one who takes to a sandal, so let it be a good one’.[2118]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَحْتَذُوا الْمَلْسَ فَإِنَّهَا حِذَاءُ فِرْعَوْنَ وَ هُوَ أَوَّلُ مَنِ اتَّخَذَ الْمَلْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not wear the flat (shoes) for these are the shoes of Pharaohla, and hela was the first one to take to the flat (shoes without heal curve)’.[2119]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنِّي لَأَمْقُتُ الرَّجُلَ لَا أَرَاهُ مُعَقَّبَ النَّعْلَيْنِ .

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Iasws detest the man if Iasws do not see a heel-covering on the sandals’.[2120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ مِنْهَالٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ نَعْلٌ مَمْسُوحَةٌ فَقَالَ هَذَا حِذَاءُ الْيَهُودِ فَانْصَرَفَ مِنْهَالٌ فَأَخَذَ سِكِّيناً فَخَصَّرَهَا بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abdullah Bin Usman, from a man, from Minhal who said,

‘I was in the presence of Abu Abdullahasws and upon me was a sleek sandal, so heasws said: ‘This is a shoe (footwear) of the Jews’. So Minhal went and took a knife, so he (made a) curve in the middle with it’.[2121]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْحَسَنِ بْنِ الزِّبْرِقَانِ الْأَنْصَارِيِّ قَالَ حَدَّثَنِي إِسْحَاقُ الْحَذَّاءُ قَالَ أَرْسَلَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ بِمِنًى ائْتِنِي وَ مَعَكَ كِنْفُكَ قَالَ فَأَتَيْتُهُ فِي مِضْرَبِهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ وَ أَوْمَأَ إِلَيَّ أَنِ اجْلِسْ فَجَلَسْتُ ثُمَّ تَنَاوَلَ نَعْلًا جَدِيداً فَرَمَى بِهَا إِلَيَّ فَلَمَّا أَرَدْتُ أَنْ أَذْهَبَ قُلْتُ جُعِلْتُ فِدَاكَ لَوْ وَهَبْتَ لِي هَذِهِ النَّعْلَ وَ كُنْتُ أَحْذُو عَلَيْهَا فَرَمَى إِلَيَّ بِالْفَرْدِ الْآخَرِ فَقَالَ وَاحِدَةٌ أَيُّ شَيْ‏ءٍ تَنْفَعُكَ

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Al Khazraj Al Hassan Bin Al Zabarqan Al Ansary, from Is’haq Al Haza’a who said,

‘Abu Abdullahasws sent for me and we were at Mina: ‘Come to measws and with you are your tools’. So I went over to himasws in hisasws tent. I greeted himasws and heasws responded to me, and gestured to me that I should be seated. So I sat down. Then heasws gave me a new sandal, and gave it at me. So when I wanted to go, I said, ‘May I be sacrificed for youasws ! If only youasws would gift these sandals to me, and I can replicate upon this’. So heasws gave with the other one, so heasws said: ‘One, which benefit can it give you?’

قَالَ وَ كَانَتْ مُعَقَّبَةً مُخَصَّرَةً مِنْ وَسَطِهَا لَهَا قِبَالَانِ وَ لَهَا رُءُوسٌ فَقَالَ هَذَا حَذْوُ النَّبِيِّ ( صلى الله عليه وآله ) .

He (the narrator) said, ‘And it was such that it has a support for the heel, narrow from its middle, and for it were two straps, and for it were heads. So heasws said: ‘This is a shoe (footwear) of the Prophetsaww’.[2122]

عَنْهُ قَالَ حَدَّثَنِي دَاوُدُ بْنُ إِسْحَاقَ أَبُو سُلَيْمَانَ الْحَذَّاءُ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ مِنْ تَيْمِ الرِّبَابِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لَأَمْقُتُ الرَّجُلَ أَرَى فِي رِجْلِهِ نَعْلًا غَيْرَ مُخَصَّرَةٍ أَمَا إِنَّ أَوَّلَ مَنْ غَيَّرَ حَذْوَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فُلَانٌ ثُمَّ قَالَ مَا تُسَمُّونَ هَذَا الْحَذْوَ قُلْتُ الْمَمْسُوحَ قَالَ هَذَا الْمَمْسُوحُ .

From him, from Dawood Bin Is’haq Abu Suleyman Al Haza’a, from Muhammad Bin Al Fayz from Taym Al Rabaab who said,

I heard Abu Abdullahasws saying: ‘I dislike the man if Iasws were to be seen in a sandal in his leg without a waist (narrow middle part). But, the first one to change the shoe (type) of Rasool-Allahsaww, was so and so’. Then heasws said: ‘What are you naming this shoe as?’ I said, ‘Al-Mamsouh’. Heasws said: ‘This is Al-Mamsouh’.[2123]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ سُوَيْدٍ قَالَ نَظَرَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) وَ عَلَيَّ نَعْلَانِ مَمْسُوحَتَانِ فَأَخَذَهُمَا وَ قَلَبَهُمَا ثُمَّ قَالَ لِي أَ تُرِيدُ أَنْ تَهَوَّدَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا وَهَبَهُمَا لِي إِنْسَانٌ قَالَ فَلَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, form one of our companions, from Ali Bin Suweyd who said,

‘Abu Al-Hassanasws looked at me and upon me were sandals, both Al-Mamsouh (flat without curve before the heal). So heasws took them both and turned them, then said: ‘Do you intend to be a (like a) Jew?’ I said, ‘May I be sacrificed for youasws! But rather, these were gifted to me by a person’. Heasws, ‘So there is no problem’.[2124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ عَقْدَ شِرَاكِ النَّعْلِ وَ أَخَذَ نَعْلَ أَحَدِهِمْ وَ حَلَّ شِرَاكَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having disliked tying the sandal straps, and heasws took one of the sandals and loosened its strap’.[2125]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يُطِيلُ ذَوَائِبَ نَعْلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws used to lengthen the sole of hisasws sandal’.[2126]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ أَبِي عِمْرَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ نَظَرَ إِلَى نَعْلٍ شِرَاكُهَا مَعْقُودَةٌ فَتَنَاوَلَهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَحَلَّهَا ثُمَّ قَالَ لَا تَعْقِدْ .

A number of our companions, from Ahmad Bin Ali Abdullah, from Muhammad Bin Ismail, from Abu Islamil Al Sarraj, from Abu Imran, from a man,

(It has been narrated) from Abu Abdullahasws having looked at a sandal with its straps tied, so Abu Abdullahasws took hold of it and loosened it, then said: ‘Do not tie’.[2127]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ كُنْتُ أَمْشِي مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَانْقَطَعَ شِسْعُ نَعْلِهِ فَأَخْرَجْتُ مِنْ كُمِّي شِسْعاً فَأَصْلَحَ بِهِ نَعْلَهُ ثُمَّ ضَرَبَ يَدَهُ عَلَى كَتِفِيَ الْأَيْسَرِ وَ قَالَ يَا عَبْدَ الرَّحْمَنِ بْنَ كَثِيرٍ مَنْ حَمَلَ مُؤْمِناً عَلَى شِسْعِ نَعْلِهِ حَمَلَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى نَاقَةٍ دَمْكَاءَ حِينَ يَخْرُجُ مِنْ قَبْرِهِ حَتَّى يَقْرَعَ بَابَ الْجَنَّةِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, form Ali Bin Hassan, form Abdul Rahman Bin Kaseer who said,

‘I was walking along with Abu Abdullahasws, so the strap of hisasws sandal got cut (broke). So I took out a strap from my bag and heasws repaired hisasws sandal by it, then struck hisasws hand upon my left shoulder and said: ‘O Abdul Rahman Bin Kaseyr! The one who supports a Believer upon a strap of his sandal, Allahazwj Mighty and Majestic would Carry him upon a fast camel when he comes out from his grave until he knocks the door of the Paradise’.[2128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ كُنَّا نَمْشِي مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُرِيدُ أَنْ يُعَزِّيَ ذَا قَرَابَةٍ لَهُ بِمَوْلُودٍ لَهُ فَانْقَطَعَ شِسْعُ نَعْلِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَتَنَاوَلَ نَعْلَهُ مِنْ رِجْلِهِ ثُمَّ مَشَى حَافِياً فَنَظَرَ إِلَيْهِ ابْنُ أَبِي يَعْفُورٍ فَخَلَعَ نَعْلَ نَفْسِهِ مِنْ رِجْلِهِ وَ خَلَعَ الشِّسْعَ مِنْهَا وَ نَاوَلَهُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَأَعْرَضَ عَنْهُ كَهَيْئَةِ الْمُغْضَبِ ثُمَّ أَبَى أَنْ يَقْبَلَهُ ثُمَّ قَالَ أَلَا إِنَّ صَاحِبَ الْمُصِيبَةِ أَوْلَى بِالصَّبْرِ عَلَيْهَا فَمَشَى حَافِياً حَتَّى دَخَلَ عَلَى الرَّجُلِ الَّذِي أَتَاهُ لِيُعَزِّيَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yaqoub Al Sarraj who said,

‘We were walking along with Abu Abdullahasws and heasws wanted to condole hisasws relatives due to there being death of a child, so the strap of a sandal of Abu Abdullahasws snapped. So heasws grabbed hisasws sandal from hisasws feet, then walk bare-footed. So Ibn Abu Yafour looked at himasws, so he took off his own sandal from his feet, and untied the strap from it and gave it to Abu Abdullahasws. So heasws turned away from it as if heasws was not happy, then refused to accept it, then said: ‘Indeed! The one in the difficulties is the foremost with the patience over it’. So heasws walked bare-footed until heasws came up to a man whom he gave hisasws condolences’.[2129]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَى رَجُلٍ فَخَلَعَ نَعْلَهُ ثُمَّ قَالَ اخْلَعُوا نِعَالَكُمْ فَإِنَّ النَّعْلَ إِذَا خُلِعَتِ اسْتَرَاحَتِ الْقَدَمَانِ .

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Al Taymi, from Abbas Bin Aamir, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I was with Abu Abdullahasws, so heasws went over to a man, and heasws took off hisasws sandal, then said: ‘Take off your sandals, for the sandal, when it is taken off, gives rest to the two feet’.[2130]

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باب أَلْوَانِ النِّعَالِ

Chapter 18 – The colour of the sandals

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ نَظَرَ إِلَى بَعْضِ أَصْحَابِهِ وَ عَلَيْهِ نَعْلٌ سَوْدَاءُ فَقَالَ مَا لَكَ وَ لِلنَّعْلِ السَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّهَا تُضِرُّ بِالْبَصَرِ وَ تُرْخِي الذَّكَرَ وَ هِيَ بِأَغْلَى الثَّمَنِ مِنْ غَيْرِهَا وَ مَا لَبِسَهَا أَحَدٌ إِلَّا اخْتَالَ فِيهَا .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having looked at one of hisasws companions, and upon him was a black sandal, so heasws said: ‘What have you to do with the black sandals. Do you not know that it is harmful for the vision, and it slackens the manhood, and it is of a more expensive price than others, and none wear it except he swaggers (pompously) in it’.[2131]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ فِي رِجْلِي نَعْلٌ سَوْدَاءُ فَقَالَ يَا حَنَانُ مَا لَكَ وَ لِلسَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّ فِيهَا ثَلَاثَ خِصَالٍ تُضْعِفُ الْبَصَرَ وَ تُرْخِي الذَّكَرَ وَ تُورِثُ الْهَمَّ وَ مَعَ ذَلِكَ مِنْ لِبَاسِ الْجَبَّارِينَ قَالَ فَقُلْتُ فَمَا أَلْبَسُ مِنَ النِّعَالِ قَالَ عَلَيْكَ بِالصَّفْرَاءِ فَإِنَّ فِيهَا ثَلَاثَ خِصَالٍ تَجْلُو الْبَصَرَ وَ تَشُدُّ الذَّكَرَ وَ تَدْرَأُ الْهَمَّ وَ هِيَ مَعَ ذَلِكَ مِنْ لِبَاسِ النَّبِيِّينَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Muhammad Bin Ali Al Hamdany, from Hanan Bin Sudeyr who said,

‘I went over to Abu Abdullahasws and in my leg was a black sandal, so heasws said: ‘O Hanaan! What is it to you and the black. Do you not know that in it are three characteristics? It weakens the vision, and slackens the manhood, and inherits the worries, and along with that, it is an apparel of the tyrants’. So I said, ‘So what shall I wear from the sandals?’ Heasws said: ‘It is upon you with the yellow, for therein are three qualities – It polishes the vision, and intensifies the manhood, and wards off the worries, and along with that, it is from the apparels of the Prophetsas’.[2132] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ أَبِي سُلَيْمَانَ الْخَوَّاصِ عَنِ الْفَضْلِ بْنِ دُكَيْنٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ نَعْلٌ بَيْضَاءُ فَقَالَ يَا سَدِيرُ مَا هَذِهِ النَّعْلُ احْتَذَيْتَهَا عَلَى عِلْمٍ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ فَقَالَ مَنْ دَخَلَ السُّوقَ قَاصِداً لِنَعْلٍ بَيْضَاءَ لَمْ يُبْلِهَا حَتَّى يَكْتَسِبَ مَالًا مِنْ حَيْثُ لَا يَحْتَسِبُ قَالَ أَبُو نُعَيْمٍ أَخْبَرَنِي سَدِيرٌ أَنَّهُ لَمْ يُبْلِ تِلْكَ النَّعْلَ حَتَّى اكْتَسَبَ مِائَةَ دِينَارٍ مِنْ حَيْثُ لَا يَحْتَسِبُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayyari, from Abu Suleyman Al Khawwas, from Al Fazl Bin Dukeyn, from Sadeyr Al Sayrafi who said,

‘I went over to Abu Abdullahasws and upon me were white sandals. So heasws said: ‘O Sadeyr! What is this sandal? Did you wear this knowingly?’ I said, ‘No, by Allahazwj, may I be sacrificed for youasws!’ So heasws said: ‘The one who enters the market intending the white shoes, would not renew it (buy another new pair) until he attains wealth from where he did not expect’. Abu Nuaym said, ‘Sadeyr (the narrator) informed me that he did not renew that sandal until he had attained one hundred Dinars from where he did not expect’.[2133]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ بُرَيْدِ بْنِ مُحَمَّدٍ الْغَاضِرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ رَآنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ نَعْلٌ سَوْدَاءُ فَقَالَ يَا عُبَيْدُ مَا لَكَ وَ لِلنَّعْلِ السَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّ فِيهَا ثَلَاثَ خِصَالٍ تُرْخِي الذَّكَرَ وَ تُضْعِفُ الْبَصَرَ وَ هِيَ أَغْلَى ثَمَناً مِنْ غَيْرِهَا وَ إِنَّ الرَّجُلَ لَيَلْبَسُهَا وَ مَا يَمْلِكُ إِلَّا أَهْلَهُ وَ وَلَدَهُ فَيَبْعَثُهُ اللَّهُ جَبَّاراً.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from bureyd Bin Muhammad Al Ghaziry, from Ubeyd Bin Zurara who said,

‘Abu Abdullahasws saw me, and upon me were black sandals. So heasws said: ‘O Ubeyd! What is it with you and the black sandals. Do you not know that therein are three characteristics – it slackens the manhood, and weakens the vision, and it is more expensive in price than others, and if the man wears it and he does not possess except for his family and his children, so Allahazwj would Resurrect him as a tyrant’.[2134]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَبِسَ نَعْلًا صَفْرَاءَ كَانَ فِي سُرُورٍ حَتَّى يُبْلِيَهَا .

A number of our companons, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wears yellow sandals would be in delight until he renews them’.[2135]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا بَلَغَ بِهِ جَابِرَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَبِسَ نَعْلًا صَفْرَاءَ لَمْ يَزَلْ يَنْظُرُ فِي سُرُورٍ مَا دَامَتْ عَلَيْهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ صَفْراءُ فاقِعٌ لَوْنُها تَسُرُّ النَّاظِرِينَ .

From him, form one of our cmpanions, delivered to him by Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who wears yellow sandals, would not cease to be in delight for as long as they are upon him, because Allahazwj Mighty and Majestic is Saying [2:69] its colour is yellow, giving delight to the beholders’.[2136]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ دَاوُدَ الْحَذَّاءِ عَنْ عَبْدِ الْمَلِكِ بْنِ بَحْرٍ صَاحِبِ اللُّؤْلُؤِ قَالَ مَنْ أَرَادَ لُبْسَ النَّعْلِ فَوَقَعَتْ لَهُ صَفْرَاءُ إِلَى الْبَيَاضِ لَمْ يَعْدَمْ مَالًا وَ وَلَداً وَ مَنْ وَقَعَتْ لَهُ سَوْدَاءُ لَمْ يَعْدَمْ غَمّاً وَ هَمّاً .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Suleyman Bin Sama’at, from Dawood Al Haza’a, from Abdul Malik Bin Bahr, a companions of Al Lului who said,

‘(Heasws said): ‘The one who intends wearing the sandals, so he takes to yellow going on towards whiteness, would not be reduced to poverty, nor be without children, and the one who goes for the black, would not be short of grief and stress’.[2137]

باب الْخُفِّ

Chapter 19 – The Socks

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سَلَمَةَ بْنِ أَبِي حَبَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لُبْسُ الْخُفِّ يَزِيدُ فِي قُوَّةِ الْبَصَرِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Salma Bin Abu Habba,

(It has been narrated) from Abu Abdullahasws having said: ‘Wearing the socks increases in the strength of the vision’.[2138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْعَوْسِيِّ عَنْ أَبِي جَعْفَرٍ الْمُسْلِيِّ عَنْ سُلَيْمَانَ بْنِ سَعْدٍ عَنْ مَنِيعٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لُبْسُ الْخُفِّ أَمَانٌ مِنَ السِّلِّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Awsa, from Abu Ja’far Al Musliy, from Suleyman Bin Sa’ad, from Mani’a who said,

‘Abu Ja’farasws said: ‘Wearing the socks is a security from the tuberculosis’.[2139]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُبَارَكٍ غُلَامِ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِدْمَانُ لُبْسِ الْخُفِّ أَمَانٌ مِنَ السِّلِّ.

From him, from one of our companions, from Mubarak a slave of Al Aqarquqy,

(It has been narrated) from Abu Abdullahasws having said: ‘Habitual wearing of the socks is a security from the tuberculosis’.[2140]

عَنْهُ عَنْ بَعْضِ مَنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ خَرَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِلَى يَنْبُعَ فَلَمَّا خَرَجَ رَأَيْتُ عَلَيْهِ خُفّاً أَحْمَرَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا هَذَا الْخُفُّ الْأَحْمَرُ الَّذِي أَرَاهُ عَلَيْكَ فَقَالَ خُفٌّ اتَّخَذْتُهُ لِلسَّفَرِ وَ هُوَ أَبْقَى عَلَى الطِّينِ وَ الْمَطَرِ وَ أَحْمَلُ لَهُ قُلْتُ فَأَتَّخِذُهَا وَ أَلْبَسُهَا قَالَ أَمَّا فِي السَّفَرِ فَنَعَمْ وَ أَمَّا فِي الْحَضَرِ فَلَا تَعْدِلَنَّ بِالسَّوَادِ شَيْئاً .

From  him, form one whom mentioned it, from Muhammad Bin Sinan, from Dawood Al Raqqy who said,

‘I went out with Abu Abdullahasws to Yanba’a. So when heasws came out, I saw red socks upon himasws, so I said to himasws, ‘May I be sacrificed for youasws! What is this, the red socks which I see to be upon youasws?’ So heasws said: ‘Socks which Iasws have taken for the journey, and it is more lasting upon the clay, and the rain, and more load-bearing for it’. I said, ‘So shall Iasws take it and wear it?’ Heasws said: ‘As for during the journey, so yes, and as for during the present, so do not change anything with the black’.[2141]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ الْمُنْذِرِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ عَلَيَّ خُفٌّ مَقْشُورٌ فَقَالَ يَا زِيَادُ مَا هَذَا الْخُفُّ الَّذِي أَرَاهُ عَلَيْكَ قُلْتُ خُفٌّ اتَّخَذْتُهُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْبِيضَ مِنَ الْخِفَافِ يَعْنِي الْمَقْشُورَةَ مِنْ لِبَاسِ الْجَبَابِرَةِ وَ هُمْ أَوَّلُ مَنِ اتَّخَذَهَا وَ الْحُمْرَ مِنْ لِبَاسِ الْأَكَاسِرَةِ وَ هُمْ أَوَّلُ مَنِ اتَّخَذَهَا وَ السُّودَ مِنْ لِبَاسِ بَنِي هَاشِمٍ وَ سُنَّةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhamamd Bin Sinan, from Ziyad Bin Al Munzar who said,

‘I went over to Abu Ja’farasws and upon me were decorated socks, so heasws said: ‘O Ziyad! What are these socks which Iasws see to be upon you?’ I said, ‘Socks which I have taken to’. So Heasws said: ‘But, do you know that the white is from the footwear, meaning the decorated ones, from the apparels of the tyrants, and they are the first ones to take to it; and the red is from the apparels of Caesars, and they are the first one to take to these; and the black are from the apparels of the Clan of Hashimas, and a Sunnah’.[2142]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيٍّ الْبَغْدَادِيِّ عَنْ أَبِي الْحَسَنِ الضَّرِيرِ عَنْ أَبِي سَلَمَةَ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِدْمَانُ الْخُفِّ يَقِي مِيتَةَ السَّوْءِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdullah, from Ali Al Baghdady, from Abu Al Hassan Al Zareyr, from Abu Salma Al Sarraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Habitually wearing the sock prevents the evil death’.[2143]

باب السُّنَّةِ فِي لُبْسِ الْخُفِّ وَ النَّعْلِ وَ خَلْعِهِمَا

Chapter 20 – The Sunnah regarding wearing of the socks, and the sandals, and taking them off

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ خَلْعُ الْخُفِّ الْيَسَارِ قَبْلَ الْيَمِينِ وَ لُبْسُ الْيَمِينِ قَبْلَ الْيَسَارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘From the Sunnah is taking off the left sock before the right, and wearing the right before the left’.[2144]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا لَبِسْتَ نَعْلَكَ أَوْ خُفَّكَ فَابْدَأْ بِالْيَمِينِ وَ إِذَا خَلَعْتَ فَابْدَأْ بِالْيَسَارِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you wear your sandals, or your socks, so begin with the right, and whenever you take it off, so begin with the left’.[2145]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ يَقُولُ إِذَا لَبِسَ أَحَدُكُمْ نَعْلَهُ فَلْيَلْبَسِ الْيَمِينَ قَبْلَ الْيَسَارِ وَ إِذَا خَلَعَهَا فَلْيَخْلَعِ الْيُسْرَى قَبْلَ الْيُمْنَى .

A number or our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was saying: ‘Whenever one of you wears his sandals, so let him wear the right before the left, and when he takes them off, so let him take-off the left before the right’.[2146]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَمْشِ فِي حِذَاءٍ وَاحِدٍ قُلْتُ وَ لِمَ قَالَ لِأَنَّهُ إِنْ أَصَابَكَ مَسٌّ مِنَ الشَّيْطَانِ لَمْ يَكَدْ يُفَارِقُكَ إِلَّا مَا شَاءَ اللَّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not walk in one shoe’. I said, ‘And why?’ Heasws said: ‘Because if you are hit by the touch of the Satanla, it would barely separate from you (the injury) except what Allahazwj so Desires’.[2147]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ مَشَى فِي حِذَاءٍ وَاحِدٍ فَأَصَابَهُ مَسٌّ مِنَ الشَّيْطَانِ لَمْ يَدَعْهُ إِلَّا مَا شَاءَ اللَّهُ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who walks in one shoe, so a touch of the Satanla hits him, it would not leave him (the injury) except what Allahazwj so Desires’.[2148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ كَانَ يَمْشِي فِي نَعْلٍ وَاحِدَةٍ وَ يُصْلِحُ الْأُخْرَى لَا يَرَى بِذَلِكَ بَأْساً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from Aliasws, if one were to walk in one shoe and repair the other, heasws did not see any problem with that’.[2149]

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باب الْخَوَاتِيمِ

Chapter 21 – The Rings

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ خَاتَمُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ وَرِقٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

Abu Abdullahasws has said: ‘The ring of Rasool-Allahsaww was of ‘leaf’ (silver)’.[2150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ خَاتَمُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ وَرِقٍ قَالَ قُلْتُ لَهُ كَانَ فِيهِ فَصٌّ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Muawiya Bin Wahab,

Abu Abdullahasws has said: ‘The ring of Rasool-Allahsaww was of leaf (silver)’. I said to himasws, ‘Was there a stone in it?’ Heasws said: ‘No’.[2151]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ حُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ لُبْسُ الْخَاتَمِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, form Husayn Bin Ahmad Al Minqary, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘From the Sunnah, is wearing of the ring’.[2152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ قَالَ الْفَصُّ مُدَوَّرٌ وَ قَالَ هَكَذَا كَانَ خَاتَمُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, form Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,

‘The stone (in the ring) should be circular’. And heasws said: ‘This is how the ring of Rasool-Allahsaww used to be’.[2153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ رَوْحِ بْنِ عَبْدِ الرَّحِيمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَخَتَّمْ بِالذَّهَبِ فَإِنَّهُ زِينَتُكَ فِي الْآخِرَةِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ghalib Bin Usman, from Rawh Bin Abdul Raheem,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to Amir Al-Momineenasws: ‘Do not wear the ring of gold, for it is yourasws adornment in the Hereafter’.[2154]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَخَتَّمُوا بِغَيْرِ الْفِضَّةِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا طَهُرَتْ كَفٌّ فِيهَا خَاتَمُ حَدِيدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not wear a ring without the silver, for Rasool-Allahsaww said: ‘The palm is not purified wherein is a ring of iron’.[2155]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَجْعَلْ فِي يَدِكَ خَاتَماً مِنْ ذَهَبٍ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not make (wear) a ring of gold to be in your hand’.[2156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سَأَلَهُ عَنِ التَّخَتُّمِ فِي الْيَمِينِ وَ قُلْتُ إِنِّي رَأَيْتُ بَنِي هَاشِمٍ يَتَخَتَّمُونَ فِي أَيْمَانِهِمْ فَقَالَ كَانَ أَبِي يَتَخَتَّمُ فِي يَسَارِهِ وَ كَانَ أَفْضَلَهُمْ وَ أَفْقَهَهُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having been asked about wearing the ring in the right hand, and I said, ‘I saw the Clan of Hashim wearing rings in their right hands’. So heasws said: ‘Myasws fatherasws wore rings in hisasws left, and heasws was higher than them, and of more understanding’.[2157]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَخِي مُوسَى ( عليه السلام ) عَنِ الْخَاتَمِ يُلْبَسُ فِي الْيَمِينِ فَقَالَ إِنْ شِئْتَ فِي الْيَمِينِ وَ إِنْ شِئْتَ فِي الْيَسَارِ .

From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from Ali son of Ja’farasws who said,

‘I asked my brotherasws Musaasws about the ring to be worn in the right hand. So heasws said: ‘If you so desire to, wear it in the right hand, and if you so desire to, in the left’.[2158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا تَخَتَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا يَسِيراً حَتَّى تَرَكَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww did not wear a ring except for a little while, until hesaww left it’.[2159]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ يَتَخَتَّمُ فِي يَمِينِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww was wearing rings in hissaww right hand’.[2160]

وَ بِهَذَا الْإِسْنَادِ قَالَ كَانَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ ( صلوات الله عليهم ) يَتَخَتَّمُونَ فِي أَيْسَارِهِمْ .

And by this chain, (Heasws) said: ‘Aliasws, and Al-Hassanasws, and Al-Husaynasws were wearing rings in theirasws left hands’.[2161]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ حَاتِمِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْحَسَنُ وَ الْحُسَيْنُ ( عليهما السلام ) يَتَخَتَّمَانِ فِي يَسَارِهِمَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Musny Al Hannat, from Hatim Bin Ismail,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Hassanasws and Al-Husaynasws were wearing rings in theirasws left hands’.[2162]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْحَسَنُ وَ الْحُسَيْنُ ( عليهما السلام ) يَتَخَتَّمَانِ فِي يَسَارِهِمَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Yahya Bin Abu Al a’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Hassanasws and Al-Husaynasws were both wearing rings in theirasws left hands’.[2163]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَتَخَتَّمُ فِي يَمِينِهِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin basheer, from Abdul Rahman Bin Muhammad Al Azramy,

(It has been narrated) from Abu Abdullahasws that Aliasws Bin Al Husaynasws was wearing rings in hisasws right hand’.[2164]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَتَخَتَّمُ فِي يَمِينِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Al Azramy,

(It has been narrated) from Abu Abdullahasws having said:’ Amir Al-Momineenasws was wearing rings in hisasws right hand’.[2165]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَوَّمُوا خَاتَمَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخَذَهُ أَبِي مِنْهُمْ بِسَبْعَةٍ قَالَ قُلْتُ بِسَبْعَةِ دَرَاهِمَ قَالَ بِسَبْعَةِ دَنَانِيرَ .

Sahl Bin Ziyad, from Muhammad Bin Isa, from Safwan,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘A ring of Abu Abdullahasws was evaluated, so myasws fatherasws took from it for seven’. I said, ‘Seven Dirhams?’ Heasws said: ‘Seven Dinars’.[2166]

باب الْعَقِيقِ

Chapter 22 – The Carnelian

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْعَقِيقُ يَنْفِي الْفَقْرَ وَ لُبْسُ الْعَقِيقِ يَنْفِي النِّفَاقَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘The carnelian negates the poverty, and wearing the carnelian negates the hypocrisy’.[2167]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ سَاهَمَ بِالْعَقِيقِ كَانَ سَهْمُهُ الْأَوْفَرَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Washa,

(It has been narrated) from Al-Rezaasws having said: ‘The one who has been apportioned with the carnelian, his share would be ampler’.[2168] 

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ التَّنُوكِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَخَتَّمُوا بِالْعَقِيقِ فَإِنَّهُ مُبَارَكٌ وَ مَنْ تَخَتَّمَ بِالْعَقِيقِ يُوشِكُ أَنْ يُقْضَى لَهُ بِالْحُسْنَى .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abdul Rahman Bin Zayd Bin Aslam Al Tanouky,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was wearing rings with the carnelian for it is Blessed, and the one who wears a ring with the carnelian, (his needs) would be very quickly fulfilled for him with the goodness’.[2169]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ رَبِيعَةِ الرَّأْيِ قَالَ رَأَيْتُ فِي يَدِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَصَّ عَقِيقٍ فَقُلْتُ مَا هَذَا الْفَصُّ فَقَالَ عَقِيقٌ رُومِيٌّ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَخَتَّمَ بِالْعَقِيقِ قُضِيَتْ حَوَائِجُهُ .

From him, from one of his companions, from Salih Bin Uqba, from Fuzayl Bin usman, from Rabi’a Al Raiy who said,

‘I saw in the hand of Aliasws Bin Al-Husaynasws an embedded stone of carnelian, so I said, ‘What is this stone?’ So heasws said: ‘Roman carnelian’. And heasws said: ‘Rasool-Allahsaww said: ‘The one who wears a ring with the carnelian, his needs would be fulfilled’.[2170]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْعَقِيقُ أَمَانٌ فِي السَّفَرِ .

From him, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘The carnelian is a safety during the journey’.[2171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنِ اتَّخَذَ خَاتَماً فَصُّهُ عَقِيقٌ لَمْ يَفْتَقِرْ وَ لَمْ يُقْضَ لَهُ إِلَّا بِالَّتِي هِيَ أَحْسَنُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,

(It has been narrated) from Al Rezaasws having said: ‘Abu Abdullahasws was saying: ‘The one who takes a ring the stone of which is carnelian, would not be impoverished and would not be judged for him except with that which is better’.[2172]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ سَيَابَةَ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ بَعَثَ الْوَالِي إِلَى رَجُلٍ مِنْ آلِ أَبِي طَالِبٍ فِي جِنَايَةٍ فَمَرَّ بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَتْبِعُوهُ بِخَاتَمِ عَقِيقٍ فَأُتِيَ بِخَاتَمِ عَقِيقٍ فَلَمْ يَرَ مَكْرُوهاً .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed, from Ibrahim Bin Uqba, from Sayaba Bin Ayoub, from Muhammad Bin Al Fazl, from Abdul Raheem Al Qaseyr who said,

‘The governor sent a summoner to a man from the progeny of Abu Talibas regarding a felony, so he passed by Abu Abdullahasws So heasws said: ‘Follow him with a carnelian ring’. So they brought it (to him) and he did not see any abhorrence’.[2173]

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ قَالَ شَكَا رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قُطِعَ عَلَيْهِ الطَّرِيقُ فَقَالَ ( صلى الله عليه وآله ) هَلَّا تَخَتَّمْتَ بِالْعَقِيقِ فَإِنَّهُ يَحْرُسُ مِنْ كُلِّ سُوءٍ .

From him, from Muhammad Bin Ahmad, raising it, said,

‘A man complained to the Prophetsaww that his way had been cut-off (by the bandits), so hesaww said: ‘Why did you not wear a ring with the carnelian, for it is a protection from every evil’.[2174]

باب الْيَاقُوتِ وَ الزُّمُرُّدِ

Chapter 23 – The Rubies and the Emeralds

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَخَتَّمُوا بِالْيَوَاقِيتِ فَإِنَّهَا تَنْفِي الْفَقْرَ .

Ali Bin Ibrahim, form his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,

(It has been narrated) from Al-Rezaasws having said: ‘Abu Abdullahasws was saying: ‘You should be wearing rings with the rubies for these negate the poverty’.[2175]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَخَتَّمُوا بِالْيَوَاقِيتِ فَإِنَّهَا تَنْفِي الْفَقْرَ .

A number of our companions, from Ahma Bin Muhammad Bin Khalid, from Muhammad Bin Al Fazeyl, from Abu Al Hassan, from his father, from his grandfather who said,

‘Rasool-Allahsaww said: ‘You should be wearing a ring with the rubies and these negate the poverty’.[2176]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا وَ هُوَ الْحَسَنُ بْنُ عَلِيِّ بْنِ الْفَضْلِ وَ يُلَقَّبُ سِكْبَاجَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ صَاحِبِ الْأَنْزَالِ وَ كَانَ يَقُومُ بِبَعْضِ أُمُورِ الْمَاضِي ( عليه السلام ) قَالَ قَالَ لِي يَوْماً وَ أَمْلَى عَلَيَّ مِنْ كِتَابٍ التَّخَتُّمُ بِالزُّمُرُّدِ يُسْرٌ لَا عُسْرَ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Haroun Bin Muslim, from a man from our companions and he was Al Hassan Bin Ali Bin Fazl, and he had the epitaph of Sikbaj,

(It has been narrated) from Ahmad Bin Muhammad Bin Abu Nasr the owner of the hostels, and he used to stand for one of the affairs of Al-Maazyasws (7th Imamasws) who said, ‘One day heasws said to me and dictated to me from a book: ‘Wear a ring of the emerald, there is ease, and there is no difficulties in it’.[2177]

سَهْلُ بْنُ زِيَادٍ عَنِ الدِّهْقَانِ عُبَيْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ تَخَتَّمُوا بِالْيَوَاقِيتِ فَإِنَّهَا تَنْفِي الْفَقْرَ .

Sahl Bin Ziyad, from Al Dahqan Ubeydullah, from Al Husayn Bin Khalid,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘You should be wearing rings with the emeralds, for these negate the poverty’.[2178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ التَّخَتُّمُ بِالْيَاقُوتِ .

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘It is desirable, the wearing of the ring with the ruby’.[2179]

باب الْفَيْرُوزَجِ

Chapter 24 – The Turquoise

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَخَتَّمَ بِالْفَيْرُوزَجِ لَمْ يَفْتَقِرْ كَفُّهُ .

A number of our companions, from Sahl Bin Ziyad,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The one who wears a ring with the turquoise, would not impoverish his palm’.[2180]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مِهْرَانَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) وَ فِي إِصْبَعِهِ خَاتَمٌ فَصُّهُ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ فَأَدَمْتُ النَّظَرَ إِلَيْهِ فَقَالَ مَا لَكَ تُدِيمُ النَّظَرَ إِلَيْهِ فَقُلْتُ بَلَغَنِي أَنَّهُ كَانَ لِعَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) خَاتَمٌ فَصُّهُ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Ahmar, from Al Hassan Bin Sahl, from Al Hassan Bin Ali Bin Mihran who said,

‘I went over to Abu Al-Hassan Musaasws and in hisasws finger was a ring with a stone of turquoise with an engraving: ‘اللَّهُ الْمَلِكُ’ “Allahazwj the King”. So I deliberated looking at it, so heasws said: ‘What is the matter with you, deliberately looking at it?’ So I said, ‘It has reached me that there was for Amir Al-Momineenasws a ring with a stone of turquoise with an engraving: “Allahazwj the King”’.

فَقَالَ أَ تَعْرِفُهُ قُلْتُ لَا فَقَالَ هَذَا هُوَ تَدْرِي مَا سَبَبُهُ قُلْتُ لَا قَالَ هَذَا حَجَرٌ أَهْدَاهُ جَبْرَئِيلُ ( عليه السلام ) إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَوَهَبَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَ تَدْرِي مَا اسْمُهُ قُلْتُ فَيْرُوزَجٌ قَالَ هَذَا بِالْفَارِسِيَّةِ فَمَا اسْمُهُ بِالْعَرَبِيَّةِ قُلْتُ لَا أَدْرِي قَالَ اسْمُهُ الظَّفَرُ .

So heasws said: ‘Do you recognise it?’ I said, ‘No’. So heasws said: ‘This is it. Do you know what is the reason for it?’ I said, ‘No’. Heasws said: ‘This is a stone gifted by Jibraeelas to Rasool-Allahsaww, so Rasool-Allahsaww gifted it to Amir Al-Momineenasws. Do you know what it’s name is?’ I said, ‘Turquoise’. Heasws said: ‘This is in Persian. So what is its name in Arabic?’ I said, ‘I do not know’. Heasws said: ‘Its name is Al-Zafar’.[2181]

باب الْجَزْعِ الْيَمَانِيِّ وَ الْبِلَّوْرِ

Chapter 25 – The Yemeni Onyx and the Crystals

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَخَتَّمُوا بِالْجَزْعِ الْيَمَانِيِّ فَإِنَّهُ يَرُدُّ كَيْدَ مَرَدَةِ الشَّيَاطِينِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ubeyd Bin Yahya, from Muhammad Bin Al Husayn Bin Ali Bin Al Husayn, from his father, from his grandfather who said,

‘Amir Al-Momineenasws said: ‘You should be wearing rings with the Yemeni onyx for it repels the plots of the Accursed satansla’.[2182]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِابْنِ وَهْبَةَ الْعَبْدَسِيِّ وَ هِيَ قَرْيَةٌ مِنْ قُرَى وَاسِطٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْفَصُّ الْبِلَّوْرُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Al Rayyan, from Ali Bin Muhammad well known as Ibn Wahba Al Abdasy, and it is a town from the towns of Wasit,

(It has been narrated) raising it to Abu Abdullahasws having said, The best of the stones (for rings) is the crystal’.[2183]

باب نَقْشِ الْخَوَاتِيمِ

Chapter 26 – Engraving the rings

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ وَ كَانَ نَقْشُ خَاتَمِ أَبِي ( عليه السلام ) الْعِزَّةُ لِلَّهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The engraving of the ring of Rasool-Allahsaww was – “Muhammadsaww, Rasool, Allahazwj”, and the engraving of the ring of Amir Al-Momineenasws was – “Allahazwj the King”, and the engraving of the ring of myasws fatherasws was – ‘الْعِزَّةُ لِلَّهِ’ “The Honour is for Allahazwj”’.[2184]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ وَ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا قُلْنَا جُعِلْنَا فِدَاكَ أَ يُكْرَهُ أَنْ يَكْتُبَ الرَّجُلُ فِي خَاتَمِهِ غَيْرَ اسْمِهِ وَ اسْمِ أَبِيهِ فَقَالَ فِي خَاتَمِي مَكْتُوبٌ اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ وَ فِي خَاتَمِ أَبِي مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) وَ كَانَ خَيْرَ مُحَمَّدِيٍّ رَأَيْتُهُ بِعَيْنِي الْعِزَّةُ لِلَّهِ وَ فِي خَاتَمِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ وَ فِي خَاتَمِ الْحَسَنِ وَ الْحُسَيْنِ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ فِي خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Yunus Bin Zabyan and Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws both having said, May we be sacrificed for youasws! Is it disliked that the man should inscribe in his ring, other than his own name and the name of his father?’ So heasws said: ‘In myasws ring it is inscribed  – ‘اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ’ “Allahazwj the Creator of everything”; and in the ring of myasws fatherasws Muhammadasws Bin Aliasws, and heasws was the best of the Muhammadsasws Iasws have ever seen with myasws eyes (was inscribed) – “The Honour is for Allahazwj”; and in the ring of Aliasws Bin Al-Husaynasws (was inscribed) – “The Praise is for Allahazwj the Exalted the Magnificent; and in the ring of Al-Hassanasws and Al-Husaynasws (was inscribed) – Allahazwj is Sufficient for me”; and in the ring of Amir Al-Momineenasws (was inscribed) – “Allahazwj the King”’.[2185]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ مَرَّ بِي مُعَتِّبٌ وَ مَعَهُ خَاتَمٌ فَقُلْتُ لَهُ أَيُّ شَيْ‏ءٍ هَذَا فَقَالَ خَاتَمُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخَذْتُ لِأَقْرَأَ مَا فِيهِ فَإِذَا فِيهِ اللَّهُمَّ أَنْتَ ثِقَتِي فَقِنِي شَرَّ خَلْقِكَ .

A number of our companions, form Ahmad Bin Abu Abdullah, from Abdullah Bin Muhammad Al Naheyki, from Ibrahim Bin Abdul Hameed who said,

‘Mo’tab passed by me and with him was a ring, so I said to him, ‘Which thing is this?’ So heasws said: ‘A ring of Abu Abdullahasws’. So I took it to read what was (inscribed) in it, so there was in it – ‘اللَّهُمَّ أَنْتَ ثِقَتِي فَقِنِي شَرَّ خَلْقِكَ’ “O Allahazwj! Youazwj are myasws Trusted One, so Protect measws from the evil of Yourazwj creatures”’.[2186]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَأَخْرَجَ إِلَيْنَا خَاتَمَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ خَاتَمَ أَبِي الْحَسَنِ ( عليه السلام ) وَ كَانَ عَلَى خَاتَمِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنْتَ ثِقَتِي فَاعْصِمْنِي مِنَ النَّاسِ وَ نَقْشُ خَاتَمِ أَبِي الْحَسَنِ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ فِيهِ وَرْدَةٌ وَ هِلَالٌ فِي أَعْلَاهُ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I was in the presence of Abu Al-Hassan Al-Rezaasws, so heasws brought out to us a ring of Abu Abdullahasws, and a ring of Abu Al-Hassanasws, and it was (inscribed) upon the ring of Abu Abdullahasws: ‘أَنْتَ ثِقَتِي فَاعْصِمْنِي مِنَ النَّاسِ’ “Youazwj are myasws Trusted, so Protect measws from the people”; and the engraving of the ring of Abu Al-Hassanasws was: ‘حَسْبِيَ اللَّهُ’ ‘Allahazwj is sufficient for measws”, and in it was a rose and a crescent in its upper part’.[2187]

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ نَقْشِ خَاتَمِهِ وَ خَاتَمِ أَبِيهِ ( عليه السلام ) قَالَ نَقْشُ خَاتَمِي مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ نَقْشُ خَاتَمِ أَبِي حَسْبِيَ اللَّهُ وَ هُوَ الَّذِي كُنْتُ أَتَخَتَّمُ بِهِ .

From him, form his father, from Yunus Bin Abdul Rahman who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the engraving on hisasws ring and the ring of hisasws fatherasws. Heasws said: ‘The engraving on myasws ring is: “Whatever Allahazwj so Desires. There is no Strength except by Allahazwj”; and the engraving of the ring of my fatherasws is: “Allahazwj is Sufficient”, and it is which I (the narrator) used to wear with’.[2188]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ عَلَى خَاتَمِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) خَزِيَ وَ شَقِيَ قَاتِلُ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,

(It has been narrated) from Abu Al-Hassanasws having said: ‘It was (inscribed) upon a ring of Aliasws Bin Al-Husaynasws – ‘خَزِيَ وَ شَقِيَ قَاتِلُ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام )’ “Disgraceful and wretched is the murderer of Al-Husaynasws Bin Aliasws”’.[2189]

سَهْلُ بْنُ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ ذَكَرْنَا خَاتَمَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ تُحِبُّ أَنْ أُرِيَكَهُ فَقُلْتُ نَعَمْ فَدَعَا بِحُقٍّ مَخْتُومٍ فَفَتَحَهُ وَ أَخْرَجَهُ فِي قُطْنَةٍ فَإِذَا حَلْقَةُ فِضَّةٍ وَ فِيهِ فَصٌّ أَسْوَدُ عَلَيْهِ مَكْتُوبٌ سَطْرَانِ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ ثُمَّ قَالَ إِنَّ فَصَّ النَّبِيِّ ( صلى الله عليه وآله ) أَسْوَدُ .

Sahl Bin Ziyad, from one of his companions, from Wasil Bin Suleyman, from Abdullah Bin Sinan who said,

‘We mentioned the ring of Rasool-Allahsaww, so heasws said: ‘Would you love it if Iasws were to show it to you?’ So I said, ‘Yes’. So heasws called for a sealed covering, so heasws opened it and brought out a cotton sheet, so there was a silver ring and in it was embedded a black stone, and upon it was inscribed in two lines – “Muhammadsaww, Rasoolsaww, Allahazwj”’. Then heasws said: ‘The stone of the Prophetsaww was black’.[2190]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا رُوِّينَا فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَسْتَنْجِي وَ خَاتَمُهُ فِي إِصْبَعِهِ وَ كَذَلِكَ كَانَ يَفْعَلُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَانَ نَقْشُ خَاتَمِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ قَالَ صَدَقُوا قُلْتُ فَيَنْبَغِي لَنَا أَنْ نَفْعَلَ قَالَ إِنَّ أُولَئِكَ كَانُوا يَتَخَتَّمُونَ فِي الْيَدِ الْيُمْنَى وَ إِنَّكُمْ أَنْتُمْ تَتَخَتَّمُونَ فِي الْيُسْرَى

Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Husayn Bin Khalid,

(It has been narrated) from Abu Al-Hassanasws the 2nd, said, ‘I said to himasws, ‘We are reporting in the Hadeeth that Rasool-Allahsaww was cleaning himselfsaww and hissaww ring was in hissaww finger, and similar to that is what Amir Al-Momineenasws did, and the engraving of a ring of Rasool-Allahsaww was – “Muhammadsaww Rasoolsaww Allahazwj”’. Heasws said: ‘They spoke the truth’. I said, ‘So would it befit us that we do it’. Heasws said: ‘They (people) are wearing rings in the right hand and you all are wearing rings in the left hand’.

قَالَ فَسَكَتَ فَقَالَ أَ تَدْرِي مَا كَانَ نَقْشُ خَاتَمِ آدَمَ ( عليه السلام ) فَقُلْتُ لَا فَقَالَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ( صلى الله عليه وآله ) مُحَمَّدٌ رَسُولُ اللَّهِ وَ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ الْمَلِكُ وَ خَاتَمِ الْحَسَنِ ( عليه السلام ) الْعِزَّةُ لِلَّهِ وَ خَاتَمِ الْحُسَيْنِ ( عليه السلام ) إِنَّ اللَّهَ بَالِغُ أَمْرِهِ وَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) خَاتَمُ أَبِيهِ وَ أَبُو جَعْفَرٍ الْأَكْبَرُ خَاتَمُ جَدِّهِ الْحُسَيْنِ ( عليه السلام ) وَ خَاتَمُ جَعْفَرٍ ( عليه السلام ) اللَّهُ وَلِيِّي وَ عِصْمَتِي مِنْ خَلْقِهِ وَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) حَسْبِيَ اللَّهُ وَ أَبُو الْحَسَنِ الثَّانِي مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ

He (the narrator) said, ‘So I was silent, so heasws said: ‘Do you know what was the engraving in the ring of Adamas?’ So I said, ‘No’. So heasws said: ‘There is no god except for Allahazwj, Muhammadsaww is Rasool-Allahsaww’, and the engraving in the ring of the Prophetsaww was “Muhammadsaww Rasool-Allahsaww”; and the ring of Amir Amir Al-Momineenasws was “Allahazwj the King”; and the ring of Al-Hassanasws was “The Honour is for Allahazwj”, and the ring of Al-Husaynasws was “Allahazwj Fulfils Hisazwj Command”, and Aliasws Bin Al-Husaynasws wore the ring of hisasws fatherasws, and Abu Ja’farasws the great wore the ring of hisasws grandfather Al-Husaynasws, and the ring of Ja’farasws was “Allahazwj is myasws Guardian and Protects measws from Hisazwj creatures; and Abu Al-Hassanasws the 1st “Allahazwj is Sufficient”; and Abu Al-Hassanasws the 2nd “Whatever Allahazwj so Desires, there is no Strength except with Allahazwj”’.

وَ قَالَ الْحُسَيْنُ بْنُ خَالِدٍ وَ مَدَّ يَدَهُ إِلَيَّ وَ قَالَ خَاتَمِي خَاتَمُ أَبِي ( عليه السلام ) أَيْضاً .

And Al-Husayn Bin Khalid (the narrator) said, ‘And heasws extended hisasws hand towards me and said: ‘Myasws ring is the ring of myasws fatherasws as well’.[2191]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ نَقَشَ عَلَى خَاتَمِهِ اسْمَ اللَّهِ فَلْيُحَوِّلْهُ عَنِ الْيَدِ الَّتِي يَسْتَنْجِي بِهَا فِي الْمُتَوَضَّإِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who engraves upon his ring the Name of Allahazwj, so let him withdraw it from the hand with which he cleans himself during the ablution’.[2192]

باب الْحُلِيِّ

Chapter 27 – The Ornaments

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الذَّهَبِ يُحَلَّى بِهِ الصِّبْيَانُ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يُحَلِّي وُلْدَهُ وَ نِسَاءَهُ بِالذَّهَبِ وَ الْفِضَّةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Noman, from Abu Al Sabbah who said,

‘I asked Abu Abdullahasws about the gold which the children are ornamented with. So heasws said: ‘Aliasws Bin Al-Husaynasws used to ornament hisasws children and hisasws wives with the gold and the silver’.[2193]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الذَّهَبِ يُحَلَّى بِهِ الصِّبْيَانُ فَقَالَ إِنَّهُ كَانَ أَبِي ( عليه السلام ) لَيُحَلِّي وُلْدَهُ وَ نِسَاءَهُ بِالذَّهَبِ وَ الْفِضَّةِ فَلَا بَأْسَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Washa and Ahmad Bin Muhammad Bin Abu Nasr, altogether from Dawood Bin Sirham who said,

‘I asked Abu Abdullahasws about the gold the children are ornamented by, so heasws said: ‘Myasws fatherasws used to ornament hisasws children and hisasws wives with the gold and the silver, so there is no problem with it’.[2194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حِلْيَةِ النِّسَاءِ بِالذَّهَبِ وَ الْفِضَّةِ فَقَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about ornamenting the women with the gold and the silver. So heasws said: ‘There is no problem’.[2195]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ نَعْلُ سَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَائِمَتُهُ فِضَّةً وَ كَانَ بَيْنَ ذَلِكَ حَلَقٌ مِنْ فِضَّةٍ وَ لَبِسْتُ دِرْعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَكُنْتُ أَسْحَبُهَا وَ فِيهَا ثَلَاثُ حَلَقَاتِ فِضَّةٍ مِنْ بَيْنِ يَدَيْهَا وَ ثِنْتَانِ مِنْ خَلْفِهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The end of the sword of Rasool-Allahsaww and its handle was of silver, and between that was a circular ring of silver, and Iasws wore the armour of Rasool-Allahsaww, and it dragged, and therein were three circular rings of silver in front of it and at the back of it’.[2196]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ بِتَحْلِيَةِ السَّيْفِ بَأْسٌ بِالذَّهَبِ وَ الْفِضَّةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, form Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with encircling the sword with the gold and the silver’.[2197]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمُثَنَّى عَنْ حَاتِمِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ حِلْيَةَ سَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَتْ فِضَّةً كُلُّهَا قَائِمَتُهُ وَ قِبَاعُهُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Al Musna, from Hatim Bin Ismail,

(It has been narrated) from Abu Abdullahasws that an ornament of the sword of Rasool-Allahsaww was of silver, all of it, its handle and its hilt’.[2198]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ بِتَحْلِيَةِ الْمَصَاحِفِ وَ السُّيُوفِ بِالذَّهَبِ وَ الْفِضَّةِ بَأْسٌ .

A number of our companions, from Sahl Bin Ziyad, form Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with ornamenting the Parchments, and the swords with the gold and the silver’.[2199]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ تَزَلِ النِّسَاءُ يَلْبَسْنَ الْحُلِيَّ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The women should not cease to wear the ornaments’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, form Aban, form Muhammad Bin Muslim, (It has been narrated) from Abu Ja’farasws – similar to it’.[2200]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سَرِيرٍ فِيهِ الذَّهَبُ أَ يَصْلُحُ إِمْسَاكُهُ فِي الْبَيْتِ فَقَالَ إِنْ كَانَ ذَهَباً فَلَا وَ إِنْ كَانَ مَاءَ الذَّهَبِ فَلَا بَأْسَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his fatgher, from Muhammad Bin Sinan, from Hammad Bin Usman, from Rabi’e, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullahasws about a bed in which is the gold, is it correct to keep it in the house?’ So heasws said: ‘If it was of gold, so no, but if it was the water of the gold (gold-coated), so there is no problem’.[2201]

باب الْفَرْشِ

Chapter 28 – The Furnishing

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَبِي خَالِدٍ الزَّيْدِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ قَوْمٌ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) فَقَالُوا يَا ابْنَ رَسُولِ اللَّهِ نَرَى فِي مَنْزِلِكَ أَشْيَاءَ نَكْرَهُهَا وَ إِذَا فِي مَنْزِلِهِ بُسُطٌ وَ نَمَارِقُ فَقَالَ ( عليه السلام ) إِنَّا نَتَزَوَّجُ النِّسَاءَ فَنُعْطِيهِنَّ مُهُورَهُنَّ فَيَشْتَرِينَ مَا شِئْنَ لَيْسَ لَنَا مِنْهُ شَيْ‏ءٌ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from saeed Bin Janaah, from Abu Khalid Al Zaydi, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘A group of people came over to Al-Husaynasws Bin Aliasws, so they said, ‘O sonasws of Rasool-Allahsaww! We see such things in yourasws dwelling which we dislike’, and in hisasws house were rugs and cushions. So heasws said: ‘Weasws marry women, so weasws give them their dowries, and they buy whatever they so desire to. There is nothing for usasws from it’.[2202]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي مَالِكٍ الْجُهَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَرَأَيْتُ فِي مَنْزِلِهِ بُسُطاً وَ وَسَائِدَ وَ أَنْمَاطاً وَ مَرَافِقَ فَقُلْتُ مَا هَذَا فَقَالَ مَتَاعُ الْمَرْأَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Abu Malik Al Juhuny, from Abdullah Bin Ata’a who said,

‘I went over to Abu Ja’farasws, so I saw in hisasws house, rugs, and pillows, and patterns, and amenities’. So I said, ‘What is this?’ So heasws said: ‘Belongings of the wife’.[2203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنِ الْفَضْلِ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ وَ جِفانٍ كَالْجَوابِ قَالَ مَا هِيَ تَمَاثِيلَ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنَّهَا تَمَاثِيلُ الشَّجَرِ وَ شِبْهِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Al Fazl Abu Al Abbas who said,

‘I said to Abu Ja’farasws, ‘The Words of Allahazwj Mighty and Majestic [34:13] They made for him whatsoever he desired of Prayer Niches, and images, and wells like watering troughs’. Heasws said: ‘These were not images of the men and the women, but these were images of the trees and the likes of it’.[2204]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَسَائِدُ وَ أَنْمَاطٌ فِيهَا تَمَاثِيلُ يَجْلِسُ عَلَيْهَا .

Ali Bin Ibrahim, form Salih Bin Al Sandy, from Ja’far Bin Bashir, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There used to be for Aliasws Bin Al-Husaynasws, cushions and patterns with images therein. Heasws used to sit upon these’.[2205]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ الزَّيَّاتِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فِي بَيْتٍ مُنَجَّدٍ ثُمَّ عُدْتُ إِلَيْهِ مِنَ الْغَدِ وَ هُوَ فِي بَيْتٍ لَيْسَ فِيهِ إِلَّا حَصِيرٌ وَ عَلَيْهِ قَمِيصٌ غَلِيظٌ فَقَالَ الْبَيْتُ الَّذِي رَأَيْتَهُ لَيْسَ بَيْتِي إِنَّمَا هُوَ بَيْتُ الْمَرْأَةِ وَ كَانَ أَمْسِ يَوْمُهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Abdullah Bin Muskan, from Al Hassan Al Zayyat who said,

‘I went over to Abu Ja’farasws in a refurbished room. Then I went again to himasws in the morning and heasws was in a room in which there was nothing except for a mat, and upon himasws was a coarse shirt. So heasws said: ‘This room which you saw was not myasws room. But rather is was a room of the wife, and yesterday was her day’.[2206]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ أَبِي الْجَارُودِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ هُوَ جَالِسٌ عَلَى مَتَاعٍ فَجَعَلْتُ أَلْمِسُ الْمَتَاعَ بِيَدِي فَقَالَ هَذَا الَّذِي تَلْمِسُهُ بِيَدِكَ أَرْمَنِيٌّ فَقُلْتُ لَهُ وَ مَا أَنْتَ وَ الْأَرْمَنِيَّ فَقَالَ هَذَا مَتَاعٌ جَاءَتْ بِهِ أُمُّ عَلِيٍّ امْرَأَةٌ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, from Ali Bin Ismail Al Maysami, from Abu Al Jaroud who said,

‘I went over to Abu Ja’farasws and heasws was seated upon a chattel, so I went on to touch the chattel with my hand, so heasws said: ‘This which you are touching with your hand, is Armany (Armenian)’. So I said to himasws, ‘And what have youasws to do with Al-Armany?’. So heasws said: ‘This is a chattel which the mother of Ali came with’, a wife of hisasws’.

فَلَمَّا كَانَ مِنْ قَابِلٍ دَخَلْتُ عَلَيْهِ فَجَعَلْتُ أَلْمِسُ مَا تَحْتِي فَقَالَ كَأَنَّكَ تُرِيدُ أَنْ تَنْظُرَ مَا تَحْتَكَ فَقُلْتُ لَا وَ لَكِنَّ الْأَعْمَى يَعْبَثُ فَقَالَ لِي إِنَّ ذَلِكَ الْمَتَاعَ كَانَ لِأُمِّ عَلِيٍّ وَ كَانَتْ تَرَى رَأْيَ الْخَوَارِجِ فَأَدَرْتُهَا لَيْلَةً إِلَى الصُّبْحِ أَنْ تَرْجِعَ عَنْ رَأْيِهَا وَ تَتَوَلَّى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَامْتَنَعَتْ عَلَيَّ فَلَمَّا أَصْبَحْتُ طَلَّقْتُهَا .

So when it was another time, I went over to himasws, so I went on to touch what was beneath me, so heasws said: ‘It is as if you want to see what is beneath you’. So I said, ‘No, but the blind tend to tamper’. So heasws said to me: ‘That chattel was for the mother of Ali, and she used to view by the opinions of the Khawarijites, so Iasws respited her for a night up to the morning that she might retract from her opinion, and accept the Wilayah of Amir Al-Momineenasws, but she refrained to measws. So when it was the morning, Iasws divorced her’.[2207]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ قَائِلٌ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَجْلِسُ الرَّجُلُ عَلَى بِسَاطٍ فِيهِ تَمَاثِيلُ فَقَالَ الْأَعَاجِمُ تُعَظِّمُهُ وَ إِنَّا لَنَمْتَهِنُهُ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abdullah Bin Al Mugheira who said,

‘I heard Al-Rezaasws saying: ‘A speaker said to Abu Ja’farasws, ‘Youasws make the man sit upon a rug in which are images’. So heasws said: ‘The non-Arabs venerate it and weasws belittle it’.[2208]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( صلوات الله عليه ) عَنِ الْفِرَاشِ الْحَرِيرِ وَ مِثْلِهِ مِنَ الدِّيبَاجِ وَ الْمُصَلَّى الْحَرِيرِ وَ مِثْلِهِ مِنَ الدِّيبَاجِ هَلْ يَصْلُحُ لِلرَّجُلِ النَّوْمُ عَلَيْهِ وَ التُّكَأَةُ وَ الصَّلَاةُ فَقَالَ يَفْرِشُهُ وَ يَقُومُ عَلَيْهِ وَ لَا يَسْجُدُ عَلَيْهِ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws who said, ‘I asked Abu Al-Hassanasws about the silk mattresses, and the likes of it from the brocade, and the silk Prayer mat and the likes of it from the brocade, is it correct for the man to sleep over it, and recline upon, and the Prayer?’ So heasws said: ‘Furnish it, and stand upon it, but do not Prostrate upon it’.[2209]

باب النَّوَادِرِ

Chapter 29 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ بْنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَأَلَنِي شِهَابُ بْنُ عَبْدِ رَبِّهِ أَنْ أَسْتَأْذِنَ لَهُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَعْلَمْتُ ذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ قُلْ لَهُ يَأْتِينَا إِذَا شَاءَ فَأَدْخَلْتُهُ عَلَيْهِ لَيْلًا وَ شِهَابٌ مُقَنَّعُ الرَّأْسِ فَطُرِحَتْ لَهُ وِسَادَةٌ فَجَلَسَ عَلَيْهَا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَلْقِ قِنَاعَكَ يَا شِهَابُ فَإِنَّ الْقِنَاعَ رِيبَةٌ بِاللَّيْلِ مَذَلَّةٌ بِالنَّهَارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Al Abbas Bin Al Waleed Bin Sabeeh who said,

‘Shihab Bin Abd Rabih asked me that I should seek permission for him to (see) Abu Abdullahasws. So I let Abu Abdullahasws know about that, so heasws said: ‘Tell him he can come to usasws whenever he so desires to’. So I took him over to himasws one night, and Shihab wore a covering of the head. I placed a cushion for him, so he sat over it and Abu Abdullahasws said to him: ‘Remove you veil O Shihab, for the veil casts a doubt during the night and is a disgrace during the day’.[2210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) إِذَا ظَهَرَتِ الْقَلَانِسُ الْمُتَرِّكَةُ ظَهَرَ الزِّنَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘Amir Al Momineenasws said: ‘When the hoods appear as legacy, the adultery would appear’.[2211]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ طَيُّ الثِّيَابِ رَاحَتُهَا وَ هُوَ أَبْقَى لَهَا .

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dagqan, from Dorost Bin Abu Mansour, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws that heasws was saying: ‘Folding the clothes is its resting, and it is more lasting for it’.[2212]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( صلوات الله عليه ) قَالَ خَرَجْتُ وَ أَنَا أُرِيدُ دَاوُدَ بْنَ عِيسَى بْنِ عَلِيٍّ وَ كَانَ يَنْزِلُ بِئْرَ مَيْمُونٍ وَ عَلَيَّ ثَوْبَانِ غَلِيظَانِ فَرَأَيْتُ امْرَأَةً عَجُوزاً وَ مَعَهَا جَارِيَتَانِ فَقُلْتُ يَا عَجُوزُ أَ تُبَاعُ هَاتَانِ الْجَارِيَتَانِ فَقَالَتْ نَعَمْ وَ لَكِنْ لَا يَشْتَرِيهِمَا مِثْلُكَ قُلْتُ وَ لِمَ قَالَتْ لِأَنَّ إِحْدَاهُمَا مُغَنِّيَةٌ وَ الْأُخْرَى زَامِرَةٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘Iasws went out and Iasws wanted to see Dawood Bin Isa Bin Ali, and he was lodged at the well of Maymoun, and upon measws were two coarse clothes. So Iasws saw an old woman and with her were two slave girls, so Iasws said, ‘O old woman! Would you like to sell these two slave girls?’ So she said, ‘Yes, but the likes of youasws cannot buy these two’. Iasws said, ‘And why do you say so?’ She said, ‘Because one of them is a singer and the other one is a musician’.

فَدَخَلْتُ عَلَى دَاوُدَ بْنِ عِيسَى فَرَفَعَنِي وَ أَجْلَسَنِي فِي مَجْلِسِي فَلَمَّا خَرَجْتُ مِنْ عِنْدِهِ قَالَ لِأَصْحَابِهِ تَعْلَمُونَ مَنْ هَذَا هَذَا عَلِيُّ بْنُ مُوسَى الَّذِي يَزْعُمُ أَهْلُ الْعِرَاقِ أَنَّهُ مَفْرُوضُ الطَّاعَةِ .

So Iasws went over to Dawood Bin Isa, so he stood up for measws and made measws to sit in his seat. So when Iasws went out from his presence, he said to his companions, ‘Do you know who this is? This is Aliasws Bin Musaasws whom the people of Al-Iraq are alleging that obedience to himasws is an Obligation’.[2213]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ لُبْسَ الْبُرْطُلَةِ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having dislike wearing Al-Burtala (a deep cape)’.[2214]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ نَظَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى فِرَاشٍ فِي دَارِ رَجُلٍ فَقَالَ فِرَاشٌ لِلرَّجُلِ وَ فِرَاشٌ لِأَهْلِهِ وَ فِرَاشٌ لِضَيْفِهِ وَ فِرَاشٌ لِلشَّيْطَانِ .

Ali Bin Ibrahim, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin dawood Al Minqary, from Hammad Bin Isa who said,

‘Abu Abdullahasws looked at a mattress in a house of a man, so heasws said: ‘There is a mattress for the man, and a mattress for his family, and a mattress for his guest, and a mattress for the Satanla’.[2215]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَبِسَ السَّرَاوِيلَ مِنْ قُعُودٍ وُقِيَ وَجَعَ الْخَاصِرَةِ .

Abu Ali Al Ashary, from one of his companions, from Muhammad Bin Khalid Al Tayalisy, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wears trousers whilst seated would not get groin pain’.[2216]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَلِيٍّ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَعَةُ الْجُرُبَّانِ وَ نَبَاتُ الشَّعْرِ فِي الْأَنْفِ أَمَانٌ مِنَ الْجُذَامِ ثُمَّ قَالَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ وَ لَا تَرَى قَمِيصِي إِلَّا وَاسِعَ الْجَيْبِ وَ الْيَدِ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Mansour Bin Al Abbas, from Al Hassan Bin Ali Bin Yaqteen, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from Ali Al Qummy,

(It has been narrated) from Abu Abdullahasws having said: ‘Expansive shirting and the (cutting) the hair growth of the hair in the nose is a safety from the leprosy’. Then heasws said: ‘Have you not heard the words of the poet – ‘And you will not see my shirt except as wide of the collar and the sleeves’’.[2217]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) مِنْ مُرُوءَةِ الرَّجُلِ أَنْ يَكُونَ دَوَابُّهُ سِمَاناً

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad, from Al Hassan Bin Al Husayn Al Alawy who said,

‘Abu Al-Hassanasws having said: ‘From the honour of the man is that there should be a plump (admirable) ride for him’.

قَالَ وَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ مِنَ الْمُرُوءَةِ فَرَاهَةُ الدَّابَّةِ وَ حُسْنُ وَجْهِ الْمَمْلُوكِ وَ الْفَرْشُ السَّرِيُّ .

He (the narrator) said, ‘And I heard himasws saying: ‘Three (things) are from the honour – The agility of the animal, and the slave with a beautiful face, and the enjoyable mattress’.[2218]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَمْسَحْ أَحَدُكُمْ بِثَوْبِ مَنْ لَمْ يَكْسَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Not one of you should touch the clothes of the one who has not worn them yet’.[2219]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اطْوُوا ثِيَابَكُمْ بِاللَّيْلِ فَإِنَّهَا إِذَا كَانَتْ مَنْشُورَةً لَبِسَهَا الشَّيْطَانُ بِاللَّيْلِ .

Sahl Bin Ziyad, from Muhammad Bin Bakr, from Zakariyya Al Momin, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Fold your clothes at night, for when these are displayed, the Satanla wears it at night’.[2220]

سَهْلُ بْنُ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ جَبَلَةَ الْكِنَانِيِّ قَالَ اسْتَقْبَلَنِي أَبُو الْحَسَنِ ( عليه السلام ) وَ قَدْ عَلَّقْتُ سَمَكَةً فِي يَدِي فَقَالَ اقْذِفْهَا إِنَّنِي لَأَكْرَهُ لِلرَّجُلِ السَّرِيِّ أَنْ يَحْمِلَ الشَّيْ‏ءَ الدَّنِيَّ بِنَفْسِهِ ثُمَّ قَالَ إِنَّكُمْ قَوْمٌ أَعْدَاؤُكُمْ كَثِيرَةٌ عَادَاكُمُ الْخَلْقُ يَا مَعْشَرَ الشِّيعَةِ إِنَّكُمْ قَدْ عَادَاكُمُ الْخَلْقُ فَتَزَيَّنُوا لَهُمْ بِمَا قَدَرْتُمْ عَلَيْهِ .

Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Jabala Al Kinany who said,

‘Abu Al-Hassanasws met me and I was dangling a fish in my hand, so heasws said: ‘Throw it away! Iasws dislike for the eminent man that he should be carrying the abject thing by himself’. Then heasws said: ‘The group of your enemies are numerous. The people are your enemies, O group of Shiah, people hold grudges against you. Therefore adorn yourselves to them with your ability over it’.[2221]

باب الْخِضَابِ

Chapter 30 – The Dye

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ قَدِ اخْتَضَبَ بِالسَّوَادِ فَقُلْتُ أَرَاكَ قَدِ اخْتَضَبْتَ بِالسَّوَادِ فَقَالَ إِنَّ فِي الْخِضَابِ أَجْراً وَ الْخِضَابُ وَ التَّهْيِئَةُ مِمَّا يَزِيدُ اللَّهُ عَزَّ وَ جَلَّ فِي عِفَّةِ النِّسَاءِ وَ لَقَدْ تَرَكَ النِّسَاءُ الْعِفَّةَ بِتَرْكِ أَزْوَاجِهِنَّ لَهُنَّ التَّهْيِئَةَ قَالَ قُلْتُ بَلَغَنَا أَنَّ الْحِنَّاءَ يَزِيدُ فِي الشَّيْبِ قَالَ أَيُّ شَيْ‏ءٍ يَزِيدُ فِي الشَّيْبِ الشَّيْبُ يَزِيدُ فِي كُلِّ يَوْمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘I went over to Abu Al-Hassanasws and heasws had dyed (hair) with the black. So I said, ‘I see youasws have dyed (hair) with the black’. So heasws said: ‘And in the dyeing there is Recompense, and the dye and the henna are from what Allahazwj Mighty and Majestic Increases in the chastity of the women, and the women have neglected the chastity due to the neglecting of the henna by their husbands’. I said, ‘It has reached us that henna tends to increase in the greying?’ Heasws said: ‘Which thing increase in the greying? The greying increases during every day’.[2222]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مِسْكِينِ بْنِ أَبِي الْحَكَمِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَنَظَرَ إِلَى الشَّيْبِ فِي لِحْيَتِهِ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) نُورٌ ثُمَّ قَالَ مَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُوراً يَوْمَ الْقِيَامَةِ

Muhammad Bin Yaha, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Miskeen Bin Abu Al Hakam, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww, so hesaww saw the greying in his beard. So the Prophetsaww said: ‘A radiance’. Then hesaww said: ‘The one who gets old and grey in Al-Islam, there would be a radiance for him on the Day of Judgement’.

قَالَ فَخَضَبَ الرَّجُلُ بِالْحِنَّاءِ ثُمَّ جَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَأَى الْخِضَابَ قَالَ نُورٌ وَ إِسْلَامٌ فَخَضَبَ الرَّجُلُ بِالسَّوَادِ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) نُورٌ وَ إِسْلَامٌ وَ إِيمَانٌ وَ مَحَبَّةٌ إِلَى نِسَائِكُمْ وَ رَهْبَةٌ فِي قُلُوبِ عَدُوِّكُمْ .

He (the narrator) said, ‘So the man dyed with the henna, then he came over to the Prophetsaww. So when hesaww saw the dyeing, hesaww said: ‘A radiance and Islam’. So the man dyed with the black. So the Prophetsaww said: ‘A radiance, and Islam, and faith, and a love for your wives, and an awe in the hearts of your enemies’.[2223]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ دَخَلَ قَوْمٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَرَأَوْهُ مُخْتَضِباً بِالسَّوَادِ فَسَأَلُوهُ فَقَالَ إِنِّي رَجُلٌ أُحِبُّ النِّسَاءَ وَ أَنَا أَتَصَنَّعُ لَهُنَّ .

Ahmad Bin Muhammad, from Al Abbas Bin Musa Al Warraq,

(It has been narrated) from Abu Al-Hassanasws having said: ‘A group of people came over to Abu Ja’farasws, so they saw himasws as having dyed (hair) with the black. So heasws said: ‘Iasws am a man who loves the women, and Iasws do it for them’.[2224]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَبِي خَالِدٍ الزَّيْدِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ قَوْمٌ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ( صلوات الله عليه ) فَرَأَوْهُ مُخْتَضِباً بِالسَّوَادِ فَسَأَلُوهُ عَنْ ذَلِكَ فَمَدَّ يَدَهُ إِلَى لِحْيَتِهِ ثُمَّ قَالَ أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي غَزَاةٍ غَزَاهَا أَنْ يَخْتَضِبُوا بِالسَّوَادِ لِيَقْوَوْا بِهِ عَلَى الْمُشْرِكِينَ .

Ahmad Bin Muhammad, from Saeed Bin Janah, from Abu Khalid Al Zaydi, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘A group of people came over to Al-Husaynasws Bin Aliasws, so they saw himasws as having dyed (hair) with the black. So they asked himasws about that. So heasws extended hisasws hand towards hisasws beard, then said: ‘Rasool-Allahsaww ordered in a military expedition of hissaww military expeditions, that: ‘Dye (your hair) with the black in order to be stronger upon the Polytheists’.[2225]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ حَفْصٍ الْأَعْوَرِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ خِضَابِ اللِّحْيَةِ وَ الرَّأْسِ أَ مِنَ السُّنَّةِ فَقَالَ نَعَمْ قُلْتُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَمْ يَخْتَضِبْ فَقَالَ إِنَّمَا مَنَعَهُ قَوْلُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّ هَذِهِ سَتُخْضَبُ مِنْ هَذِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Hafs Al Awr who said,

‘I asked Abu Abdullahasws about dyeing the beard and the head, is it from the Sunnah?’ So heasws said: ‘Yes’. I said, ‘Amir Al-Momineenasws did not dye’. So heasws said: ‘But rather, from it are the Words of Rasool-Allahsaww that: ‘This (beard) would be dyed from this (head wound)’.[2226]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ فِي الْخِضَابِ ثَلَاثُ خِصَالٍ مَهْيَبَةٌ فِي الْحَرْبِ وَ مَحَبَّةٌ إِلَى النِّسَاءِ وَ يَزِيدُ فِي الْبَاهِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘In the dye there are three qualities – It is an awe during the water, and a love for the women, and increases in the sexual desire’.[2227]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ خِضَابِ الشَّعْرِ فَقَالَ قَدْ خَضَبَ النَّبِيُّ ( صلى الله عليه وآله ) وَ الْحُسَيْنُ بْنُ عَلِيٍّ وَ أَبُو جَعْفَرٍ ( عليه السلام ) بِالْكَتَمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about dyeing the hair, so heasws said: ‘The Prophetsaww had dyed, and Aliasws Husayn Bin Aliasws, and Abu Ja’farasws with Al-Katam (a dyeing plant)’.[2228]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَضَبَ النَّبِيُّ ( صلى الله عليه وآله ) وَ لَمْ يَمْنَعْ عَلِيّاً ( عليه السلام ) إِلَّا قَوْلُ النَّبِيِّ ( صلى الله عليه وآله ) تَخْتَضِبُ هَذِهِ مِنْ هَذِهِ وَ قَدْ خَضَبَ الْحُسَيْنُ وَ أَبُو جَعْفَرٍ ( عليه السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww dyed and nothing prevented Aliasws except for the words of the Prophetsaww: ‘Youasws would be dyeing this (yourasws beard) from this (head wound)’; and Al-Husaynasws and Abu Ja’farasws had dyed’.[2229]

أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي شَيْبَةَ الْأَسَدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ خِضَابِ الشَّعْرِ فَقَالَ خَضَبَ الْحُسَيْنُ وَ أَبُو جَعْفَرٍ ( صلوات الله عليهما ) بِالْحِنَّاءِ وَ الْكَتَمِ .

Abu Al Abbas Muhammad Bin ja’far, from Muhammad Bin Abdul Hameed, from Sayf Bin Ameyra, from Abu Shayba Al Asady who said,

‘I asked Abu Abdullahasws about dyeing the hair, so heasws said: ‘Al-Husaynasws and Abu Ja’farasws dyed with the henna and Al-Katam (a dyeing plant)’.[2230]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَخْتَضِبُ بِالْحِنَّاءِ خِضَاباً قَانِياً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I saw Abu Ja’farasws dyeing with the henna, a red dyeing’.[2231]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ نُصُولَ الْخِضَابِ فَإِنَّ ذَلِكَ بُؤْسٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ismail, from Muhammad Bin Uzafar, from umar Bin Yazeed who said,

‘Abu Abdullahasws said: ‘Beware of the discolouration of the dyeing, for in that is despair’.[2232]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) نَفَقَةُ دِرْهَمٍ فِي الْخِضَابِ أَفْضَلُ مِنْ نَفَقَةِ دِرْهَمٍ فِي سَبِيلِ اللَّهِ إِنَّ فِيهِ أَرْبَعَ عَشْرَةَ خَصْلَةً يَطْرُدُ الرِّيحَ مِنَ الْأُذُنَيْنِ وَ يَجْلُو الْغِشَاءَ عَنِ الْبَصَرِ وَ يُلَيِّنُ الْخَيَاشِيمَ وَ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ اللِّثَةَ وَ يَذْهَبُ بِالْغَشَيَانِ وَ يُقِلُّ وَسْوَسَةَ الشَّيْطَانِ وَ تَفْرَحُ بِهِ الْمَلَائِكَةُ وَ يَسْتَبْشِرُ بِهِ الْمُؤْمِنُ وَ يَغِيظُ بِهِ الْكَافِرُ وَ هُوَ زِينَةٌ وَ هُوَ طِيبٌ وَ بَرَاءَةٌ فِي قَبْرِهِ وَ يَسْتَحْيِي مِنْهُ مُنْكَرٌ وَ نَكِيرٌ .

Ali Bin Muhammad Bin Bundar, and Muhammad Bin Al Hassan, from Ibrahim Bin Is’haq Al Ahmar, from Muhammad Bin Abdullah Bin Mihran, from his father, raising it, said,

‘The Prophetsaww said: ‘Spending a Dirham in the dye is better than spending a Dirham in the Way of Allahazwj. Therein are fourteen qualities – It dispels the wind from the ears, and it refines the vision, and softens the nose-ducts, and aromatises the breath, and strengthens the gums, and removes the fainting, and reduces the whisperings of the Satanla, and the Angels are happy by it, and the believers get glad tidings by it, and the Infidels are disappointed by it, and it is an adornment, and it is a perfume, and a freedom in his grave, and Munkar and Nakeer (two questioning Angels) are too embarrassed from it (the questioning)’.[2233]

باب السَّوَادِ وَ الْوَسِمَةِ

Chapter 31 – The black (dye) and the woad (a dyeing plant)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ كُنْتُ مَعَ أَبِي عَلْقَمَةَ وَ الْحَارِثِ بْنِ الْمُغِيرَةِ وَ أَبِي حَسَّانَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلْقَمَةُ مُخْتَضِبٌ بِالْحِنَّاءِ وَ الْحَارِثُ مُخْتَضِبٌ بِالْوَسِمَةِ وَ أَبُو حَسَّانَ لَا يَخْتَضِبُ فَقَالَ كُلُّ رَجُلٍ مِنْهُمْ مَا تَرَى فِي هَذَا رَحِمَكَ اللَّهُ وَ أَشَارَ إِلَى لِحْيَتِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَحْسَنَهُ قَالُوا كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) مُخْتَضِباً بِالْوَسْمَةِ قَالَ نَعَمْ ذَلِكَ حِينَ تَزَوَّجَ الثَّقَفِيَّةَ أَخَذَتْهُ جَوَارِيهَا فَخَضَبْنَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I was with Abu Alqama and Al-Haris Bin Al-Mugheira, and Abu Hassan in the presence of Abu Abdullahasws, and Alqama had dyed with the henna, and Al-Haris had dyed with the black (dye), and Abu Hassan had not dyed. So each man from them said, ‘What is yourasws view with regards to this, may Allahazwj have Mercy on youasws’, and gestured towards his own beard. So Abu Abdullahasws said: ‘How wonderful’. They said, ‘Abu Ja’farasws used to dye with the woad (a dye plant)?’ Heasws said: ‘When heasws married the Saqafiyya, her slave girl took it, so she dye it upon himasws’.[2234]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَسِمَةِ فَقَالَ لَا بَأْسَ بِهَا لِلشَّيْخِ الْكَبِيرِ.

From him, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the woad (a dyeing plant), so heasws said: ‘There is no problem with it for the old man, the aged’.[2235]

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَمْضَغُ عِلْكاً فَقَالَ يَا مُحَمَّدُ نَقَضَتِ الْوَسِمَةُ أَضْرَاسِي فَمَضَغْتُ هَذَا الْعِلْكَ لِأَشُدَّهَا قَالَ وَ كَانَتِ اسْتَرْخَتْ فَشَدَّهَا بِالذَّهَبِ .

Ibn Mahboub, from Al A’ala Bin Razeyn, form Muhammad Bin Muslim who said,

‘I saw Abu Ja’farasws chewing gum, so heasws said: ‘O Muhammad! Iasws, the woad (a dye plant) twisted myasws molar, so I am chewing this gum in order to strengthen it’. He (the narrator) said, ‘And they had loosened, so heasws tightened them with the gold’.[2236]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) نَقَضَتْ أَضْرَاسِيَ الْوَسِمَةُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal Bin Maymoun, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘Myasws molar was loosened by the woad (a dyeing plant)’.[2237]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قُتِلَ الْحُسَيْنُ ( صلوات الله عليه ) وَ هُوَ مُخْتَضِبٌ بِالْوَسْمَةِ .

A number or our companions, from Ahmad Bin Abu Abdullah, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim who said,

‘Abu Abdullahasws said: ‘Al-Husaynasws was killed and heasws had dyed with the woad (a dyeing plant)’.[2238]

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخِضَابِ بِالْوَسْمَةِ فَقَالَ لَا بَأْسَ قَدْ قُتِلَ الْحُسَيْنُ ( عليه السلام ) وَ هُوَ مُخْتَضِبٌ بِالْوَسْمَةِ .

From him, from his father, from Yunus, from Abu Bakr Al Hazramy who said,

‘I asked Abu Abdullahasws about the dyeing with the woad (a dyeing plant), so heasws said: ‘There is no problem. Al-Husaynasws was killed and heasws dyed with the woad (a dyeing plant)’.[2239]

عَنْهُ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْخِضَابُ بِالسَّوَادِ أُنْسٌ لِلنِّسَاءِ وَ مَهَابَةٌ لِلْعَدُوِّ .

From him, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Al Husayn Bin Umar Bin Yazeed, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The dyeing with the black (dye) is amusing for the women, and an awe to the enemy’.[2240] 

باب الْخِضَابِ بِالْحِنَّاءِ

Chapter 32 – The dyeing with the henna

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحِنَّاءُ يَزِيدُ فِي مَاءِ الْوَجْهِ وَ يُكْثِرُ الشَّيْبَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The (application of) henna increase in the water of the face, and frequents the greying’.[2241]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الْحِنَّاءُ يَشْعَلُ الشَّيْبَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘The henna ignites the greying’.[2242]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) مَخْضُوباً بِالْحِنَّاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I saw Abu Ja’farasws having dyed with the henna’.[2243]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَرِيزٍ عَنْ مَوْلًى لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اخْتَضِبُوا بِالْحِنَّاءِ فَإِنَّهُ يَجْلُو الْبَصَرَ وَ يُنْبِتُ الشَّعْرَ وَ يُطَيِّبُ الرِّيحَ وَ يُسَكِّنُ الزَّوْجَةَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Fazala Bin Ayoub, from Hareyz,

(It has been narrated) from a slave of Aliasws Bin Al-Husaynasws who said, ‘I heard Aliasws Bin Al-Husaynasws saying: ‘Rasool-Allahsaww said: ‘Dye with the henna for it refines the vision, and builds the hair, and aromatises the wind, and gives tranquillity to the wife’.[2244]

عَنْهُ عَنْ عُبْدُوسِ بْنِ إِبْرَاهِيمَ الْبَغْدَادِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحِنَّاءُ يَذْهَبُ بِالسَّهَكِ وَ يَزِيدُ فِي مَاءِ الْوَجْهِ وَ يُطَيِّبُ النَّكْهَةَ وَ يُحَسِّنُ الْوَلَدَ .

From him, from Ubdous Bin Ibrahim al Baghdady,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The henna removes the odour, and increases in the water of the face, and aromatises the breath, and improves the birth’.[2245]

عَنْهُ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مَالِكِ بْنِ أَشْيَمَ عَنْ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ لِي فَتَاةً قَدِ ارْتَفَعَتْ عِلَّتُهَا فَقَالَ اخْضِبْ رَأْسَهَا بِالْحِنَّاءِ فَإِنَّ الْحَيْضَ سَيَعُودُ إِلَيْهَا قَالَ فَفَعَلْتُ ذَلِكَ فَعَادَ إِلَيْهَا الْحَيْضُ .

From him, from Ali Bin Suleyman Bin Rusheyd, from Malik Bin Asheym, from Ismail Bin Yazi’e who said,

‘I said to Abu Al-Hassanasws, ‘For me there is a young daughter whose regularity (of menstruation) is lifted’. So heasws said: ‘Dye her head with the henna so the menstruation would be returning to her’. He (the narrator) said, ‘So I did that, so the menstruation returned to her’.[2246]

باب جَزِّ الشَّعْرِ وَ حَلْقِهِ

Chapter 33 – Cutting the hair and the shaving

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ ثَلَاثٌ مَنْ عَرَفَهُنَّ لَمْ يَدَعْهُنَّ جَزُّ الشَّعْرِ وَ تَشْمِيرُ الثِّيَابِ وَ نِكَاحُ الْإِمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moamar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Three (things), one who recognises these would not leave them – Cutting the hair, and rolling up of the clothes, and copulating with the slave-girls’.[2247]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي اسْتَأْصِلْ شَعْرَكَ يَقِلُّ دَرَنُهُ وَ دَوَابُّهُ وَ وَسَخُهُ وَ تَغْلُظُ رَقَبَتُكَ وَ يَجْلُو بَصَرُكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘Cut your hair to reduce its smell, and its insects (lice etc.), and its dirt, and it thickens your neck, and it refines your vision’.

وَ فِي رِوَايَةٍ أُخْرَى وَ يَسْتَرِيحُ بَدَنُكَ .

And in another report, (Heasws said): ‘And its rests your body’.[2248]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَرْوُونَ أَنَّ حَلْقَ الرَّأْسِ فِي غَيْرِ حَجٍّ وَ لَا عُمْرَةٍ مُثْلَةٌ فَقَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا قَضَى مَنَاسِكَهُ عَدَلَ إِلَى قَرْيَةٍ يُقَالُ لَهَا سَايَةُ فَحَلَقَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassanasws that our companions are reporting that shaving the head regarding other than Hajj or Umrah is a mutilation’. So heasws said: ‘Whenever Abu Al-Hassanasws used to fulfil his rituals, would go to a town called Sayah and shave (hisasws head)’.[2249]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ حَلْقَ الرَّأْسِ مُثْلَةٌ فَقَالَ عُمْرَةٌ لَنَا وَ مُثْلَةٌ لِأَعْدَائِنَا .

Ali Bin Muhammad, raising it, said,

‘I said to Abu Abdullahasws that the people are saying that shaving-off the head is a mutilation. So heasws said: ‘It is an Umrah for usasws and a mutilation for ourasws enemies’.[2250]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُمَرَ بْنِ أَسْلَمَ قَالَ حَجَمَنِي الْحَجَّامُ فَحَلَقَ مِنْ مَوْضِعِ النُّقْرَةِ فَرَآنِي أَبُو الْحَسَنِ ( عليه السلام ) فَقَالَ أَيُّ شَيْ‏ءٍ هَذَا اذْهَبْ فَاحْلِقْ رَأْسَكَ قَالَ فَذَهَبْتُ وَ حَلَقْتُ رَأْسِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Umar Bin Aslam who said,

‘The cupper performed cupping on me in the fovea, so Abu Al-Hassanasws saw me, so heasws said: ‘Which thing is this? Go and shave-off your head!’ He (the narrator) said, ‘So I went and shaved-off my head’.[2251]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي إِطَالَةِ الشَّعْرِ فَقَالَ كَانَ أَصْحَابُ مُحَمَّدٍ ( صلى الله عليه وآله ) مُشْعِرِينَ يَعْنِي الطَّمَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Sinan who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding lengthening of the hair?’ So heasws said: ‘The companions of Muhammadsaww were hairy, meaning the trimming’.[2252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنِّي لَأَحْلِقُ كُلَّ جُمُعَةٍ فِيمَا بَيْنَ الطَّلْيَةِ إِلَى الطَّلْيَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sa’dan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Every Friday is what is between the trimming to the trimming’.[2253]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا كَثُرَ الشَّعْرُ فِي قَفَايَ فَيَغُمُّنِي غَمّاً شَدِيداً فَقَالَ لِي يَا إِسْحَاقُ أَ مَا عَلِمْتَ أَنَّ حَلْقَ الْقَفَا يَذْهَبُ بِالْغَمِّ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘May I be sacrificed for youasws! Sometimes there are a lot of hairs in my back, so it grieves me with an intense grief’. So heasws said: ‘O Is’haq! But, do you not know that shaving the back removes the grief?’[2254]

باب اتِّخَاذِ الشَّعْرِ وَ الْفَرْقِ

Chapter 34 – Taking (growing) the hair and the parting (styling)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُسَيْنِ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ وَفْرَةٌ أَ يَفْرُقُهَا أَوْ يَدَعُهَا فَقَالَ يَفْرُقُهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas Al Baqbaaq who said,

‘I asked Abu Abdullahasws about the man who happens to have abundance (of hair), shall he part (style) it or leave it?’ So heasws said: ‘He should part (style) it’.[2255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اتَّخَذَ شَعْراً فَلْيُحْسِنْ وِلَايَتَهُ أَوْ لِيَجُزَّهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who takes (grows) hair, so let him make it good and take care of it or trim it’.[2256]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ أَيُّوبَ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَفْرُقُ شَعْرَهُ قَالَ لَا إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا طَالَ شَعْرُهُ كَانَ إِلَى شَحْمَةِ أُذُنِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad, from Ayoub Bin Haroun,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Did Rasool-Allahsaww used to part (style) hissaww hair?’ Heasws said: ‘No. Whenever Rasool-Allahsaww lengthened hissaww hair, it would be to the lobe of hissaww ear’.[2257]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ إِنَّهُمْ يَرْوُونَ أَنَّ الْفَرْقَ مِنَ السُّنَّةِ قَالَ مِنَ السُّنَّةِ قُلْتُ يَزْعُمُونَ أَنَّ النَّبِيِّ ( صلى الله عليه وآله ) فَرَقَ قَالَ مَا فَرَقَ النَّبِيُّ ( صلى الله عليه وآله ) وَ لَا كَانَ الْأَنْبِيَاءُ ( عليهم السلام ) تُمْسِكُ الشَّعْرَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from Amro Bin Sabit,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘They (people) are reporting that the parting (styling) is from the Sunnah’. Heasws said: ‘From the Sunnah?’ I said, ‘They are alleging that the Prophetsaww parted’. Heasws said: ‘The Prophetsaww did not part, nor did the Prophetsas beforehand keep (long) hair’.[2258]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْفَرْقُ مِنَ السُّنَّةِ قَالَ لَا قُلْتُ فَهَلْ فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ نَعَمْ قُلْتُ كَيْفَ فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَيْسَ مِنَ السُّنَّةِ قَالَ مَنْ أَصَابَهُ مَا أَصَابَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَفْرُقُ كَمَا فَرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ أَصَابَ سُنَّةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِلَّا فَلَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The parting (of the hair) is from the Sunnah?’ Heasws said: ‘No’. I said, ‘So did Rasool-Allahsaww part (the hair)?’ Heasws said: ‘Yes’. I said, ‘How is it that Rasool-Allahsaww parted and it is not from the Sunnah?’ Heasws said: ‘The one who is hit by what Rasool-Allahsaww was hit by would be parting just as Rasool-Allahsaww parted, so he would have abided by the Sunnah, or else, so no’.

قُلْتُ لَهُ كَيْفَ ذَلِكَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ صُدَّ عَنِ الْبَيْتِ وَ قَدْ كَانَ سَاقَ الْهَدْيَ وَ أَحْرَمَ أَرَاهُ اللَّهُ الرُّؤْيَا الَّتِي أَخْبَرَهُ اللَّهُ بِهَا فِي كِتَابِهِ إِذْ يَقُولُ لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُسَكُمْ وَ مُقَصِّرِينَ لا تَخافُونَ

I said to himasws, ‘How is that?’ Heasws said: ‘Rasool-Allahsaww, when hesaww was turned away from the House (Kabah), and hesaww had ushered the sacrificial animal, and wore the Ihraam, Allahazwj Showed himsaww the vision in which Allahazwj Informed himsaww of it in Hisazwj Book [48:27] Certainly Allah had Endorsed to His Rasool the vision with the truth: you shall enter the Sacred Masjid, if Allah Pleases, in security, (some) having their heads shaved and (others) having their hair cut, you shall not be fearing.

فَعَلِمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَّ اللَّهَ سَيَفِي لَهُ بِمَا أَرَاهُ فَمِنْ ثَمَّ وَفَّرَ ذَلِكَ الشَّعْرَ الَّذِي كَانَ عَلَى رَأْسِهِ حِينَ أَحْرَمَ انْتِظَاراً لِحَلْقِهِ فِي الْحَرَمِ حَيْثُ وَعَدَهُ اللَّهُ عَزَّ وَ جَلَّ فَلَمَّا حَلَقَهُ لَمْ يُعِدْ فِي تَوْفِيرِ الشَّعْرِ وَ لَا كَانَ ذَلِكَ مِنْ قَبْلِهِ ( صلى الله عليه وآله ) .

Thus, Rasool-Allahsaww knew that Allahazwj would be Fulfilling for him with what Heazwj had Shown himsaww. So from then onwards, hesaww preserved the hair which was upon hissaww head when hesaww was in Ihraam, awaiting to shave it off in the Sanctuary, since Allahazwj Mighty and Majestic has Promised himsaww. So when hesaww did shave it off, did not repeat the preservation of the hair, nor was that from hissaww own self’.[2259]

باب اللِّحْيَةِ وَ الشَّارِبِ

Chapter 35 – The Beard and the Moustache

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَأْخُذُ عَارِضَيْهِ وَ يُبَطِّنُ لِحْيَتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musna, from Sadeyr Al Sayrafi who said,

‘I saw Abu Ja’farasws pluck hisasws two cheeks, and line hisasws beard’.[2260]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زَادَ مِنَ اللِّحْيَةِ عَنِ الْقَبْضَةِ فَهُوَ فِي النَّارِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever exceeds from the beard from the fist, so it is in the Fire’.[2261]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَدْرِ اللِّحْيَةِ قَالَ تَقْبِضُ بِيَدِكَ عَلَى اللِّحْيَةِ وَ تَجُزُّ مَا فَضَلَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Is’haq Bin Sa’ad, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding the extent of the beard. Heasws said: ‘Clutch your beard by your hand, and cut whatever remains’.[2262]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ الزَّيَّاتِ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) قَدْ خَفَّفَ لِحْيَتَهُ .

From him, from Usman Bin Isa, from Abdullah Bin Muskan, from Al Hassan Al Zayyat who said,

‘I saw Abu Ja’farasws having lightened hisasws beard’.[2263]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( صلوات الله عليه ) وَ الْحَجَّامُ يَأْخُذُ مِنْ لِحْيَتِهِ فَقَالَ دَوِّرْهَا .

From him, from his father, from Al Nazar Bin Suweyd, from one of his companions, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I saw Abu Ja’farasws and the barber was plucking from hisasws beard, so heasws said: ‘Curve it’.[2264]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنَ السُّنَّةِ أَنْ تَأْخُذَ مِنَ الشَّارِبِ حَتَّى يَبْلُغَ الْإِطَارَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is from the Sunnah that you pluck from the moustache until it reaches the verge’.[2265]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَصِّ الشَّارِبِ أَ مِنَ السُّنَّةِ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about trimming the moustache, is it from the Sunnah?’ Heasws said: ‘Yes’.[2266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْنَا الْأَخْذَ مِنَ الشَّارِبِ فَقَالَ نُشْرَةٌ وَ هُوَ مِنَ السُّنَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘We mentioned the plucking from the moustache, so heasws said: ‘It is a good display, and it is from the Sunnah’.[2267]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ أَنَّهُ رَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَحْفَى شَارِبَهُ حَتَّى أَلْصَقَهُ بِالْعَسِيبِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions, from Ali Bin Asbaat,

(It has been narrated) from Abdullah Bin Usman that he saw Abu Abdullahasws press hisasws moustache until it was pasted like a palm branch’.[2268]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زَادَ عَلَى الْقَبْضَةِ فَفِي النَّارِ يَعْنِي اللِّحْيَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever increases upon the fist, so it is in the Fire’ – meaning the beard’.[2269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُطَوِّلَنَّ أَحَدُكُمْ شَارِبَهُ فَإِنَّ الشَّيْطَانَ يَتَّخِذُهُ مَخْبَأً يَسْتَتِرُ بِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Not one of you should lengthen his moustache, for the Satanla takes it as a hideout to hide by’.[2270]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ بِالنَّبِيِّ ( صلى الله عليه وآله ) رَجُلٌ طَوِيلُ اللِّحْيَةِ فَقَالَ مَا كَانَ عَلَى هَذَا لَوْ هَيَّأَ مِنْ لِحْيَتِهِ فَبَلَغَ ذَلِكَ الرَّجُلَ فَهَيَّأَ لِحْيَتَهُ بَيْنَ اللِّحْيَتَيْنِ ثُمَّ دَخَلَ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَآهُ قَالَ هَكَذَا فَافْعَلُوا .

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Al Dahqan, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘There passed by the Prophetsaww a man with a long beard. So hesaww said: ‘Had he not been upon this. If only he had adjusted his beard’. So that reached the man, so he adjusted his beard to be between the two beards (medium length), then he went over to the Prophetsaww. So when hesaww saw him, hesaww said: ‘Like this, so keep doing it’.[2271]

باب أَخْذِ الشَّعْرِ مِنَ الْأَنْفِ

Chapter 36 – Plucking the hair from the nose

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الْأَشْعَرِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَخْذُ الشَّعْرِ مِنَ الْأَنْفِ يُحَسِّنُ الْوَجْهَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Hamza Al Ashary, raising it, said,

‘Abu Abdullahasws said: ‘Plucking the hair from the nose beautifies the face’.[2272]

باب التَّمَشُّطِ

Chapter 37 – The Combing

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الثَّوْبُ النَّقِيُّ يَكْبِتُ الْعَدُوَّ وَ الدُّهْنُ يَذْهَبُ بِالْبُؤْسِ وَ الْمَشْطُ لِلرَّأْسِ يَذْهَبُ بِالْوَبَاءِ قَالَ قُلْتُ وَ مَا الْوَبَاءُ قَالَ الْحُمَّى وَ الْمَشْطُ لِلِّحْيَةِ يَشُدُّ الْأَضْرَاسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Samt who said,

‘Abu Abdullahasws said to me: ‘The clean clothes suppress the enemy, and the oiling removes the anguish, and the combing for the head removes Al-Waba (illness)’. I said, ‘And what is Al-Waba?’ Heasws said: ‘The fever. And combing the beard strengthens the teeth’.[2273]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَمَّارٍ النَّوْفَلِيِّ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الْمَشْطُ يَذْهَبُ بِالْوَبَاءِ وَ كَانَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُشْطٌ فِي الْمَسْجِدِ يَتَمَشَّطُ بِهِ إِذَا فَرَغَ مِنْ صَلَاتِهِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, form Muhammad Bin Is’haq, from Ammar Al Nowfaly, from his father who said,

‘I heard Abu Al-Hassanasws saying: ‘The combing removes the Al-Waba (fever), and for Abu Abdullahasws was a comb in the Masjid, combing with it whenever heasws was free from the Prayer’.[2274]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ عَاصِمٍ عَنْ أَبِيهِ قَالَ دَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ ( عليه السلام ) وَ فِي يَدِهِ مُشْطُ عَاجٍ يَتَمَشَّطُ بِهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ عِنْدَنَا بِالْعِرَاقِ مَنْ يَزْعُمُ أَنَّهُ لَا يَحِلُّ التَّمَشُّطُ بِالْعَاجِ قَالَ وَ لِمَ فَقَدْ كَانَ لِأَبِي ( عليه السلام ) مِنْهَا مُشْطٌ أَوْ مُشْطَانِ ثُمَّ قَالَ تَمَشَّطُوا بِالْعَاجِ فَإِنَّ الْعَاجَ يَذْهَبُ بِالْوَبَاءِ .

Ali Bin Ibrhim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Al Hassan Bin Aasim, from his father who said,

‘I went over to Abu Ibrahimasws (7th Imamasws), and in hisasws hand was an ivory comb to comb with. So I said to himasws, ‘May I be sacrificed for youasws! There ones with us in al-Iraq who are alleging that it is not Permissible to be combing with the ivory’. Heasws said: ‘And why, for there used to be, from myasws fatherasws, one or two ivory combs’. Then heasws said: ‘You should be combing with the ivory, for the ivory removed the illness (fever)’.[2275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَتَمَشَّطُ بِمُشْطِ عَاجٍ وَ اشْتَرَيْتُهُ لَهُ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Musa Bin Bakr who said,

‘I saw Abu Al-Hassanasws combing with an ivory comb, and I had bought it for himasws’.[2276]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْعَاجِ فَقَالَ لَا بَأْسَ بِهِ وَ إِنَّ لِي مِنْهُ لَمُشْطاً .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Suleyman who said,

‘I asked Abu Ja’farasws about the ivory, so heasws said: ‘There is no problem with it, and there is a comb for measws, from it (ivory)’.[2277]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ نَضْرِ بْنِ إِسْحَاقَ عَنْ عَنْبَسَةَ بْنِ سَعِيدٍ رَفَعَ الْحَدِيثَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) قَالَ كَثْرَةُ تَسْرِيحِ الرَّأْسِ تَذْهَبُ بِالْوَبَاءِ وَ تَجْلِبُ الرِّزْقَ وَ تَزِيدُ فِي الْجِمَاعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Nazar Bin Is’haq, from Anbasa Bin Saeed,

(It has been narrated) raising the Hadeeth to the Prophetsaww having said: ‘Frequent combing of the head removes the illness (fever), and brings the livelihood, and increases in the copulation’.[2278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ مِنْ ذَلِكَ التَّمَشُّطُ عِنْدَ كُلِّ صَلَاةٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassanasws regarding the Words of Allahazwj Mighty and Majestic [7:31] O Children of Adam! Take to your adornments at every Masjid. Heasws said: ‘From that is the combing at every Prayer’.[2279]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنِ ابْنِ مَيَّاحٍ عَنْ يُونُسَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه ) قَالَ إِذَا سَرَّحْتَ رَأْسَكَ وَ لِحْيَتَكَ فَأَمِرَّ الْمُشْطَ عَلَى صَدْرِكَ فَإِنَّهُ يَذْهَبُ بِالْهَمِّ وَ الْوَبَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin Shuayb, from Ibn Mayyah, from Yunus, from the one who informed him,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Whenever you comb your head and your beard, then wipe the comb upon your chest for it removes the worries and the illness (fever)’.[2280]

عَنْهُ عَنْ أَبِيهِ قَالَ كَثْرَةُ التَّمَشُّطِ تُقَلِّلُ الْبَلْغَمَ .

From him, from his father,

‘Heasws said: ‘Frequent combing reduces the phlegm’.[2281]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ مَنْ سَرَّحَ لِحْيَتَهُ سَبْعِينَ مَرَّةً وَ عَدَّهَا مَرَّةً مَرَّةً لَمْ يَقْرَبْهُ الشَّيْطَانُ أَرْبَعِينَ يَوْماً .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Atiyya, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who combs his beard seventy times, and enumerates it one by one, the Satanla would not come near him for forty days’.[2282]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنِ الْقَاسِمِ بْنِ الْوَلِيدِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ عِظَامِ الْفِيلِ مَدَاهِنِهَا وَ أَمْشَاطِهَا قَالَ لَا بَأْسَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Bin Mihzam, from Al Qasim Bin Al Waleed who said,

‘I asked Abu Abdullahasws about the bones of the elephants, and their oils, and their combs. Heasws said: ‘There is no problem with it’.[2283]

باب قَصِّ الْأَظْفَارِ

Chapter 38 – Clipping the Nails

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَقْلِيمُ الْأَظْفَارِ يَمْنَعُ الدَّاءَ الْأَعْظَمَ وَ يُدِرُّ الرِّزْقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid who said,

‘Rasool-Allahsaww said: ‘Trimming the nails prevents the grievous illness and bring the livelihood’.[2284]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقْلِيمُ الْأَظْفَارِ يَوْمَ الْجُمُعَةِ يُؤَمِّنُ مِنَ الْجُذَامِ وَ الْبَرَصِ وَ الْعَمَى وَ إِنْ لَمْ تَحْتَجْ فَحُكَّهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Trimming the nails on the day of Friday is a safety from the leprosy, and the vitiligo, and the blindness, and if you do not need to, so file it’.[2285]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ سُلَيْمَانَ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خُذْ مِنْ شَارِبِكَ وَ أَظْفَارِكَ فِي كُلِّ جُمُعَةٍ فَإِنْ لَمْ يَكُنْ فِيهَا شَيْ‏ءٌ فَحُكَّهَا لَا يُصِيبُكَ جُنُونٌ وَ لَا جُذَامٌ وَ لَا بَرَصٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Suleyman, from his uncle Abdullah Bin Hilal who said,

‘Abu Abdullahasws said to me: ‘Take (pluck) from your moustache and (cut) your nails during every Friday, so if there does not happen to be anything in these, so file it, and neither will insanity hit you, nor leprosy, nor vitiligo’.[2286]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقْلِيمُ الْأَظْفَارِ وَ أَخْذُ الشَّارِبِ فِي كُلِّ جُمُعَةٍ أَمَانٌ مِنَ الْبَرَصِ وَ الْجُنُونِ .

From him, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Trimming the nails, and taking (plucking) the moustache during every Friday is a safety from the vitiligo and the insanity’.[2287]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ تَقْلِيمُ الْأَظْفَارِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Uqba, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘From the Sunnah is the trimming of the nails’.[2288]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا قُصَّ الْأَظْفَارُ لِأَنَّهَا مَقِيلُ الشَّيْطَانِ وَ مِنْهُ يَكُونُ النِّسْيَانُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who mentioned it, from Ayoub Bin Al Hurr, from Abu Hama,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, clip the nails because these are a resting-place for the Satanla, and from it happens the forgetfulness’.[2289]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَسْتَرَ وَ أَخْفَى مَا يُسَلِّطُ الشَّيْطَانَ مِنِ ابْنِ آدَمَ أَنْ صَارَ أَنْ يَسْكُنَ تَحْتَ الْأَظَافِيرِ .

From him, from Muhammad Bin Ali, from Al Hakam Bin Miskeyn, from Huzayfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘The most veiled and most concealed (place) from where the Satanla overcomes a son of Adamas is that hela settles underneath the nails’.[2290]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيٍّ الْحَنَّاطِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا ثَوَابُ مَنْ أَخَذَ مِنْ شَارِبِهِ وَ قَلَّمَ أَظْفَارَهُ فِي كُلِّ جُمُعَةٍ قَالَ لَا يَزَالُ مُطَهَّراً إِلَى الْجُمُعَةِ الْأُخْرَى .

From him, from Muhammad Bin Ali, from Ali Al Hannat, from Ali Bin Abu Hamza, from Al Husayn Bin Abu Al A’ala, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is a Reward for the one who takes (trims) from his moustache, and trims his nails during every Friday?’ Heasws said: ‘He would not cease to be clean up to the other Friday’.[2291]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي حَفْصٍ الْجُرْجَانِيِّ عَنْ أَبِي الْخَضِيبِ الرَّبِيعِ بْنِ بَكْرٍ الْأَزْدِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَخَذَ مِنْ أَظْفَارِهِ وَ شَارِبِهِ كُلَّ جُمُعَةٍ وَ قَالَ حِينَ يَأْخُذُ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى سُنَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَسْقُطْ مِنْهُ قُلَامَةٌ وَ لَا جُزَازَةٌ إِلَّا كَتَبَ اللَّهُ لَهُ بِهَا عِتْقَ نَسَمَةٍ وَ لَا يَمْرَضُ إِلَّا مَرَضَهُ الَّذِي يَمُوتُ فِيهِ .

From him, from Ibn Fazzal, from Abu Hafs Al Jarjany, from Abu Al Khazeyb Al Rabie Bin Bakr Al Azdy, from Abdul Rahim al Qaseyr who said,

‘Abu Ja’farasws said: ‘The one who takes from his nails and his moustache, every Friday, and says when he takes, ‘In the Name of Allahazwj and with Allahazwj, and upon Sunnah of Muhammadsaww, Rasool-Allahsaww’, there will not fall off from him, nether a clipping nor a trimming except that Allahazwj would Write for him, due to it, an emancipation of a person, and he would not fall sick except for the sickness in which he would be dying’.[2292]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَقْلِيمُ الْأَظْفَارِ وَ قَصُّ الشَّارِبِ وَ غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ كُلَّ جُمُعَةٍ يَنْفِي الْفَقْرَ وَ يَزِيدُ فِي الرِّزْقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Talha who said,

‘Abu Abdullahasws said: ‘Trimming of the nails and clipping of the moustache, and washing of the head with the hibiscus (plant) every Friday negates the poverty and increase in the livelihood’.[2293]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ قَالَ قَالَ رَجُلٌ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ عَلِّمْنِي شَيْئاً فِي الرِّزْقِ فَقَالَ الْزَمْ مُصَلَّاكَ إِذَا صَلَّيْتَ الْفَجْرَ إِلَى طُلُوعِ الشَّمْسِ فَإِنَّهُ أَنْجَعُ فِي طَلَبِ الرِّزْقِ مِنَ الضَّرْبِ فِي الْأَرْضِ فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَ لَا أُعَلِّمُكَ فِي الرِّزْقِ مَا هُوَ أَنْفَعُ مِنْ ذَلِكَ قَالَ قُلْتُ بَلَى قَالَ خُذْ مِنْ شَارِبِكَ وَ أَظْفَارِكَ كُلَّ جُمُعَةٍ .

Muhammad Bin Yahya, from ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Uqba, from Abu Kahmas who said,

‘A man said to Abdullah Bin Al-Hassan, ‘Teach me something regarding the sustenance’. So he said, ‘Necessitate upon yourself to stay in your Prayer mat when you have Prayed Al-Fajr, up to the emergence of the sun, for it is more beneficial in the seeking of the livelihood than the going about in the land, for I informed Abu Abdullahasws with that, so heasws said, ‘Shall Iasws teach you regarding the livelihood what is more beneficial than that?’ I said, ‘Yes’. Heasws said: ‘Take from your moustache and your nails, every Friday’.[2294]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ أَتَيْتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَقُلْتُ عَلِّمْنِي دُعَاءً فِي الرِّزْقِ فَقَالَ قُلِ اللَّهُمَّ تَوَلَّ أَمْرِي وَ لَا تُوَلِّ أَمْرِي غَيْرَكَ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَ لَا أَدُلُّكَ عَلَى مَا هُوَ أَنْفَعُ مِنْ هَذَا فِي الرِّزْقِ تَقُصُّ أَظَافِيرَكَ وَ شَارِبَكَ فِي كُلِّ جُمُعَةٍ وَ لَوْ بِحَكِّهَا .

From him, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘I went over to Abdullah Bin Al-Hassan (Al-Basry), so I said, ‘Teach me a supplication regarding the livelihood. So he said, ‘Say, ‘O Allahazwj! Youazwj Handle my matters and do not let anyone other than Youazwj handle my matters’. So I presented it to Abu Abdullahasws, so heasws said: ‘Shall Iasws point you upon what is more beneficial than this regarding the livelihood? Clip your nails and your moustache during every Friday, even though it be by filing it’.[2295]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفٍ قَالَ رَآنِي أَبُو الْحَسَنِ ( عليه السلام ) بِخُرَاسَانَ وَ أَنَا أَشْتَكِي عَيْنِي فَقَالَ أَ لَا أَدُلُّكَ عَلَى شَيْ‏ءٍ إِنْ فَعَلْتَهُ لَمْ تَشْتَكِ عَيْنَكَ فَقُلْتُ بَلَى فَقَالَ خُذْ مِنْ أَظْفَارِكَ فِي كُلِّ خَمِيسٍ قَالَ فَفَعَلْتُ فَمَا اشْتَكَيْتُ عَيْنِي إِلَى يَوْمَ أَخْبَرْتُكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Asbaat, from Khalaf who said,

‘Abu Al-Hassanasws saw me at Khurasan and I complained about my eyes. So heasws said: ‘Shall Iasws point you upon something that if you were to do it, you would not complain of your eyes?’ So I said, ‘Yes’. So heasws said: ‘Take from your nails during every Thursday’. So I did it, and I did not complain about my eyes up to the day that I am informing you’.[2296]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ وَ عَمِّهِ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَدْمَنَ أَخْذَ أَظْفَارِهِ كُلَّ خَمِيسٍ لَمْ تَرْمَدْ عَيْنُهُ .

From him, from his father, from Abu Abdullah Bin Al Fazl Al Nowfaly, from his father, and his uncle, altogether,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who is habitual in taking his nails during every Thursday, would not have conjunctivitis of his eye’.[2297]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلرِّجَالِ قُصُّوا أَظَافِيرَكُمْ وَ لِلنِّسَاءِ اتْرُكْنَ فَإِنَّهُ أَزْيَنُ لَكُنَّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny who said,

‘Rasool-Allahsaww said to the men: ‘Clip your nails’, and (said) to the women: ‘Leave them for it is an adornment for you’.[2298]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ فِي قَصِّ الْأَظْفَارِ تَبْدَأُ بِخِنْصِرِ الْأَيْسَرِ ثُمَّ تَخْتِمُ بِالْيَمِينِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, raising it,

‘(Heasws said): ‘With regards to clipping the nails, begin with the little finger of the left hand, then end with the little finger of the right hand’.[2299]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ احْتَبَسَ الْوَحْيُ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) فَقِيلَ لَهُ احْتَبَسَ الْوَحْيُ عَنْكَ فَقَالَ ( صلى الله عليه وآله ) وَ كَيْفَ لَا يَحْتَبِسُ وَ أَنْتُمْ لَا تُقَلِّمُونَ أَظْفَارَكُمْ وَ لَا تُنَقُّونَ رَوَاجِبَكُمْ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Revelation was Withheld from the Prophetsaww, so it was said to himsaww, ‘The Revelation has been Withheld from yousaww’. So hesaww said: ‘And why should it not be Withheld and you all are not cutting your nails and are not cleaning your hands?’[2300]

باب جَزِّ الشَّيْبِ وَ نَتْفِهِ

Chapter 39 – Cutting the grey hair and plucking it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِجَزِّ الشَّمَطِ وَ نَتْفِهِ وَ جَزُّهُ أَحَبُّ إِلَيَّ مِنْ نَتْفِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with cutting the grey hair and plucking it, and cutting it is more beloved to me than plucking it’.[2301]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ لَا بَأْسَ بِجَزِّ الشَّمَطِ وَ نَتْفِهِ مِنَ اللِّحْيَةِ .

From him, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with cutting the grey hair and plucking it from the beard’.[2302]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ لَا يَرَى بِجَزِّ الشَّيْبِ بَأْساً وَ يَكْرَهُ نَتْفَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws did not view the cutting of the grey hairs as a problem, and disliked plucking it’.[2303]

وَ بِهَذَا الْإِسْنَادِ قَالَ ( عليه السلام ) أَوَّلُ مَنْ شَابَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ يَا رَبِّ مَا هَذَا فَقَالَ نُورٌ وَ تَوْقِيرٌ قَالَ رَبِّ زِدْنِي مِنْهُ .

And by this chain,

‘Heasws said: ‘The first one to be grey-haired was Ibrahimas. Heas said: ‘O Lordazwj! What is this?’ So Heazwj Said: “A radiance and a reverence”. Heas said: ‘Lordazwj! Increase for meas, from it’.[2304]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّاسُ لَا يَشِيبُونَ فَأَبْصَرَ إِبْرَاهِيمُ ( عليه السلام ) شَيْباً فِي لِحْيَتِهِ فَقَالَ يَا رَبِّ مَا هَذَا فَقَالَ هَذَا وَقَارٌ فَقَالَ يَا رَبِّ زِدْنِي وَقَاراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The people were not becoming grey-haired. So Ibrahimas saw something in hisas beard, so heas said: ‘O Lordazwj! What is this?’ So Heazwj Said: “This is a reverence”. So heas said: ‘O Lordazwj! Increase the reverence for meas’’.[2305]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ( عليهم السلام ) قَالَ الشَّيْبُ فِي مُقَدَّمِ الرَّأْسِ يُمْنٌ وَ فِي الْعَارِضَيْنِ سَخَاءٌ وَ فِي الذَّوَائِبِ شَجَاعَةٌ وَ فِي الْقَفَا شُؤْمٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Ayoub Al Madainy, from Suleyman Al Ja’fary,

(It has been narrated) from Al-Rezaasws, from hisasws forefathersasws having said: ‘The grey hair in the front part of the head is a Blessing, and in the two sides is generosity, and in the top is courage, and in the back is inauspiciousness’.[2306] 

باب دَفْنِ الشَّعْرِ وَ الظُّفُرِ

Chapter 40 – Burying the hair and the nails

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً أَحْياءً وَ أَمْواتاً قَالَ دَفْنُ الشَّعْرِ وَ الظُّفُرِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from one of his companions, from Abu Kahmas,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [77:25] Have We not made the earth as a place [77:26] For the living and the dead. Heasws said: Burying of the hair and the nails’.[2307]

باب الْكُحْلِ

Chapter 41 – The Kohl (Eyeliner)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَكْتَحِلُ بِالْإِثْمِدِ إِذَا أَوَى إِلَى فِرَاشِهِ وَتْراً وَتْراً .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Suleym Al Farra’a, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to apply kohl with antimony (white powder) whenever hesaww went to hissaww bed, once, once (in each eye)’.[2308]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ أَرَانِي أَبُو الْحَسَنِ ( عليه السلام ) مِيلًا مِنْ حَدِيدٍ وَ مُكْحُلَةً مِنْ عِظَامٍ فَقَالَ هَذَا كَانَ لِأَبِي الْحَسَنِ فَاكْتَحِلْ بِهِ فَاكْتَحَلْتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘Abu Al-Hassanasws showed me an iron needle (applicator) and Kohl container (made out of) bone, so heasws said: ‘It used to be for Abu Al-Hassanasws to apply it, so Iasws apply it’.[2309]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُحْلُ بِاللَّيْلِ يَنْفَعُ الْعَيْنَ وَ هُوَ بِالنَّهَارِ زِينَةٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Musa Bin Al Qasim, from Safwan, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The (application of) the Kohl at night benefits the eyes, and it is an adornment by the day’.[2310]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ أَبِيهِ وَ عَمِّهِ قَالَا قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الِاكْتِحَالُ بِالْإِثْمِدِ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ أَشْفَارَ الْعَيْنِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Fal Al Hashimy, from his father and his uncle who both said,

‘Abu Ja’farasws said: ‘Application of Kohl with antimony (white eye-powder) aromatises the breath and strengthens the edges of the eyes’.[2311]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُحْلُ يُعْذِبُ الْفَمَ .

From him, from Ibn Fazzal, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘The Kohl freshens the mouth’.[2312]

عَنْهُ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُحْلُ يُنْبِتُ الشَّعْرَ وَ يُحِدُّ الْبَصَرَ وَ يُعِينُ عَلَى طُولِ السُّجُودِ .

From him, from his father, from Khalaf Bin Hammad, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws having said: ‘The Kohl grows the hair and sharpens the vision and assists upon the prolonged Prostrations’.[2313]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْإِثْمِدُ يَجْلُو الْبَصَرَ وَ يُنْبِتُ الشَّعْرَ وَ يَذْهَبُ بِالدَّمْعَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba,

(It has been narrated) from a man from Abu Abdullahasws having said: ‘The antimony clears the vision, and grows the hair, and removes the tears’.[2314]

ابْنُ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ الْكُحْلُ يَزِيدُ فِي الْمُبَاضَعَةِ .

Ibn Fazzal, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said:’ The Kohl increased in the copulation’.[2315]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ عَاصِمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ نَامَ عَلَى إِثْمِدٍ غَيْرِ مُمَسَّكٍ أَمِنَ مِنَ الْمَاءِ الْأَسْوَدِ أَبَداً مَا دَامَ يَنَامُ عَلَيْهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, form Ahmad Bin Muhammad Bin Abu Nasr, from Ahmad Bin Al Mubarak, from Al Husayn Bin Al Hassan Bin Aasim, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who sleeps upon antimony (white eye powder) without putting musk in it would be safe from the black water (blackness in the eyes) for ever for as long as he sleeps upon it’.[2316]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُحْلُ يُنْبِتُ الشَّعْرَ وَ يُجَفِّفُ الدَّمْعَةَ وَ وَ يُعْذِبُ الرِّيقَ وَ يَجْلُو الْبَصَرَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘The application of Kohl grows the hair, and removes the tears, and freshens the saliva, and clears the vision’.[2317]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَنِ اكْتَحَلَ فَلْيُوتِرْ وَ مَنْ فَعَلَ فَقَدْ أَحْسَنَ وَ مَنْ لَمْ يَفْعَلْ فَلَا بَأْسَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who applies Kohl so let him do it once, and the one who does it so he has done good, and the one who does not do it, so there is no problem’.[2318]

عَنْهُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَكْتَحِلُ قَبْلَ أَنْ يَنَامَ أَرْبَعاً فِي الْيُمْنَى وَ ثَلَاثاً فِي الْيُسْرَى .

From him, from Musa Bin Al Qasim, from Safwan, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to apply Kohl before hesaww slept – four (times) in the right, and three (times) in the left’.[2319]

باب السِّوَاكِ

Chapter 42 – Brushing the teeth

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَخْلَاقِ الْأَنْبِيَاءِ ( عليهم السلام ) السِّوَاكُ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘From the mannerisms of the Prophetsas is the brushing of teeth’.[2320]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السِّوَاكُ مِنْ سُنَنِ الْمُرْسَلِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed altogether from Al Qasim Bin Urwat, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Brushing of the teeth is from the Sunnah of the Mursil Prophetsas’.[2321]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا زَالَ جَبْرَئِيلُ ( عليه السلام ) يُوصِينِي بِالسِّوَاكِ حَتَّى خَشِيتُ أَنْ أَدْرَدَ وَ أُحْفِيَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas did not cease to advise mesaww with brushing of the teeth to the extent that Isaww feared being toothless and with thin teeth’.[2322]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ وَ مَرْضَاةٌ لِلرَّبِّ .

And by this chain –

‘Heasws said: ‘Amir Al-Momineenasws said: ‘The brushing of the teeth is a cleansing for the mouth and a Pleasure of the Lordazwj’.[2323]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ بَحْرٍ عَنْ مِهْزَمٍ الْأَسَدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي السِّوَاكِ عَشَرَةُ خِصَالٍ مَطْهَرَةٌ لِلْفَمِ وَ مَرْضَاةٌ لِلرَّبِّ وَ مَفْرَحَةٌ لِلْمَلَائِكَةِ وَ هُوَ مِنَ السُّنَّةِ وَ يَشُدُّ اللِّثَةَ وَ يَجْلُو الْبَصَرَ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَذْهَبُ بِالْحَفْرِ .

Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Hassan Bin Bahr, from Mihzam Al Asady who said,

‘I heard Abu Abdullahasws saying: ‘In brushing of the teeth are ten qualities – Cleansing for the mouth, and a Pleasure of the Lordazwj, and a happiness for the Angels, and it is from the Sunnah, and it strengthens the gums, and polishes the vision, and it removes the phlegm, and removes the cavities’.[2324]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي السِّوَاكِ اثْنَتَا عَشَرَ خَصْلَةً هُوَ مِنَ السُّنَّةِ وَ مَطْهَرَةٌ لِلْفَمِ وَ مَجْلَاةٌ لِلْبَصَرِ وَ يُرْضِي الرَّبَّ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَزِيدُ فِي الْحِفْظِ وَ يُبَيِّضُ الْأَسْنَانَ وَ يُضَاعِفُ الْحَسَنَاتِ وَ يَذْهَبُ بِالْحَفْرِ وَ يَشُدُّ اللِّثَةَ وَ يُشَهِّي الطَّعَامَ وَ تَفْرَحُ بِهِ الْمَلَائِكَةُ .

From him, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Dorost, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘In brushing of the teeth are twelve qualities – It is from the Sunnah, and a cleansing for the mouth, and a polishing for the vision, and a Pleasure of the Lordazwj, and it removes the phlegm, and increases in the memorisation, and it whitens the teeth, and it amplifies the Rewards, and removes the cavities, and strengthens the gums, and it makes one desirous of the food, and the Angels are happy with it’.[2325]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السِّوَاكُ يَذْهَبُ بِالدَّمْعَةِ وَ يَجْلُو الْبَصَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘The brushing of teeth removes the tears and polishes the vision’.[2326]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْصَانِي جَبْرَئِيلُ ( عليه السلام ) بِالسِّوَاكِ حَتَّى خِفْتُ عَلَى أَسْنَانِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas advised me with brushing of the teeth to the extent that Isaww feared upon mysaww teeth’.[2327]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمَرْزُبَانِ بْنِ النُّعْمَانِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا لِي أَرَاكُمْ قُلْحاً مَا لَكُمْ لَا تَسْتَاكُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Marzaban Bin Al Noman, raising it, said,

‘Rasool-Allahsaww said: ‘What is the matter Isaww see you all with yellow teeth? What is the matter with you that you are not brushing your teeth?’[2328]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي وَصِيَّةِ النَّبِيِّ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) عَلَيْكَ بِالسِّوَاكِ لِكُلِّ صَلَاةٍ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’farasws regarding a bequest of the Prophetsaww to Amir Al-Momineenasws: ‘Upon youasws is with brushing of the teeth during every Prayer’.[2329]

باب الْحَمَّامِ

Chapter 43 – The Bathhouse

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) نِعْمَ الْبَيْتُ الْحَمَّامُ يُذَكِّرُ النَّارَ وَ يَذْهَبُ بِالدَّرَنِ وَ قَالَ عُمَرُ بِئْسَ الْبَيْتُ الْحَمَّامُ يُبْدِي الْعَوْرَةَ وَ يَهْتِكُ السِّتْرَ قَالَ وَ نَسَبَ النَّاسُ قَوْلَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى عُمَرَ وَ قَوْلَ عُمَرَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, or someone else from Muhammad Bin Aslam Al Jably, raising it, said,

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘The best of the houses is the bathhouse. It reminds of the Fire and removes the filth’; and Umar said, ‘The worst of the houses is the bathhouse, it exposes the genitals and the tears down the veil’. Heasws said: ‘And the people ascribed the words of Amir Al-Momineenasws to Umar and the words of Umar to Amir Al-Momineenasws’.[2330]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَلِيِّ بْنِ حَسَّانَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الْحَمَّامُ يَوْمٌ وَ يَوْمٌ لَا يُكْثِرُ اللَّحْمَ وَ إِدْمَانُهُ فِي كُلِّ يَوْمٍ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ .

From him, from Ali Bin Al Hakam and Ali Bin Hassan, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Bathing a day, and not a day (alternatively) does not increase the flesh, and being habitual of it during every day removes the fat of the kidneys’.[2331]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدْخُلِ الْحَمَّامَ إِلَّا بِمِئْزَرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not enter the bathhouse except with a loincloth’.[2332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ مَرِضْتُ حَتَّى ذَهَبَ لَحْمِي فَدَخَلْتُ عَلَى الرِّضَا ( صلوات الله عليه ) فَقَالَ أَ يَسُرُّكَ أَنْ يَعُودَ إِلَيْكَ لَحْمُكَ قُلْتُ بَلَى قَالَ الْزَمِ الْحَمَّامَ غِبّاً فَإِنَّهُ يَعُودُ إِلَيْكَ لَحْمُكَ وَ إِيَّاكَ أَنْ تُدْمِنَهُ فَإِنَّ إِدْمَانَهُ يُورِثُ السِّلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from Suleyman Al Ja’fary who said,

‘I was sick to the extent that my flesh went away. So I went over to Al-Rezaasws, so heasws said: ‘Would you be joyful if Iasws were to return your flesh to you?’ I said, ‘Yes’. Heasws said: ‘Necessitate the bathing intermittently so it would return back to you your flesh, and beware of being habitual of it, for being habitual in it inherits the tuberculosis’.[2333]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَدْخُلِ الْحَمَّامَ إِلَّا وَ فِي جَوْفِكَ شَيْ‏ءٌ يُطْفَأُ بِهِ عَنْكَ وَهَجُ الْمَعِدَةِ وَ هُوَ أَقْوَى لِلْبَدَنِ وَ لَا تَدْخُلْهُ وَ أَنْتَ مُمْتَلِئٌ مِنَ الطَّعَامِ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Musna Bin Al Waleed Al Hannat, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not enter the bathhouse except in your inside is something to cool down the heat of your stomach with, and it is more strengthening for your body, and do not enter it and you are filled up from the food’.[2334]

عَلِيُّ بْنُ الْحَكَمِ عَنْ رِفَاعَةَ بْنِ مُوسَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ إِذَا أَرَادَ دُخُولَ الْحَمَّامِ تَنَاوَلَ شَيْئاً فَأَكَلَهُ قَالَ قُلْتُ لَهُ إِنَّ النَّاسَ عِنْدَنَا يَقُولُونَ إِنَّهُ عَلَى الرِّيقِ أَجْوَدُ مَا يَكُونُ قَالَ لَا بَلْ يُؤْكَلُ شَيْ‏ءٌ قَبْلَهُ يُطْفِئُ الْمَرَارَةَ وَ يُسَكِّنُ حَرَارَةَ الْجَوْفِ .

Ali Bin Al Hakam, from Rafa’at Bin Musa, from the one who informed it,

(It has been narrated) from Abu Abdullahasws that whenever heasws wanted to enter the bathhouse, heasws took something, so heasws ate it. I said to himasws, ‘The people with us are saying that it is much better upon the empty stomach as can be’. Heasws said: ‘No, but eating something before it cools the gallbladder and settles the heat of the interior’.[2335]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ دَخَلْتُ أَنَا وَ أَبِي وَ جَدِّي وَ عَمِّي حَمَّاماً بِالْمَدِينَةِ فَإِذَا رَجُلٌ فِي بَيْتِ الْمَسْلَخِ فَقَالَ لَنَا مِمَّنِ الْقَوْمُ فَقُلْنَا مِنْ أَهْلِ الْعِرَاقِ فَقَالَ وَ أَيُّ الْعِرَاقِ قُلْنَا كُوفِيُّونَ فَقَالَ مَرْحَباً بِكُمْ يَا أَهْلَ الْكُوفَةِ أَنْتُمُ الشِّعَارُ دُونَ الدِّثَارِ ثُمَّ قَالَ مَا يَمْنَعُكُمْ مِنَ الْأُزُرِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, altogether from Hanan Bin sadeyr, from his father who said,

‘I and my father, and my grandfather, and my uncle went over to a bathhouse at Al-Medina, so there was a manasws in the dressing room. So he said to us, ‘From whom are the people?’ So we said, ‘From the people of Al-Iraq’. So heasws said, ‘And from where in Al-Iraq?’ We said, ‘Kufians (from Kufa)’. So heasws said, ‘Welcome to you all, of people of Al-Kufa. You all are wearing clothes and are without a towel’. Then heasws said, ‘What is preventing you from the loincloth, for Rasool-Allahsaww said: ‘The nakedness of the Believer upon the Believer is Prohibited’.

قَالَ فَبَعَثَ إِلَى أَبِي كِرْبَاسَةً فَشَقَّهَا بِأَرْبَعَةٍ ثُمَّ أَخَذَ كُلُّ وَاحِدٍ مِنَّا وَاحِداً ثُمَّ دَخَلْنَا فِيهَا فَلَمَّا كُنَّا فِي الْبَيْتِ الْحَارِّ صَمَدَ لِجَدِّي فَقَالَ يَا كَهْلُ مَا يَمْنَعُكَ مِنَ الْخِضَابِ فَقَالَ لَهُ جَدِّي أَدْرَكْتُ مَنْ هُوَ خَيْرٌ مِنِّي وَ مِنْكَ لَا يَخْتَضِبُ قَالَ فَغَضِبَ لِذَلِكَ حَتَّى عَرَفْنَا غَضَبَهُ فِي الْحَمَّامِ قَالَ وَ مَنْ ذَلِكَ الَّذِي هُوَ خَيْرٌ مِنِّي فَقَالَ أَدْرَكْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) وَ هُوَ لَا يَخْتَضِبُ قَالَ فَنَكَسَ رَأْسَهُ وَ تَصَابَّ عَرَقاً فَقَالَ صَدَقْتَ وَ بَرِرْتَ

He (the narrator) said, ‘Heasws sent a cloth to my father, so he tore it into four pieces, and each one of us took one from it. Then we entered into it. So when we were in the hot house, heasws turned towards my grandfather, so heasws said, ‘O elderly, what prevents you from the dyeing?’ So my grandfather said to him, ‘I was with someone who was better than me and youasws, who did not dye’. So heasws got so angered due to that to the extent that we recognised hisasws anger in the bathhouse. Heasws said, ‘And who is that who is better than measws?’ So he said, ‘I was with Aliasws Bin Abu Talibasws and heasws did not dye’. He (the narrator) said, ‘So heasws bowed his head and perspired, so heasws said, ‘You speak the truth, and are justified’.

ثُمَّ قَالَ يَا كَهْلُ إِنْ تَخْتَضِبْ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ خَضَبَ وَ هُوَ خَيْرٌ مِنْ عَلِيٍّ ( عليه السلام ) وَ إِنْ تَتْرُكْ فَلَكَ بِعَلِيٍّ سُنَّةٌ قَالَ فَلَمَّا خَرَجْنَا مِنَ الْحَمَّامِ سَأَلْنَا عَنِ الرَّجُلِ فَإِذَا هُوَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ مَعَهُ ابْنُهُ مُحَمَّدُ بْنُ عَلِيٍّ ( عليه السلام ) .

Then he said, ‘O elderly, you should dye, for Rasool-Allahsaww had dyed, and hesaww was better than Aliasws, and if you leave it, so for you is a Sunnah with Aliasws’. So when we went out from the bathhouse, we asked about the man, so it was Aliasws Bin Al-Husaynasws and with himasws was hisasws sonasws Muhammadasws Bin Aliasws’.[2336]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ دَخَلْتُ مَعَ أَبِي بَصِيرٍ الْحَمَّامَ فَنَظَرْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَدِ اطَّلَى وَ اطَّلَى إِبْطَيْهِ بِالنُّورَةِ قَالَ فَخَبَّرْتُ أَبَا بَصِيرٍ فَقَالَ أَرْشِدْنِي إِلَيْهِ لِأَسْأَلَهُ عَنْهُ فَقُلْتُ قَدْ رَأَيْتُهُ أَنَا فَقَالَ أَنْتَ قَدْ رَأَيْتَهُ وَ أَنَا لَمْ أَرَهُ أَرْشِدْنِي إِلَيْهِ قَالَ فَأَرْشَدْتُهُ إِلَيْهِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبَرَنِي قَائِدِي أَنَّكَ قَدِ اطَّلَيْتَ وَ طَلَيْتَ إِبْطَيْكَ بِالنُّورَةِ قَالَ نَعَمْ يَا أَبَا مُحَمَّدٍ إِنَّ نَتْفَ الْإِبْطَيْنِ يُضْعِفُ الْبَصَرَ اطَّلِ يَا أَبَا مُحَمَّدٍ قَالَ فَقَالَ اطَّلَيْتُ مُنْذُ أَيَّامٍ فَقَالَ اطَّلِ فَإِنَّهُ طَهُورٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘I entered the bathhouse along with Abu Baseer, so we looked at Abu Abdullahasws had waxed, and heasws had waxed hisasws underarms with Al-Noura. So I informed Abu Baseer, so he said, ‘Guide me to himasws to ask himasws about it’. So I said, ‘I have seen himasws’. So he said, ‘You have seen himasws, and I cannot see himasws’, (as he was blind). Guide me to himasws’. So I guided him to himasws, so he said to himasws, ‘May I be sacrificed for youasws! My guide informed me that youasws have waxed, and waxed yourasws underarms with Al-Noura’. Heasws said: ‘Yes, O Abu Muhammad! Plucking the underarms weakens the vision. Wax, O Abu Muhammad’. So he said, ‘I have waxed a few days beforehand’. So heasws said: ‘Wax, for it is cleaner’.[2337]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ دَخَلْتُ عَلَى جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ فَسَلَّمْتُ عَلَيْهِمْ فِي بَيْتٍ مُظْلِمٍ فَقَالَ بَعْضُهُمْ سَلِّمْ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَإِنَّهُ فِي الصَّدْرِ قَالَ فَسَلَّمْتُ عَلَيْهِ وَ جَلَسْتُ بَيْنَ يَدَيْهِ فَقُلْتُ لَهُ قَدْ أَحْبَبْتُ أَنْ أَلْقَاكَ مُنْذُ حِينٍ لِأَسْأَلَكَ عَنْ أَشْيَاءَ فَقَالَ سَلْ مَا بَدَا لَكَ قُلْتُ مَا تَقُولُ فِي الْحَمَّامِ قَالَ لَا تَدْخُلِ الْحَمَّامَ إِلَّا بِمِئْزَرٍ وَ غُضَّ بَصَرَكَ وَ لَا تَغْتَسِلْ مِنْ غُسَالَةِ مَاءِ الْحَمَّامِ فَإِنَّهُ يُغْتَسَلُ فِيهِ مِنَ الزِّنَا وَ يَغْتَسِلُ فِيهِ وَلَدُ الزِّنَا وَ النَّاصِبُ لَنَا أَهْلَ الْبَيْتِ وَ هُوَ شَرُّهُمْ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam,

(It has been narrated) from a man from the Clan of Hashimas who said, ‘I went over to a group from the Clan of Hashimas, so I greeted them in a dark room. So one of them said, ‘Greet Abu Al Hassanasws, for heasws is in the centre’. So I greeted himasws and sat in front of himasws, and I said to himasws, ‘I desired to meet youasws for a while to ask youasws about certain things’. So heasws said: ‘Ask, whatever comes to you’. I said, ‘What are youasws saying regarding the bathhouse’. Heasws said: ‘Do not enter the bathhouse except with a loincloth, and lowering your eyes, and do not wash from the used water of the bathhouse for there has washed in it the adulterer, and the son of the adulterer, and the Hostile one (Nasibi) towards usasws, the Peopleasws of the Household, and he is the most evil of them’.[2338]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ مَنْ أَرَادَ أَنْ يَحْمِلَ لَحْماً فَلْيَدْخُلِ الْحَمَّامَ يَوْماً وَ يَغِبُّ يَوْماً وَ مَنْ أَرَادَ أَنْ يَضْمُرَ وَ كَانَ كَثِيرَ اللَّحْمِ فَلْيَدْخُلِ الْحَمَّامَ كُلَّ يَوْمٍ .

Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym, from Suleyman Al Ja’fary,

(Heasws) having said: ‘The one who wants to carry flesh (to gain weight) so let him enter the bathhouse one day, and be absent from it one day, and the one who intends slimming and he was of a lot of flesh, so let him enter the bathhouse every day’.[2339]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَطَّلِي بِالنُّورَةِ فَيَجْعَلُ لَهُ الدَّقِيقَ بِالزَّيْتِ يَلُتُّ بِهِ فَيَمْسَحُ بِهِ بَعْدَ النُّورَةِ لِيَقْطَعَ رِيحَهَا عَنْهُ قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Abdullahasws about the man who waxes with Al-Noura, so he makes a container for himself of the flour with the oil to paste with it, so he touches with it upon himself after Al-Noura in order to cut-off its smell from himself’. Heasws said: ‘There is no problem’.[2340]

وَ فِي حَدِيثٍ آخَرَ لِعَبْدِ الرَّحْمَنِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) وَ قَدْ تَدَلَّكَ بِدَقِيقٍ مَلْتُوتٍ بِالزَّيْتِ فَقُلْتُ لَهُ إِنَّ النَّاسَ يَكْرَهُونَ ذَلِكَ قَالَ لَا بَأْسَ بِهِ .

And in another Hadeeth of Abdul Rahman, he said,

‘I saw Abu Al-Hassanasws and he had massaged with flour mixed with oil. So I said to himasws, ‘The people are disliking that’. Heasws said: ‘There is no problem with it’.[2341]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّدَلُّكِ بِالدَّقِيقِ بَعْدَ النُّورَةِ فَقَالَ لَا بَأْسَ قُلْتُ يَزْعُمُونَ أَنَّهُ إِسْرَافٌ فَقَالَ لَيْسَ فِيمَا أَصْلَحَ الْبَدَنَ إِسْرَافٌ إِنِّي رُبَّمَا أَمَرْتُ بِالنَّقِيِّ فَيُلَتُّ لِي بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ إِنَّمَا الْإِسْرَافُ فِيمَا أَتْلَفَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Abdul Aziz who said,

‘Abu Abdullahasws was asked about the massaging with the flour (mixed with oil) after Al-Noura, so heasws said: ‘There is no problem’. I said, ‘They (people) are alleging that it is an extravagance’. So heasws said: ‘There is no extravagance in the correction (well-being) of the body. Sometimes I order with the pure (flour), so it is mixed for measws with the oil, so I massage with it. But rather, the extravagance is in what is destruction of the wealth and harmful for the body’.[2342]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه ) فِي الرَّجُلِ يَطَّلِي وَ يَتَدَلَّكُ بِالزَّيْتِ وَ الدَّقِيقِ قَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al fazl Bin Shazaan, altogether from Abu Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Al Hassanasws regarding the man who waxes and massages with the oil and the flour. Heasws said: ‘There is no problem with it’.[2343]

عَلِيٌّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا لَنُسَافِرُ وَ لَا يَكُونُ مَعَنَا نُخَالَةٌ فَنَتَدَلَّكُ بِالدَّقِيقِ فَقَالَ لَا بَأْسَ إِنَّمَا الْفَسَادُ فِيمَا أَضَرَّ بِالْبَدَنِ وَ أَتْلَفَ الْمَالَ فَأَمَّا مَا أَصْلَحَ الْبَدَنَ فَإِنَّهُ لَيْسَ بِفَسَادٍ إِنِّي رُبَّمَا أَمَرْتُ غُلَامِي فَلَتَّ لِيَ النَّقِيَّ بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ .

Ali Bin Ahmad, from Muhammad Bin Aslam Al Jabaly, from Ali Bin Abu Hamza, from Aban Bin Taglub who said,

‘I said to Abu Abdullahasws, ‘We tend to travel and there does not happen to be any bran with us, so we massage with the flour’. So heasws said: ‘There is no problem. But rather, the spoiling is in what is harmful for the body, and the destruction of the wealth. So as for what is corrective for the body, so it is no with spoiling. Sometimes Iasws order myasws slave, ‘Prepare for measws the pure flour with the oil, so Iasws massage with it’.[2344]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْحَمَّامِ فَتَلَبَّسَ وَ تَعَمَّمَ فَقَالَ لِي إِذَا خَرَجْتَ مِنَ الْحَمَّامِ فَتَعَمَّمْ قَالَ فَمَا تَرَكْتُ الْعِمَامَةَ عِنْدَ خُرُوجِي مِنَ الْحَمَّامِ فِي شِتَاءٍ وَ لَا صَيْفٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra who said,

‘Abu Abdullahasws went out from the bathhouse, so heasws had worn clothes and a turban. Heasws said to me: ‘Whenever you come out from the bathhouse, so wear a turban’. He (the narrator) said, ‘So I did not neglect the turban during my coming out from the bathhouse, during the winter and the summer’.[2345]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطَّلِي فَيَبُولُ وَ هُوَ قَائِمٌ قَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who waxes, and he urinates while he is standing’. Heasws said: ‘There is no problem with it’.[2346]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ أَلَا لَا يَسْتَلْقِيَنَّ أَحَدُكُمْ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ وَ لَا يَدْلُكَنَّ رِجْلَيْهِ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْجُذَامَ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymi, from Muhammad Bin Abu Hamza, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘Indeed! Not one of you should lie down in the bathhouse, for it melts the fat of the kidneys, and he should not massage his leg with the clay for it inherits the leprosy’.[2347]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ كُنَّا جَمَاعَةً مِنْ أَصْحَابِنَا دَخَلْنَا الْحَمَّامَ فَلَمَّا خَرَجْنَا لَقِيَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَنَا مِنْ أَيْنَ أَقْبَلْتُمْ فَقُلْنَا لَهُ مِنَ الْحَمَّامِ فَقَالَ أَنْقَى اللَّهُ غَسْلَكُمْ فَقُلْنَا لَهُ جُعِلْنَا فِدَاكَ وَ إِنَّا جِئْنَا مَعَهُ حَتَّى دَخَلَ الْحَمَّامَ فَجَلَسْنَا لَهُ حَتَّى خَرَجَ فَقُلْنَا لَهُ أَنْقَى اللَّهُ غَسْلَكَ فَقَالَ طَهَّرَكُمُ اللَّهُ .

Muhammad Bin Yahya, raising it, from Abdullah Bin Muskan who said,

‘We were a group of our companions, and we entered the bathhouse. So when we went out, we met Abu Abdullahasws, so heasws said to us: ‘Where are you coming back from?’ So we said to himasws, ‘From the bathhouse’. So heasws said: ‘May Allahazwj Purify your bathing’. So we said to himasws, ‘May we be sacrificed for youasws’. And we went with himasws until heasws entered the bathhouse. So we sat around (waiting) for himasws until heasws came out. So we said to himasws, ‘May Allahazwj Purify yourasws bathing’. So heasws said: ‘May Allahazwj Clean you all’.[2348]

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ رَفَعَهُ قَالَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) خَرَجَ مِنَ الْحَمَّامِ فَلَقِيَهُ إِنْسَانٌ فَقَالَ طَابَ اسْتِحْمَامُكَ فَقَالَ يَا لُكَعُ وَ مَا تَصْنَعُ بِالِاسْتِ هَاهُنَا فَقَالَ طَابَ حَمِيمُكَ فَقَالَ أَ مَا تَعْلَمُ أَنَّ الْحَمِيمَ الْعَرَقُ قَالَ فَطَابَ حَمَّامُكَ قَالَ وَ إِذَا طَابَ حَمَّامِي فَأَيُّ شَيْ‏ءٍ لِي وَ لَكِنْ قُلْ طَهُرَ مَا طَابَ مِنْكَ وَ طَابَ مَا طَهُرَ مِنْكَ .

Muhammad Bin Al Hassan, and Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Nahawandy, from Abdul Rahman Bin Hammad, from Abu Maryam Al Ansary, raising it, said,

‘Al-Hassanasws Bin Aliasws went out from the bathhouse, a person came across himasws, so he said, ‘May yourasws Istihmamuk be good’. So heasws said: ‘O dimwit, and are you doing with utilising the ‘ist’ over here (in the word)?’ So he said, ‘May your Hameemuk be good’. So heasws said: ‘But do you not know that Al-Hameem is the perspiration?’ He said, ‘May your Hamaamuk be good’. Heasws said: ‘And when myasws bathing is good, so which thing is for measws, but say, ‘May it be purified what is good from youasws, and may it be good what is purified from youasws’.[2349]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عُثْمَانَ بْنِ عَفَّانَ السَّدُوسِيِّ عَنْ بَشِيرٍ النَّبَّالِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْحَمَّامِ فَقَالَ تُرِيدُ الْحَمَّامَ فَقُلْتُ نَعَمْ

A number of our companons, from sahl Bin Ziyad, from Muhammad Bin Isa, from Ismail Bin Yasaar, from Usman Bin Affan Al Sadousy, from Basheer Al Nabaal who said,

‘I asked Abu Ja’farasws the bathhouse, so heasws said: ‘Do you want to bathing?’ So I said, ‘Yes’.

قَالَ فَأَمَرَ بِإِسْخَانِ الْحَمَّامِ ثُمَّ دَخَلَ فَاتَّزَرَ بِإِزَارٍ وَ غَطَّى رُكْبَتَيْهِ وَ سُرَّتَهُ ثُمَّ أَمَرَ صَاحِبَ الْحَمَّامِ فَطَلَى مَا كَانَ خَارِجاً مِنَ الْإِزَارِ ثُمَّ قَالَ اخْرُجْ عَنِّي ثُمَّ طَلَى هُوَ مَا تَحْتَهُ بِيَدِهِ ثُمَّ قَالَ هَكَذَا فَافْعَلْ .

He (the narrator) said, ‘So heasws ordered with the warming of the bath, then heasws entered it, and heasws was wearing a trouser, and hisasws knees were covered, as well as hisasws navel. Then heasws ordered the one in charge of the bathhouse, so heasws anointed what was outside from the trouser. Then heasws said: ‘go away from measws’. Then heasws anointed what was underneath it by hisasws own hands, then said: ‘This is how, so do it’.[2350]

سَهْلٌ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَدْخُلِ الرَّجُلُ مَعَ ابْنِهِ الْحَمَّامَ فَيَنْظُرَ إِلَى عَوْرَتِهِ .

Sahl, raising it, said,

‘Abu Abdullahasws said: ‘The man should not enter the bathhouse along with his son, so that he would look at his nakedness’.[2351]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ يُوسُفَ بْنِ السُّخْتِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَتَّكِ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ وَ لَا تُسَرِّحْ فِي الْحَمَّامِ فَإِنَّهُ يُرَقِّقُ الشَّعْرَ وَ لَا تَغْسِلْ رَأْسَكَ بِالطِّينِ فَإِنَّهُ يَذْهَبُ بِالْغَيْرَةِ وَ لَا تَتَدَلَّكْ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْبَرَصَ وَ لَا تَمْسَحْ وَجْهَكَ بِالْإِزَارِ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Yusuf Bin Al Sukht, raising it, said,

‘Abu Abdullahasws said: ‘Do not lean (reclining posture) in the bathhouse, for it melts the fat of the kidneys; and do not comb in the bathhouse, for it thins the hair; and do not wash your head with the clay, for it removed the self-esteem; and do not massage with the clay for it inherits the vitiligo; and do not wipe your face with the trouser for it removes the water of the face’.[2352]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِ مِصْرَ فَإِنَّهُ يَذْهَبُ بِالْغَيْرَةِ وَ يُورِثُ الدِّيَاثَةَ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Rasool-Allahsaww said: ‘Do not wash your heads with Egyptian clay, for it removes the self-esteem and in inherits the despicability’.[2353]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) قَالَ الْعَوْرَةُ عَوْرَتَانِ الْقُبُلُ وَ الدُّبُرُ فَأَمَّا الدُّبُرُ مَسْتُورٌ بِالْأَلْيَتَيْنِ فَإِذَا سَتَرْتَ الْقَضِيبَ وَ الْبَيْضَتَيْنِ فَقَدْ سَتَرْتَ الْعَوْرَةَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Al-Hassan Al-Maazyasws (7th Imamasws) having said: ‘The private parts are of two types, the front and the back. So as for the back, it is veiled by the two buttocks. So when the manhood and the two organs (under it) are veiled, so the private parts have been veiled’.

وَ قَالَ فِي رِوَايَةٍ أُخْرَى وَ أَمَّا الدُّبُرُ فَقَدْ سَتَرَتْهُ الْأَلْيَتَانِ وَ أَمَّا الْقُبُلُ فَاسْتُرْهُ بِيَدِكَ .

And heasws said in another report: ‘And as for the back, so the two buttocks have veiled it, and as for the front, so veil it with your hands’.[2354]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّظَرُ إِلَى عَوْرَةِ مَنْ لَيْسَ بِمُسْلِمٍ مِثْلُ نَظَرِكَ إِلَى عَوْرَةِ الْحِمَارِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The looking at a private part of the one who is not a Muslim is like looking at the private parts of the donkey’.[2355]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَ يَتَجَرَّدُ الرَّجُلُ عِنْدَ صَبِّ الْمَاءِ تُرَى عَوْرَتُهُ أَوْ يُصَبُّ عَلَيْهِ الْمَاءُ أَوْ يَرَى هُوَ عَوْرَةَ النَّاسِ فَقَالَ كَانَ أَبِي يَكْرَهُ ذَلِكَ مِنْ كُلِّ أَحَدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullahasws, ‘Can the man be bare during the pouring of the water to see his own private parts, or the water is poured over him, or he see the private parts of the people?’ So heasws said: ‘Myasws fatherasws disliked that from every one’.[2356]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُدْخِلْ حَلِيلَتَهُ الْحَمَّامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not let his wife go to the bathhouse’.[2357]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُرْسِلْ حَلِيلَتَهُ إِلَى الْحَمَّامِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not send his wife to the bathhouse’.[2358]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) أَقْرَأُ الْقُرْآنَ فِي الْحَمَّامِ وَ أَنْكِحُ قَالَ لَا بَأْسَ .

From him, from Ismail Bin Mihran, from Muhammad Bin Abu Hamza, from Ali Bin Yaqteen who said,

‘I said to Abu Al-Hassanasws, ‘Reciting the Quran in the bathhouse and the copulation?’ Heasws said: ‘There is no problem’.[2359]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَنْهَى عَنْ قِرَاءَةِ الْقُرْآنِ فِي الْحَمَّامِ قَالَ لَا إِنَّمَا نَهَى أَنْ يَقْرَأَ الرَّجُلُ وَ هُوَ عُرْيَانٌ فَأَمَّا إِذَا كَانَ عَلَيْهِ إِزَارٌ فَلَا بَأْسَ .

Ali Bin Ibrahim, form his father, from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws, ‘Was Amir Al-Momineenasws forbidding from reciting the Quran in the bathhouse?’ Heasws said: ‘No, but rather heasws had forbidden that the man should be reciting whilst he is naked. So when there was a trouser upon him, so there is no problem’.[2360]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ لِلرَّجُلِ أَنْ يَقْرَأَ الْقُرْآنَ فِي الْحَمَّامِ إِذَا كَانَ يُرِيدُ بِهِ وَجْهَ اللَّهِ وَ لَا يُرِيدُ يَنْظُرُ كَيْفَ صَوْتُهُ .

Ali Bin Ibrahimm, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem for the man that he should recite the Quran in the bathhouse, when he intends the Face of Allahazwj by it, and he does not want to look at how (good) his voice was’.[2361]

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا تَضْطَجِعْ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ .

One of our companions, from Ibn Jamhour, from Muhammad Bin Al Qasim, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not lie down in the bathhouse, for it melts the fat of the kidneys’.[2362]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنْ بَعْضِ مَنْ حَدَّثَهُ أَنَّ أَبَا جَعْفَرٍ ( عليه السلام ) كَانَ يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدْخُلِ الْحَمَّامَ إِلَّا بِمِئْزَرٍ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Umar Bin Ali Bin Umar Bin Yazeed, from his uncle Muhammad Bin Umar, from one who narrated it that,

‘Abu Ja’farasws was saying: ‘The one who was a believer in Allahazwj and the Last Day, so he should not enter the bathhouse except with a loin cloth’.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَدْخُلِ الرَّجُلُ مَعَ ابْنِهِ الْحَمَّامَ فَيَنْظُرَ إِلَى عَوْرَتِهِ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Muhammad Bin Ja’far, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The man should not enter the bathhouse along with his son, so he would look at his nakedness’.

وَ قَالَ لَيْسَ لِلْوَالِدَيْنِ أَنْ يَنْظُرَا إِلَى عَوْرَةِ الْوَلَدِ وَ لَيْسَ لِلْوَلَدِ أَنْ يَنْظُرَ إِلَى عَوْرَةِ الْوَالِدِ وَ قَالَ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاظِرَ وَ الْمَنْظُورَ إِلَيْهِ فِي الْحَمَّامِ بِلَا مِئْزَرٍ .

And heasws said: ‘It is not for the parent that they should look at the private part of the children, and it is not the children that they should look at the nakedness of the parents’.

وَ قَالَ لَيْسَ لِلْوَالِدَيْنِ أَنْ يَنْظُرَا إِلَى عَوْرَةِ الْوَلَدِ وَ لَيْسَ لِلْوَلَدِ أَنْ يَنْظُرَ إِلَى عَوْرَةِ الْوَالِدِ وَ قَالَ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاظِرَ وَ الْمَنْظُورَ إِلَيْهِ فِي الْحَمَّامِ بِلَا مِئْزَرٍ .

And heasws said: ‘Rasool-Allahsaww cursed the onlooker and the one looked at in the bathhouse, without a trouser’.[2363]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَمَّامَ فَقَالَ لَهُ صَاحِبُ الْحَمَّامِ أُخْلِيهِ لَكَ فَقَالَ لَا حَاجَةَ لِي فِي ذَلِكَ الْمُؤْمِنُ أَخَفُّ مِنْ ذَلِكَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, form sa’adan, from Abu Baseer who said,

‘Abu Abdullahasws entered the bathhouse, so the one in charge of the bathhouse said to him, ‘I shall empty it for youasws’. So heasws said: ‘There is no need for measws with regards to that is hidden from that’.[2364]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ أَخَذَ مِنَ الْحَمَّامِ خَزَفَةً فَحَكَّ بِهَا جَسَدَهُ فَأَصَابَهُ الْبَرَصُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ وَ مَنِ اغْتَسَلَ مِنَ الْمَاءِ الَّذِي قَدِ اغْتُسِلَ فِيهِ فَأَصَابَهُ الْجُذَامُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin salim, from Musa Bin Abdullah Bin Musa,

‘Muhammad Bin Ali, son of Ja’farasws narrated to us from Abu Al-Hassan Al-Rezaasws having said: ‘The one who takes clay from the bathhouse and he rubs his body with it, so the vitiligo hits him, so he should not blame anyone except for himself; and the one who washed from the water which had been bathed in, and the leprosy hits him, so he should not blame anyone except for himself’.

قَالَ مُحَمَّدُ بْنُ عَلِيٍّ فَقُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ أَهْلَ الْمَدِينَةِ يَقُولُونَ إِنَّ فِيهِ شِفَاءً مِنَ الْعَيْنِ فَقَالَ كَذَبُوا يَغْتَسِلُ فِيهِ الْجُنُبُ مِنَ الْحَرَامِ وَ الزَّانِي وَ النَّاصِبُ الَّذِي هُوَ شَرُّهُمَا وَ كُلُّ خَلْقٍ مِنْ خَلْقِ اللَّهِ ثُمَّ يَكُونُ فِيهِ شِفَاءٌ مِنَ الْعَيْنِ إِنَّمَا شِفَاءُ الْعَيْنِ قِرَاءَةُ الْحَمْدِ وَ الْمُعَوِّذَتَيْنِ وَ آيَةِ الْكُرْسِيِّ وَ الْبَخُورُ بِالْقُسْطِ وَ الْمُرِّ وَ اللُّبَانِ .

Muhammad Bin Ali (the narrator) said, ‘So I said to Abu Al-Hassanasws that the people of Al-Medina are saying that there is a healing in it from the (evil) eyes’. So heasws said: ‘They are lying! There bathe in it the ones who have sexual impurities from the Prohibition (adultery), and the adulterer, and the Hostile one (Nasibi) who is the most evil of them, and every creature from the creatures of Allahazwj, then there would be a healing in it? But rather, a healing from the (evil) eye is recitation of Al-Hamd (Chapter 1), and Al-Mawazatayn (Chapter 113 & 114), and the Verse of the Chair (2:255), and the vapour of the incense with Al-Qust (saussurea), and Al-Murr (myrhh), and Al-Loban (frankincense)’.[2365]

باب غَسْلِ الرَّأْسِ

Chapter 44 – Washing the head

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقْلِيمُ الْأَظْفَارِ وَ الْأَخْذُ مِنَ الشَّارِبِ وَ غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَنْفِي الْفَقْرَ وَ يَزِيدُ فِي الرِّزْقِ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Sufyan Bin Al Samt,

(It has been narrated) from Abu Abdullahasws having said: ‘Clipping the nails, and taking from the moustache, and washing the head with the hibiscus negates the poverty and increases in the livelihood’.[2366]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ فِي كُلِّ جُمُعَةٍ أَمَانٌ مِنَ الْبَرَصِ وَ الْجُنُونِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Washing the head with the hibiscus during every Friday is a safety from the vitiligo and the insanity’.[2367]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَذْهَبُ بِالدَّرَنِ وَ يَنْفِي الْأَقْذَاءَ .

Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Washing the head with the hibiscus removes the dirt and the filth’.[2368]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ مِنْ شَارِبِهِ وَ قَلَّمَ أَظْفَارَهُ وَ غَسَلَ رَأْسَهُ بِالْخِطْمِيِّ يَوْمَ الْجُمُعَةِ كَانَ كَمَنْ أَعْتَقَ نَسَمَةً .

Muhammad Bin Yahya, form Muhammad Bin Al Husayn Bin Musa Bin Sa’adan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who takes from his moustache, and clips his nails, and washes his head with the hibiscus on the day of Friday would be like the one who emancipated a person’.[2369]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ نُشْرَةٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Al Hassan Bin Muhammad Al Sayrafi, from Ismail Bin Abdul Khaliq,

(It has been narrated) from Abu Abdullahasws having said: ‘Washing the head with the hibiscus is an advertisement (of beauty)’.[2370]

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ بُزُرْجَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ غَسْلُ الرَّأْسِ بِالسِّدْرِ يَجْلِبُ الرِّزْقَ جَلْباً .

From him, form Muhammad Bin Ismail, from Mansour Bin Buzraj who said,

‘I heard Abu Al-Hassanasws saying: ‘Washing the head with the lotus bring the livelihood with a (strong) bringing’.[2371]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْدِ بْنِ يَحْيَى الثَّوْرِيِّ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ ( صلى الله عليه وآله ) بِإِظْهَارِ الْإِسْلَامِ وَ ظَهَرَ الْوَحْيُ رَأَى قِلَّةً مِنَ الْمُسْلِمِينَ وَ كَثْرَةً مِنَ الْمُشْرِكِينَ فَاهْتَمَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَمّاً شَدِيداً فَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ جَبْرَئِيلَ ( عليه السلام ) بِسِدْرٍ مِنْ سِدْرَةِ الْمُنْتَهَى فَغَسَلَ بِهِ رَأْسَهُ فَجَلَا بِهِ هَمَّهُ .

From him, form Muhammad Bin Ali, from Ubeyd Bin yahya Al Sowr Al Attar, from Muhammad Bin Al Husayn Al Alawy, from his father, from his grandfather,

(It has been narrated) from Aliasws having said: ‘When Allahazwj Mighty and Majestic Commanded Hisazwj Rasoolsaww with the manifestation of Al-Islam and the Revelation appeared, hesaww saw the scarcity of the Muslims and abundance of the Polytheists. So Rasool-Allahsaww was aggrieved by an intense grief. So Allahazwj Sent Jibraeelas to himsaww with a lotus from the Lotus Tree (Al-Sidrat Al-Muntaha). So hesaww washed hissaww head with it, and hissaww grief was removed by it’.[2372]

باب النُّورَةِ

Chapter 45 – Al Noura (The lime paste)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النُّورَةُ طَهُورٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, form Suleym Al Fara’a who said,

‘Amir Al-Momineenasws said: ‘Al-Noura is a cleanser’.[2373]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ دَخَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَمَّامَ فَقَالَ لِي يَا عَبْدَ الرَّحْمَنِ اطَّلِ فَقُلْتُ إِنَّمَا اطَّلَيْتُ مُنْذُ أَيَّامٍ فَقَالَ اطَّلِ فَإِنَّهَا طَهُورٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Al Hajjal, from Hammad Bin Usman,

(It has been narrated) from Abdul Rahman Bin Abu Abdullahasws having said: ‘I entered the bathhouse along with Abu Abdullahasws, so heasws said to me: ‘O Abdul Rahman! Get waxing done’. So I said, ‘But rather I waxed a few days ago’. So heasws said: ‘Get waxing done for it is a cleansing’.[2374]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ دَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَمَّامَ وَ أَنَا أُرِيدُ أَنْ أَخْرُجَ مِنْهُ فَقَالَ يَا مُحَمَّدُ أَ لَا تَطَّلِي فَقُلْتُ عَهْدِي بِهِ مُنْذُ أَيَّامٍ فَقَالَ أَ مَا عَلِمْتَ أَنَّهَا طَهُورٌ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Abu Kahmas, from Muhammad Bin Abdullah Bin Ali Bin Al Husayn who said,

‘Abu Abdullahasws entered the bathhouse and I wanted to exit from it. So heasws said: ‘O Muhammad! Did you not get waxing done?’ So I said, ‘I did apply with it a few days ago’. So heasws said: ‘But do you not know that it is a cleansing?’[2375]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَمَّنْ رَوَاهُ قَالَ بَعَثَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ابْنَ أَخِيهِ فِي حَاجَةٍ فَجَاءَ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدِ اطَّلَى بِالنُّورَةِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اطَّلِ فَقَالَ إِنَّمَا عَهْدِي بِالنُّورَةِ مُنْذُ ثَلَاثٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النُّورَةَ طَهُورٌ .

A number of our companions, form Ahmad Bin Abu Abdullah, from his father, from Khalaf Bin Hammad, from the one who reported it who said,

‘Abu Abdullahasws send a son of hisasws brother regarding a need, so he came and Abu Abdullahasws waxed with Al-Noura. So Abu Abdullahasws said: ‘Get waxing done’. So he said, ‘But rather, I had waxing done three (days) ago’. So Abu Abdullahasws said: ‘Al-Noura is a cleanser’.[2376]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ أَلْقُوا عَنْكُمُ الشَّعْرَ فَإِنَّهُ يُحَسِّنُ .

From him, from Abdullah Bin Muhammad Al Naheyki, from Ibrahim Bin Abdul Hameed who said,

‘I heard Abu Al-Hassanasws saying: ‘Cast off the hair from yourselves for it beautifies’.[2377]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ مَعَهُ أَقُودُهُ فَأَدْخَلْتُهُ الْحَمَّامَ فَرَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَتَنَوَّرُ فَدَنَا مِنْهُ أَبُو بَصِيرٍ فَسَلَّمَ عَلَيْهِ فَقَالَ يَا أَبَا بَصِيرٍ تَنَوَّرْ فَقَالَ إِنَّمَا تَنَوَّرْتُ أَوَّلَ مِنْ أَمْسِ وَ الْيَوْمَ الثَّالِثَ فَقَالَ أَ مَا عَلِمْتَ أَنَّهَا طَهُورٌ فَتَنَوَّرْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I (Abu Hamza) was with him (Abu Baseer) guiding him (as he was blind), so I entered the bathhouse, and I saw Abu Abdullahasws applying Noura. So Abu Baseer went near him and greeted himasws, so heasws said: ‘O Abu Baseer! Apply Noura’. So he said, ‘But rather, I had applied Noura first thing yesterday, and the third day’. So heasws said: ‘But do you not know that is it a cleanser? Therefore you should apply Noura’.[2378] 

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النُّورَةُ نُشْرَةٌ وَ طَهُورٌ لِلْجَسَدِ .

Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Al-Noura is an advertisement (of beauty) and a cleanser for the body’.[2379]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أُحِبُّ لِلْمُؤْمِنِ أَنْ يَطَّلِيَ فِي كُلِّ خَمْسَةَ عَشَرَ يَوْماً .

Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Iasws would love it for the Believer if he were to wax (to remove unwanted hair) during every fifteen days’.[2380]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ الْمِنْقَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السُّنَّةُ فِي النُّورَةِ فِي كُلِّ خَمْسَةَ عَشَرَ يَوْماً فَإِنْ أَتَتْ عَلَيْكَ عِشْرُونَ يَوْماً وَ لَيْسَ عِنْدَكَ فَاسْتَقْرِضْ عَلَى اللَّهِ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Ahmad Bin Al Mubarak, from Al Husayn Bin Ahmad Bin Al Minqary,

(It has been narrated) from Abu Abdullahasws having said: ‘The Sunnah regarding Al-Noura is every fifteen days, so if twenty days were to come to you and it is not in your possession, so borrow upon Allahazwj’.[2381]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ يَزْعُمُ بَعْضُ النَّاسِ أَنَّ النُّورَةَ يَوْمَ الْجُمُعَةِ مَكْرُوهَةٌ فَقَالَ لَيْسَ حَيْثُ ذَهَبْتَ أَيُّ طَهُورٍ أَطْهَرُ مِنَ النُّورَةِ يَوْمَ الْجُمُعَةِ .

Ali Bin Ibrahim, from Ahmad Bin Abu Abdullah,

(It has been narrated) raising it to Abu Abdullahasws, said, ‘It was said to himasws, ‘Some of the people are alleging that Al-Noura is disliked on the day of Friday’. So heasws said: ‘It is not where you are going. Which cleanser is more purifying than Al-Noura on the day of Friday?’[2382]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ عَانَتَهُ فَوْقَ أَرْبَعِينَ يَوْماً وَ لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ تَدَعَ ذَلِكَ مِنْهَا فَوْقَ عِشْرِينَ يَوْماً .

Ali Bin Ibrhim, form his father, from Al Nowfaly,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not leave his pubic hair for more than forty days, nor is it Permissible for a woman who believes in Allahazwj and the Last Day that she should leave that from her for more than twenty days’.[2383]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ ثَعْلَبَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) طَلْيَةٌ فِي الصَّيْفِ خَيْرٌ مِنْ عَشْرٍ فِي الشِّتَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hasan Bin Ali Al Washa, from Ahmad Bin Sa’aba, from Ammar Al Sabaty who said,

‘Abu Abdullahasws said: ‘Waxing in the summer is better than ten in the winter’.[2384]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَرَادَ الِاطِّلَاءَ بِالنُّورَةِ فَأَخَذَ مِنَ النُّورَةِ بِإِصْبَعِهِ فَشَمَّهُ وَ جَعَلَ عَلَى طَرَفِ أَنْفِهِ وَ قَالَ صَلَّى اللَّهُ عَلَى سُلَيْمَانَ بْنِ دَاوُدَ كَمَا أَمَرَنَا بِالنُّورَةِ لَمْ تُحْرِقْهُ النُّورَةُ .

Ali Bin Muhammad Bin Bundar, form Al Sayyari, raising it, said,

‘Abu Abdullahasws said: ‘The one who wants the waxing with Al-Nouran, so he should take from Al-Noura with his fingers, and paste it upon the sides of his nose and say, ‘May Allahazwj Send Blessings upon Suleymanas Bin Dawoodas just as heas ordered us with Al-Noura’, would not be burnt by Al-Noura’.[2385]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَطْلِي الْعَانَةَ وَ مَا تَحْتَ الْأَلْيَتَيْنِ فِي كُلِّ جُمُعَةٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin sinan, from Huzyefa Bin Mansour who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww used to wax the unwanted hairs, and what is beneath the kidneys, during every Friday’.[2386]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زُرَيْقِ بْنِ الزُّبَيْرِ عَنْ سَدِيرٍ أَنَّهُ سَمِعَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَنْ قَالَ إِذَا اطَّلَى بِالنُّورَةِ اللَّهُمَّ طَيِّبْ مَا طَهُرَ مِنِّي وَ طَهِّرْ مَا طَابَ مِنِّي وَ أَبْدِلْنِي شَعْراً طَاهِراً لَا يَعْصِيكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Zureyq Bin Al Zubeyr,

(It has been narrated) from Sadeyr who heard Aliasws Bin Al-Husaynasws saying: ‘The one who says, whenever he waxes with Al-Noura, ‘O Allahazwj! Make good what is clean from me, and Purify what is good from me, and replace for me with clean hair which would not disobey Youazwj.

اللَّهُمَّ إِنِّي تَطَهَّرْتُ ابْتِغَاءَ سُنَّةِ الْمُرْسَلِينَ وَ ابْتِغَاءَ رِضْوَانِكَ وَ مَغْفِرَتِكَ فَحَرِّمْ شَعْرِي وَ بَشَرِي عَلَى النَّارِ وَ طَهِّرْ خَلْقِي وَ طَيِّبْ خُلُقِي وَ زَكِّ عَمَلِي وَ اجْعَلْنِي مِمَّنْ يَلْقَاكَ عَلَى الْحَنِيفِيَّةِ السَّمْحَةِ مِلَّةِ إِبْرَاهِيمَ خَلِيلِكَ وَ دِينِ مُحَمَّدٍ ( صلى الله عليه وآله ) حَبِيبِكَ وَ رَسُولِكَ عَامِلًا بِشَرَائِعِكَ تَابِعاً لِسُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) آخِذاً بِهِ مُتَأَدِّباً بِحُسْنِ تَأْدِيبِكَ وَ تَأْدِيبِ رَسُولِكَ وَ تَأْدِيبِ أَوْلِيَائِكَ الَّذِينَ غَذَوْتَهُمْ بِأَدَبِكَ وَ زَرَعْتَ الْحِكْمَةَ فِي صُدُورِهِمْ وَ جَعَلْتَهُمْ مَعَادِنَ لِعِلْمِكَ صَلَوَاتُكَ عَلَيْهِمْ

O Allahazwj! I have cleaned seeking a Sunnah of the Mursil Prophetsas, and seeking Youazwj Pleasure, and Yourazwj Forgiveness, therefore Prohibit my hair and my person upon the Fire, and Purify my creation (body) and Make good my manners, and Purify my deeds, and Make me to be from the ones who would be meeting Youazwj upon the upright, the tolerant Religion of Ibrahimas, Yourazwj Friend, and the Religion of Muhammadsaww, Yourazwj Beloved, and Yourazwj Rasoolsaww, having abided by Yourazwj Laws, a follower of the Sunnah of Yourazwj Prophetsaww, having taken by it an education with the best of Yourazwj Education, and education of Yourazwj Rasoolsaww, and the education of Yourazwj Guardiansasws whom Youazwj Sustained with Yourazwj Education, and Cultivated the Wisdom in theirasws chests, and Made them the educators of Yourazwj Knowledge, may Blessing be upon themasws’.

مَنْ قَالَ ذَلِكَ طَهَّرَهُ اللَّهُ مِنَ الْأَدْنَاسِ فِي الدُّنْيَا وَ مِنَ الذُّنُوبِ وَ أَبْدَلَهُ شَعْراً لَا يَعْصِي اللَّهَ وَ خَلَقَ اللَّهُ بِكُلِّ شَعْرَةٍ مِنْ جَسَدِهِ مَلَكاً يُسَبِّحُ لَهُ إِلَى أَنْ تَقُومَ السَّاعَةُ وَ إِنَّ تَسْبِيحَةً مِنْ تَسْبِيحِهِمْ تَعْدِلُ بِأَلْفِ تَسْبِيحَةٍ مِنْ تَسْبِيحِ أَهْلِ الْأَرْضِ .

The one who says that, Allahazwj would Purify him from the filth in the world, and from the sins, and Replace for him with hair which would not disobey Allahazwj, and Allahazwj would Created for every hair from his body, an Angel who would Glorify for him up to the Establishment of the Hour, and that a Glorification from its Glorifications equates with one thousand Glorifications from the Glorifications of the people of the earth’.[2387]

باب الْإِبْطِ

Chapter 46 – The Armpit

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُطَوِّلَنَّ أَحَدُكُمْ شَعْرَ إِبْطِهِ فَإِنَّ الشَّيْطَانَ يَتَّخِذُهُ مَخْبَأً لِيَسْتَتِرَ بِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Not one of you should prolong the hair of his armpits for the Satanla would take it as a hide-out to hide with by it’.[2388]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَتْفُ الْإِبْطِ يُضْعِفُ الْمَنْكِبَيْنِ وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَطْلِي إِبْطَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Abu Kahmasy who said,

‘Abu Abdullahasws said: ‘Plucking the armpits weakens the shoulders’, and Abu Abdullahasws used to wax hisasws armpits’.[2389]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَانَ يَطْلِي إِبْطَهُ بِالنُّورَةِ فِي الْحَمَّامِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Hafs Bin Al Bakhtary that,

‘Abu Abdullahasws used to wax hisasws armpits with Al-Noura in the bathhouse’.[2390]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ قَالَ كُنْتُ مَعَ أَبِي بَصِيرٍ فِي الْحَمَّامِ فَرَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَطْلِي إِبْطَهُ فَأَخْبَرْتُ بِذَلِكَ أَبَا بَصِيرٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَيُّمَا أَفْضَلُ نَتْفُ الْإِبْطِ أَوْ حَلْقُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نَتْفَ الْإِبْطِ يُوهِي أَوْ يُضْعِفُ احْلِقْهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Sa’dan who said,

‘I was with Abu Baseer in the bathhouse, so I saw Abu Abdullahasws waxing hisasws armpits, so I informed Abu Baseer of that, so he said to himasws, ‘May I be sacrificed for youasws! Which is preferable, plucking the armpit or shaving it?’ So heaswssaid: ‘O Abu Muhammad! Plucking the armpit frails or weakens (the shoulders). Shave it’.[2391]

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يُوسُفَ بْنِ السُّخْتِ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى بْنِ أَبِي الْبِلَادِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مِهْرَانَ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ كُنَّا بِالْمَدِينَةِ فَلَاحَانِي زُرَارَةُ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَاسْتَأْذَنَّا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَذِنَ لَنَا وَ هُوَ فِي الْحَمَّامِ يَطَّلِي قَدِ اطَّلَى إِبْطَيْهِ فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لَا لَعَلَّهُ فَعَلَ هَذَا لِمَا لَا يَجُوزُ لِي أَنْ أَفْعَلَهُ

One of our companions, from Ibn Jamhour, from Muhammad Bin Al Qasim, and Muhammad Bin Yahya, from Muhammad Bin Ahmad, from yusuf Bin Al Sukht Al Basry, from Muhammad Bin Suleyman, from Ibrahim Bin Yahya Bin Abu Al Balaad, from Al Hassan Bin Ali Bin Mihran, altogether from Abdullah Bin Abu Yafour who said,

‘We were at Al-Medina, so Zurara disputed with me regarding plucking the armpit and shaving it. So I said, ‘Shaving it is preferable’, and Zurara said, ‘Plucking it is preferable’. So we both sought permission to (see) Abu Abdullahasws, so heasws permitted for us and heasws was in the bathhouse waxing, having waxed hisasws armpits. So I said to Zurara, ‘Do it suffice for you?’ He said, ‘No, perhaps heasws has done this and it is not allowed for me that I do it’.

فَقَالَ فِيمَ أَنْتُمْ فَقُلْتُ لَاحَانِي زُرَارَةُ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ نَتْفُهُ أَفْضَلُ فَقَالَ أَصَبْتَ السُّنَّةَ وَ أَخْطَأَهَا زُرَارَةُ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَ طَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا ذَلِكَ مُنْذُ ثَلَاثٍ فَقَالَ أَعِيدَا فَإِنَّ الِاطِّلَاءَ طَهُورٌ.

So heasws said: ‘In what (discussion) are you?’ So I said, ‘Zurara disputed with me regarding plucking of the armpit and the shaving of it’. So I said that shaving is preferable, and he said plucking is preferable’. So heasws said: ‘You have hit the Sunnah and Zurara has erred. Shaving it is preferable than plucking it, and waxing it is preferable than shaving it’. Then heasws said to us both: ‘Get waxing done’. So we both said, ‘We did that three (days) ago’. So heasws said: ‘Repeat it, for waxing is a cleanser’.[2392]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَانَ يَدْخُلُ الْحَمَّامَ فَيَطْلِي إِبْطَهُ وَحْدَهُ إِذَا احْتَاجَ إِلَى ذَلِكَ وَحْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yunus Bin Yaqoub that,

‘Abu Abdullahasws used to enter the bathhouse, so heasws would wax hisasws armpit alone when heasws was needy to that alone’.[2393]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ بَلَغَنِي أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا دَخَلَ الْحَمَّامَ مُتَعَمِّداً يَطْلِي إِبْطَهُ وَحْدَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from yunus Bin Yaqoub who said,

‘It has reached me that Abu Abdullahasws would sometimes enter the bathhouse deliberately to wax hisasws armpit alone’.[2394]

باب الْحِنَّاءِ بَعْدَ النُّورَةِ

Chapter 47 – The (Application of) the Henna after the Noura

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ مُحَمَّدُ بْنُ الْحَسَنِ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنِ الْحُسَيْنِ بْنِ مُوسَى قَالَ كَانَ أَبِي مُوسَى بْنُ جَعْفَرٍ ( عليه السلام ) إِذَا أَرَادَ دُخُولَ الْحَمَّامِ أَمَرَ أَنْ يُوقَدَ لَهُ عَلَيْهِ ثَلَاثاً وَ كَانَ لَا يُمْكِنُهُ دُخُولُهُ حَتَّى يَدْخُلَهُ السُّودَانُ فَيُلْقُونَ لَهُ اللُّبُودَ فَإِذَا دَخَلَهُ فَمَرَّةً قَاعِدٌ وَ مَرَّةً قَائِمٌ

Ali Bin Muhammad Bin Bundar and Muhammad Bin Al Hassan, altogether from Ibrahim Bin Is’haq Al Ahmar,

(It has been narrated) from Al-Husayn son of Musaasws who said, ‘My fatherasws Musaasws Bin Ja’farasws, whenever heasws wanted to enter the bathhouse, ordered that it should be ignited for him with three (people) being over it, and heasws would not enter it until the slaves enter it and they would be laying down the matting for him. So when heasws entered it, (into the bath) heasws would be seated for a while, and standing for a while. 

فَخَرَجَ يَوْماً مِنَ الْحَمَّامِ فَاسْتَقْبَلَهُ رَجُلٌ مِنْ آلِ الزُّبَيْرِ يُقَالُ لَهُ كُنَيْدٌ وَ بِيَدِهِ أَثَرُ حِنَّاءٍ فَقَالَ مَا هَذَا الْأَثَرُ بِيَدِكَ فَقَالَ أَثَرُ حِنَّاءٍ فَقَالَ وَيْلَكَ يَا كُنَيْدُ حَدَّثَنِي أَبِي وَ كَانَ أَعْلَمَ أَهْلِ زَمَانِهِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ دَخَلَ الْحَمَّامَ فَاطَّلَى ثُمَّ أَتْبَعَهُ بِالْحِنَّاءِ مِنْ قَرْنِهِ إِلَى قَدَمِهِ كَانَ أَمَاناً لَهُ مِنَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ وَ الْآكِلَةِ إِلَى مِثْلِهِ مِنَ النُّورَةِ.

So one day heasws came out from the bathhouse, and a man from the progeny of Al-Zubeyr called Kuneyd met himasws, and in hisasws hands were the traces of henna. So he said, ‘What are these traces in yourasws hands?’ So heasws said: ‘Traces of henna. Woe be unto you O Kuneyd! Myasws fatherasws narrated to me, and heasws was the most knowledgeable of the people of hisasws time, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘Rasool-Allahsaww said: ‘The one who enters the bathhouse, so he waxes, then follows it up with the henna from his head to his feet, it would be a safety for him from the insanity, and the leprosy, and the vitiligo, and the corrosion to such like, from the Noura’.[2395]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ قَدْ أَخَذَ الْحِنَّاءَ وَ جَعَلَهُ عَلَى أَظَافِيرِهِ فَقَالَ يَا حَكَمُ مَا تَقُولُ فِي هَذَا فَقُلْتُ مَا عَسَيْتُ أَنْ أَقُولَ فِيهِ وَ أَنْتَ تَفْعَلُهُ وَ إِنَّ عِنْدَنَا يَفْعَلُهُ الشُّبَّانُ فَقَالَ يَا حَكَمُ إِنَّ الْأَظَافِيرَ إِذَا أَصَابَتْهَا النُّورَةُ غَيَّرَتْهَا حَتَّى تُشْبِهَ أَظَافِيرَ الْمَوْتَى فَغَيِّرْهَا بِالْحِنَّاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muawiya Bin Maysara, from Al Hakam Bin Uteyba who said,

‘I saw Abu Ja’farasws and heasws had taken the henna and made it to be upon hisasws nails, so heasws said: ‘O Hakam! What are you saying regarding this?’ So I said, ‘What can I say and youasws have done it, and among us it is the youth who do it’. So heasws said: ‘O Hakam! When the nails are hit by the Noura, it changes them until they resemble the nails of the dead, therefore change it back by the henna’.[2396]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ مَنِ اطَّلَى فَتَدَلَّكَ بِالْحِنَّاءِ مِنْ قَرْنِهِ إِلَى قَدَمِهِ نُفِيَ عَنْهُ الْفَقْرُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions, raising it,

‘Heasws said: ‘The one who waxes and massages with the henna from his head to his feet, the poverty is negated from him’.[2397]

عَنْهُ عَنْ أَحْمَدَ بْنِ عُبْدُوسِ بْنِ إِبْرَاهِيمَ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ قَدْ خَرَجَ مِنَ الْحَمَّامِ وَ هُوَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ مِثْلُ الْوَرْدَةِ مِنْ أَثَرِ الْحِنَّاءِ .

From him, from Ahmad Bin Ubdous Bin Ibrahim who said,

‘I saw Abu Ja’farasws and heasws had come out from the bathhouse, and heasws was like the rose from hisasws head to hisasws feet, from the effects of the henna’.[2398]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنِ الْحُسَيْنِ بْنِ مُوسَى قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) مَعَ رَجُلٍ عِنْدَ قَبْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَنَظَرَ إِلَيْهِ وَ قَدْ أَخَذَ الْحِنَّاءَ مِنْ يَدَيْهِ فَقَالَ بَعْضُ أَهْلِ الْمَدِينَةِ أَ مَا تَرَوْنَ إِلَى هَذَا كَيْفَ أَخَذَ الْحِنَّاءَ مِنْ يَدَيْهِ فَالْتَفَتَ إِلَيْهِ فَقَالَ لَهُ فِيهِ مَا تَخْبُرُهُ وَ مَا لَا تَخْبُرُهُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ إِنَّهُ مَنْ أَخَذَ مِنَ الْحِنَّاءِ بَعْدَ فَرَاغِهِ مِنِ اطِّلَاءِ النُّورَةِ مِنْ قَرْنِهِ إِلَى قَدَمِهِ أَمِنَ مِنَ الْأَدْوَاءِ الثَّلَاثَةِ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ .

Ali Bin Muhammad, form Salih Bin Abu Hammad, from Ibrahim Bin Uqba, from Al Husayn Bin Musa who said,

‘Abu Al-Hassanasws was with a man in the presence of the grave of Rasool-Allahsaww, so he looked at himasws and heasws had applied henna upon hisasws hands. So one of the people of Al-Medina said, ‘Are you not looking at this one how heasws has applied the henna upon hisasws hands?’ So heasws turned towards him and said to him: ‘In it is what you are informed of and what you are not informed of’. Then heasws turned towards me, so heasws said: ‘The one who takes from the henna after him having been freed from the waxing of the Noura, from his head to his feet, is safe from three illnesses – the insanity, and the leprosy, and the vitiligo’.[2399]

باب الطِّيبِ

Chapter 48 – The Perfume

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الطِّيبُ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The perfume is from the etiquettes of the Prophetsas’.[2400]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعِطْرُ مِنْ سُنَنِ الْمُرْسَلِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Asama,

(It has been narrated) from Abu Abdullahasws having said: ‘The perfume is from the Sunnah of the Mursil Prophetsas’.[2401]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا مَعَ أَبِي بَصِيرٍ فَسَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الرِّيحَ الطَّيِّبَةَ تَشُدُّ الْقَلْبَ وَ تَزِيدُ فِي الْجِمَاعِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Ra’ib who said,

‘I was in the presence of Abu Abdullahasws and I was with Abu Baseer, so I heard Abu Abdullahasws and heasws was saying: ‘Rasool-Allahsaww said: ‘The fragrance of the perfume strengthens the heart and increases in the copulation’.[2402]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلرَّجُلِ أَنْ يَدَعَ الطِّيبَ فِي كُلِّ يَوْمٍ فَإِنْ لَمْ يَقْدِرْ عَلَيْهِ فَيَوْمٌ وَ يَوْمٌ لَا فَإِنْ لَمْ يَقْدِرْ فَفِي كُلِّ جُمُعَةٍ وَ لَا يَدَعْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moamar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘It is not befitting for the man that he should leave the perfume during each day, so if he is not able over it, so a day and a day (alternate days), so if he is not able, so during every Friday, and he should not leave it’.[2403]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الطِّيبُ فِي الشَّارِبِ مِنْ أَخْلَاقِ النَّبِيِّينَ ( عليهم السلام ) وَ كَرَامَةٌ لِلْكَاتِبِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The perfume in the moustache is from the mannerisms of the Prophetsas and a prestige for the two scribes (Recording Angels)’.[2404]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطِّيبُ يَشُدُّ الْقَلْبَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from sa’dan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The perfume strengthens the heart’.[2405]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَطَيَّبَ أَوَّلَ النَّهَارِ لَمْ يَزَلْ عَقْلُهُ مَعَهُ إِلَى اللَّيْلِ

Ali Bin Ibrahim,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The one who applies perfume at the inception of the day his intellect would not cease to be with him up to the night’.

وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلَاةُ مُتَطَيِّبٍ أَفْضَلُ مِنْ سَبْعِينَ صَلَاةً بِغَيْرِ طِيبٍ .

And he (the narrator) said: ‘Abu Abdullahasws said: ‘A Salaat (Prayer) performed whilst perfumed is superior than seventy Salaat without perfuming’.[2406]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ مُوسَى قَالَ سَمِعْتُ أَبِي يَقُولُ الْعِطْرُ مِنْ سُنَنِ الْمُرْسَلِينَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali,

(It has been narrated) from Al-Abbas son of Musaasws who said, ‘I heard my fatherasws saying: ‘The perfume is from the Sunnah of the Mursil Prophetsas’.[2407]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ أُعْطِيَهُنَّ الْأَنْبِيَاءُ ( عليهم السلام ) الْعِطْرُ وَ الْأَزْوَاجُ وَ السِّوَاكُ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things) are which the Prophetsas came to – the perfume, and the wives, and the brushing of teeth’.[2408]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْفُرَاتِ عَنْ عَلِيِّ بْنِ مَطَرٍ عَنِ السَّكَنِ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَقٌّ عَلَى كُلِّ مُحْتَلِمٍ فِي كُلِّ جُمُعَةٍ أَخْذُ شَارِبِهِ وَ أَظْفَارِهِ وَ مَسُّ شَيْ‏ءٍ مِنَ الطِّيبِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ يَوْمُ الْجُمُعَةِ وَ لَمْ يَكُنْ عِنْدَهُ طِيبٌ دَعَا بِبَعْضِ خُمُرِ نِسَائِهِ فَبَلَّهَا بِالْمَاءِ ثُمَّ وَضَعَهَا عَلَى وَجْهِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhamad Bin Musa Bin Al Furat, from Ali Bin Matar, form Al Sakan Al Khazzaz who said,

‘I heard Abu Abdullahasws saying: ‘It is a right upon every adolescent male during every Friday that he takes from his moustache, and his nails, and touches himself with something from the perfume; and Rasool-Allahsaww, whenever it was the day of Friday, and there did not happen to be a perfume with himsaww, would call for a scarf of one of hissaww wives, so hesaww would moisten it with the water, then place it upon hissaww face’.[2409]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ يُعْرَفُ مَوْضِعُ سُجُودِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِطِيبِ رِيحِهِ .

Al Husayn Bin Muhammad, form Moala Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Al Hassan Bin Ali,

(It has been narrated) from Abu Al-Hassanasws having said: ‘One could recognise the place of Prostration of Abu Abdullahasws by the aromatic smell of it’.[2410]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ لِي حَبِيبِي جَبْرَئِيلُ ( عليه السلام ) تَطَيَّبْ يَوْماً وَ يَوْماً لَا وَ يَوْمَ الْجُمُعَةِ لَا بُدَّ مِنْهُ وَ لَا تَتْرُكْ لَهُ .

Ali Bin Ibrahim, from his father, from Yasser,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww said to me: ‘Mysaww beloved Jibraeelas said to me: ‘Apply perfume one day, and one day don’t, and the day of Friday is inevitable from it, and do not neglect it’.[2411]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَتَطَيَّبْ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ وَ لَوْ مِنْ قَارُورَةِ امْرَأَتِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Let each one of you apply perfume on the day of Friday, even if it is from a flask of his wife’.[2412]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عُثْمَانُ بْنُ مَظْعُونٍ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَدْ أَرَدْتُ أَنْ أَدَعَ الطِّيبَ وَ أَشْيَاءَ ذَكَرَهَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَدَعِ الطِّيبَ فَإِنَّ الْمَلَائِكَةَ تَسْتَنْشِقُ رِيحَ الطِّيبِ مِنَ الْمُؤْمِنِ فَلَا تَدَعِ الطِّيبَ فِي كُلِّ جُمُعَةٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Usman Bin Mazoun said to Rasool-Allahsaww, ‘I have intended to leave the perfume and certain things’, and he mentioned these. So Rasool-Allahsaww said: ‘Do not leave the perfume, for the Angels desire the aromatic fragrances from the Believer, therefore do not leave the perfume during every Friday’.[2413]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطِّيبُ فِي الشَّارِبِ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ ( عليهم السلام ) وَ كَرَامَةٌ لِلْكَاتِبِينَ .

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Isa, from Abdullah Bin Abdul Rahman, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The perfume in the moustache is from the mannerism of the Prophetsas and a prestige for the two Scribes (recording Angels)’.[2414]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ رَفَعَهُ قَالَ مَا أَنْفَقْتَ فِي الطِّيبِ فَلَيْسَ بِسَرَفٍ .

From him, from Muhammad Bin Isa, from Zakariyya Al Momin, raising it,

‘Heasws said, ‘Whatever you spend regarding the perfume, so it is not an extravagance’.[2415]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طِيبُ النِّسَاءِ مَا ظَهَرَ لَوْنُهُ وَ خَفِيَ رِيحُهُ وَ طِيبُ الرِّجَالِ مَا ظَهَرَ رِيحُهُ وَ خَفِيَ لَوْنُهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Perfume of the women is what displays its colour and hides its smell, and a perfume of the men is what manifests its smell and hides its colour’.[2416]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ سُلَيْمَانَ بْنِ مُحَمَّدٍ الْخَثْعَمِيِّ عَنْ إِسْحَاقَ الطَّوِيلِ الْعَطَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُنْفِقُ فِي الطِّيبِ أَكْثَرَ مِمَّا يُنْفِقُ فِي الطَّعَامِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Suleyman Bin Muhammad Al Khash’amy, from Ishaq Al Taweel Al Attar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to spend regarding the perfume more than what hesaww used to spend regarding the food’.[2417]

باب كَرَاهِيَةِ رَدِّ الطِّيبِ

Chapter 49 – Abhorrence of rejecting the perfume

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَرُدُّ الطِّيبَ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَرُدَّ الْكَرَامَةَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who rejects the perfume. Heasws said: ‘It is not befitting that he rejects the prestige’.[2418]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِدُهْنٍ وَ قَدْ كَانَ ادَّهَنَ فَادَّهَنَ فَقَالَ إِنَّا لَا نَرُدُّ الطِّيبَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was given anointing oil, and heasws used to anoint. So heasws anointed and said: ‘Iasws do not reject the perfume’.[2419]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَأَخْرَجَ إِلَيَّ مَخْزَنَةً فِيهَا مِسْكٌ وَ قَالَ خُذْ مِنْ هَذَا فَأَخَذْتُ مِنْهُ شَيْئاً فَتَمَسَّحْتُ بِهِ فَقَالَ أَصْلِحْ وَ اجْعَلْ فِي لَبَّتِكَ مِنْهُ قَالَ فَأَخَذْتُ مِنْهُ قَلِيلًا فَجَعَلْتُهُ فِي لَبَّتِي فَقَالَ لِي أَصْلِحْ فَأَخَذْتُ مِنْهُ أَيْضاً فَمَكَثَ فِي يَدِي مِنْهُ شَيْ‏ءٌ صَالِحٌ فَقَالَ لِي اجْعَلْ فِي لَبَّتِكَ فَفَعَلْتُ ثُمَّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ قَالَ قُلْتُ مَا مَعْنَى ذَلِكَ قَالَ الطِّيبُ وَ الْوِسَادَةُ وَ عَدَّ أَشْيَاءَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Jahm who said,

‘I went over to Abu Al-Hassanasws, so heasws brought out to me a perfume box in which was musk, and said: ‘Take from this’. So I took something from it, and I applied with it. So heasws said: ‘More, and make it to be in your chest from it’. So I took a little from it and made it to be in my chest. So heasws said to me: ‘More’. So I took from it again, and there remained something from it in my hand. So heasws said to me: ‘Make it to be in your chest’. So I did it. Then heasws said: ‘Amir Al-Momineenasws said: ‘No one refuses the prestige except for a donkey’. I said, ‘What is the meaning of that?’ Heasws said: ‘The perfume, and the pillow and a number of things’.[2420]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ لَا يَرُدُّ الطِّيبَ وَ الْحَلْوَاءَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal, from Isa Bin Abdullah, from his father, from his grandfather,

(It has been narrated) from Aliasws that: ‘The Prophetsaww never used to reject the perfume and the sweets’.[2421]

باب أَنْوَاعِ الطِّيبِ

Chapter 50 – Types of perfumes

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْغَفَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الطِّيبُ الْمِسْكُ وَ الْعَنْبَرُ وَ الزَّعْفَرَانُ وَ الْعُودُ .

Muhammad Bin Ja’far, from Muhammad Bin Khalid, from Sayf Bin Umeyra, from Abdul Ghaffar who said,

‘I heard Abu Abdullahasws saying: ‘The perfume is the musk, and the Amber, and the saffron, and the Oud (Aloe wood)’.[2422]

باب أَصْلِ الطِّيبِ

Chapter 51 – The origination of the perfume

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أُهْبِطَ آدَمُ ( عليه السلام ) مِنَ الْجَنَّةِ عَلَى الصَّفَا وَ حَوَّاءُ عَلَى الْمَرْوَةِ وَ قَدْ كَانَتِ امْتَشَطَتْ فِي الْجَنَّةِ بِطِيبٍ مِنْ طِيبِ الْجَنَّةِ فَلَمَّا صَارَتْ فِي الْأَرْضِ قَالَتْ مَا أَرْجُو مِنَ الْمَشْطِ وَ أَنَا مَسْخُوطٌ عَلَيَّ فَحَلَّتْ عَقِيصَتَهَا فَانْتَثَرَ مِنْ مُشْطَتِهَا الَّتِي كَانَتِ امْتَشَطَتْ بِهَا فِي الْجَنَّةِ فَطَارَتْ بِهِ الرِّيحُ فَأَلْقَتْ أَكْثَرَهُ بِالْهِنْدِ فَلِذَلِكَ صَارَ الْعِطْرُ بِالْهِنْدِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Abdullahasws having said: ‘When Adamas descended from the Paradise upon Al-Safa and Hawwaas upon the Marwa, and sheas used to comb in the Paradise with a perfume from the perfumes of the Paradise. So when sheas came to be in the earth, sheas said: ‘How hopeful Ias am from the combing and Ias am loathsome of myas hair’. So sheas loosened heras braids, so there scattered from her combing which sheas used to comb with in the Paradise, and the wind carried it and cast most of it in India. Thus, it is due to that, came to be the perfume in India’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَسَّانَ مِثْلَهُ .

A number of our companions, from Ahmad Bin Abu Adullah, from Ali Bin Hassan – similar to it.

قَالَ وَ فِي حَدِيثٍ آخَرَ فَحَلَّتْ عَقِيصَتَهَا فَأَرْسَلَ اللَّهُ عَلَى مَا كَانَ فِيهَا مِنْ ذَلِكَ الطِّيبِ رِيحاً فَهَبَّتْ فِي الْمَشْرِقِ وَ الْمَغْرِبِ فَأَصْلُ الطِّيبِ مِنْ ذَلِكَ .

He (the narrator) said, ‘And in another Hadeeth - :

‘Sheas loosened her braids, so Allahazwj Sent upon what was therein, from that perfume, a wind, so it descended in the eat and the west. Thus, the origination of the perfume is from that’.[2423]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ عَلِيٍّ الْقَصِيرِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَصْلِ الطِّيبِ مِنْ أَيِّ شَيْ‏ءٍ هُوَ فَقَالَ أَيُّ شَيْ‏ءٍ يَقُولُهُ النَّاسُ قُلْتُ يَزْعُمُونَ أَنَّ آدَمَ هَبَطَ مِنَ الْجَنَّةِ وَ عَلَى رَأْسِهِ إِكْلِيلٌ فَقَالَ قَدْ كَانَ وَ اللَّهِ أَشْغَلَ مِنْ أَنْ يَكُونَ عَلَى رَأْسِهِ إِكْلِيلٌ

A number of our companions, from Ahmad Bin Muhammad, from Ja’far Bin Yahya, from Ali Al Qaseyr, from a man,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked Himasws about the origination of the perfume, from which thing is it?’ So heasws said: ‘Which thing are the people saying?’ I said, ‘They are alleging that Adamas descended from the Paradise and upon hisas head was a crown’. So heasws said: ‘Heas was too pre-occupied that there would happen to be a crown upon hisas head’.

ثُمَّ قَالَ إِنَّ حَوَّاءَ امْتَشَطَتْ فِي الْجَنَّةِ بِطِيبٍ مِنْ طِيبِ الْجَنَّةِ قَبْلَ أَنْ تُوَاقِعَهَا الْخَطِيئَةُ فَلَمَّا هَبَطَتْ إِلَى الْأَرْضِ حَلَّتْ عَقِيصَتَهَا فَأَرْسَلَ اللَّهُ تَعَالَى عَلَى مَا كَانَ فِيهَا رِيحاً فَهَبَّتْ بِهِ فِي الْمَشْرِقِ وَ الْمَغْرِبِ فَأَصْلُ الطِّيبِ مِنْ ذَلِكَ .

Then heasws said: ‘Hawwaas used to comb in the Paradise with a perfume from the perfumes of the Paradise before the occurrence of heras error. So when sheas descended to the earth, sheas loosened heras hair, so Allahazwj the High Sent upon what was therein, a wind, so it descended with it in the east and the west. Thus, the origination of the perfume is from that’.[2424]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَعَالَى لَمَّا أَهْبَطَ آدَمَ طَفِقَ يَخْصِفُ مِنْ وَرَقِ الْجَنَّةِ فَطَارَ عَنْهُ لِبَاسُهُ الَّذِي كَانَ عَلَيْهِ مِنْ حُلَلِ الْجَنَّةِ فَالْتَقَطَ وَرَقَةً فَسَتَرَ بِهَا عَوْرَتَهُ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza,

(It has been narrated) from Ibrahim, from Abu Abdullahasws having said: ‘When Allahazwj the Exalted Caused Adamas to descend from the Paradise, heas started covering himselfas from a leaf of the Paradise, and hisas clothes flew away from himas, which used to be upon himas from the garments of the Paradise. So heas cut off a leaf and veiled hisas nakedness with it. 

فَلَمَّا هَبَطَ عَبِقَتْ رَائِحَةُ تِلْكَ الْوَرَقَةِ بِالْهِنْدِ بِالنَّبْتِ فَصَارَ الطِّيبُ فِي الْأَرْضِ مِنْ سَبَبِ تِلْكَ الْوَرَقَةِ الَّتِي عَبِقَتْ بِهَا رَائِحَةُ الْجَنَّةِ فَمِنْ هُنَاكَ الطِّيبُ بِالْهِنْدِ لِأَنَّ الْوَرَقَةَ هَبَّتْ عَلَيْهَا رِيحُ الْجَنُوبِ فَأَدَّتْ رَائِحَتَهَا إِلَى الْمَغْرِبِ لِأَنَّهَا احْتَمَلَتْ رَائِحَةَ الْوَرَقَةِ فِي الْجَوِّ فَلَمَّا رَكَدَتِ الرِّيحُ بِالْهِنْدِ عَبِقَ بِأَشْجَارِهِمْ وَ نَبْتِهِمْ فَكَانَ أَوَّلُ بَهِيمَةٍ رَتَعَتْ مِنْ تِلْكَ الْوَرَقَةِ ظَبْيَ الْمِسْكِ فَمِنْ هُنَاكَ صَارَ الْمِسْكُ فِي سُرَّةِ الظَّبْيِ لِأَنَّهُ جَرَى رَائِحَةُ النَّبْتِ فِي جَسَدِهِ وَ فِي دَمِهِ حَتَّى اجْتَمَعَتْ فِي سُرَّةِ الظَّبْيِ .

So when heas descended, the aroma of that leaf remained at India with the vegetation. So the perfume came to be in the earth from the cause of that leaf upon which remained the aroma of the Paradise. Thus, from here on the perfume is at India, because upon the leaf fell the south wind, so its aroma led to the west because it carried the aroma of the leaf in the atmosphere. So when the wind stagnated at India, it remained in its trees, and its vegetation. So the first animal which grazed the musk from that leaf was a deer. Thus, from over there the musk came to be in the navel of the deer flowing the aroma of the vegetation in its body, and in its blood, gathering in the navel of the deer’.[2425]

باب الْمِسْكِ

Chapter 52 – The Musk

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَشْبِيدَانَةُ رَصَاصٍ مُعَلَّقَةٌ فِيهَا مِسْكٌ فَإِذَا أَرَادَ أَنْ يَخْرُجَ وَ لَبِسَ ثِيَابَهُ تَنَاوَلَهَا وَ أَخْرَجَ مِنْهَا فَتَمَسَّحَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, and Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa who said,

‘I heard Abu Al-Hassanasws saying: ‘There used to be for Aliasws Bin Al-Husaynasws a lead container wherein was musk. So whenever heasws wanted to go out and wear hisasws clothes, heasws would take it and extract from it, so heasws would apply with it’.[2426]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتَطَيَّبُ بِالْمِسْكِ حَتَّى يُرَى وَبِيصُهُ فِي مَفَارِقِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww used to perfume with the musk to the extent that its marks could be seen in hissaww (finger) joints’.[2427]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مَمْسَكَةٌ إِذَا هُوَ تَوَضَّأَ أَخَذَهَا بِيَدِهِ وَ هِيَ رَطْبَةٌ فَكَانَ إِذَا خَرَجَ عَرَفُوا أَنَّهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَائِحَتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There used to be for Rasool-Allahsaww a musk holder. Whenever hesaww performed ablution, hesaww would grab it with hissaww hands while wet. So when hesaww went out, it would be recognised that hesaww is Rasool-Allahsaww by its fragrance’.[2428]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ أَخْرَجَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) مَخْزَنَةً فِيهَا مِسْكٌ مِنْ عَتِيدَةِ آبُنُوسٍ فِيهَا بُيُوتٌ كُلُّهَا مِمَّا يَتَّخِذُهَا النِّسَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘Abu Al-Hassanasws brought out to me a perfume box of ebony interior in which was musk, compartmentalised from what the women would take’.[2429]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْمُطَّلِبِ بْنِ زِيَادٍ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمِسْكِ هَلْ يَجُوزُ اشْتِمَامُهُ فَقَالَ إِنَّا لَنَشَمُّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Muttalab Bin Ziyad, from Abu Bukr Bin Abdullah Al Ashary who said,

‘I asked Abu Abdullahasws about the musk, ‘Is it allowed to smell it?’ So heasws said: ‘Weasws do smell it’.[2430]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ عَمِّهِ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ قَالَ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَارُورَةُ مِسْكٍ فِي مَسْجِدِهِ فَإِذَا دَخَلَ لِلصَّلَاةِ أَخَذَ مِنْهُ فَتَمَسَّحَ بِهِ .

From him, from Yaqoub Bin Yazeed, from Abdullah Bin Al Fazl Al Nowfaly, from his father, from his father, from his uncle Is’haq Bin Abdullah, from his father Abdullah Bin Al Haris who said,

‘There used to be for Aliasws Bin Al-Husaynasws, a flask of musk in hisasws Masjid. So whenever heasws entered for the Prayer, heasws would take from it, so heasws would wipe with it’.[2431]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ يُرَى وَبِيصُ الْمِسْكِ فِي مَفْرِقِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

From him, from Nuh Bin Shuayb, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The marks of the musk could be seen in the (finger) joints of Rasool-Allahsaww’.[2432]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمِسْكِ فِي الدُّهْنِ أَ يَصْلُحُ قَالَ إِنِّي لَأَصْنَعُهُ فِي الدُّهْنِ وَ لَا بَأْسَ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the musk in the anointing (oiling/massaging) is it correct?’ Heasws said: ‘Iasws apply it in the anointing and there is no problem’.

وَ رُوِيَ أَنَّهُ لَا بَأْسَ بِصُنْعِ الْمِسْكِ فِي الطَّعَامِ .

And it is reported that there is no problem with making the musk to be in the food.[2433]

باب الْغَالِيَةِ

Chapter 53 – Al-Ghaliya (A type of perfume)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُعَامِلُ التُّجَّارَ فَأَتَهَيَّأُ لِلنَّاسِ كَرَاهَةَ أَنْ يَرَوْا بِي خَصَاصَةً فَأَتَّخِذُ الْغَالِيَةَ فَقَالَ يَا إِسْحَاقُ إِنَّ الْقَلِيلَ مِنَ الْغَالِيَةِ يُجْزِئُ وَ كَثِيرَهَا سَوَاءً مَنِ اتَّخَذَ مِنَ الْغَالِيَةِ قَلِيلًا دَائِماً أَجْزَأَهُ ذَلِكَ قَالَ إِسْحَاقُ وَ أَنَا أَشْتَرِي مِنْهَا فِي السَّنَةِ بِعَشَرَةِ دَرَاهِمَ فَأَكْتَفِي بِهَا وَ رِيحُهَا ثَابِتٌ طُولَ الدَّهْرِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Is’haq Bin Ammar, said,

‘I said to Abu Abdullahasws, ‘I work with the business people, so I make myself pleasant for the people not liking that they should see me as a destitute, so I take Al-Ghaliya’. So heasws said: ‘O Is’haq! A little from Al-Ghaliya suffices and a lot of it is the same. The one who takes a little Ghaliya all the time, that would suffice for him’. I’shaq said, ‘And I bought from it during the year with ten Dirhams, so I sufficed myself with it, and its aroma was affirmed for a long duration’.[2434]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ أَمَرَنِي أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) فَعَمِلْتُ لَهُ دُهْناً فِيهِ مِسْكٌ وَ عَنْبَرٌ فَأَمَرَنِي أَنْ أَكْتُبَ فِي قِرْطَاسٍ آيَةَ الْكُرْسِيِّ وَ أُمَّ الْكِتَابِ وَ الْمُعَوِّذَتَيْنِ وَ قَوَارِعَ مِنَ الْقُرْآنِ وَ أَجْعَلَهُ بَيْنَ الْغِلَافِ وَ الْقَارُورَةِ فَفَعَلْتُ ثُمَّ أَتَيْتُهُ بِهِ فَتَغَلَّفَ بِهِ وَ أَنَا أَنْظُرُ إِلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moamar Bin Khallad who said,

‘Abu Al-Hassan Al-Rezaasws ordered me, so I made a flask for himasws in which was musk, and Amber. So heasws ordered me that I should write down in a paper the Verse of the Chair (2:255), and the Mother of the Book (Surah Al-Fatiha), and Al-Mawazatain (Chapters 113 & 114), and certain Verses from the Quran, and make these to be in between the covering and the flask. So I did it, then I came over to himasws with it, and heasws placed it in a covering, and I was looking at himasws’.[2435]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مَوْلًى لِبَنِي هَاشِمٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ خَرَجَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَيْلَةً وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ كِسَاءُ خَزٍّ قَدْ غَلَفَ لِحْيَتَهُ بِالْغَالِيَةِ فَقَالُوا فِي هَذِهِ السَّاعَةِ فِي هَذِهِ الْهَيْئَةِ فَقَالَ إِنِّي أُرِيدُ أَنْ أَخْطُبَ الْحُورَ الْعِينَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ اللَّيْلَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from a slave of the Clan of hashimas, from Muhammad Bin Ja’far Bin Muhammad who said,

‘Aliasws Bin Al-Husaynasws came out one night and upon himasws was a robe of khazz and a cloak of khazz, and heasws had covered hisasws beard with Al-Ghaliya. So they (people) said, ‘At this time and in this beard?’ So heasws said: ‘I wanted to address the Maiden Hourie to Allahazwj Mighty and Majestic during this night’.

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مَوْلًى لِبَنِي هَاشِمٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ مِثْلَهُ .

Sahl Bin Ziyad, from Ali Bin Asbaat, from a slave of the Clan of Hashimas, from Muhammad Bin Ja’far – similar to it.[2436]

عَنْهُ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْكِرْمَانِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) مَا تَقُولُ فِي الْمِسْكِ فَقَالَ إِنَّ أَبِي أَمَرَ فَعُمِلَ لَهُ مِسْكٌ فِي بَانٍ بِسَبْعِمِائَةِ دِرْهَمٍ فَكَتَبَ إِلَيْهِ الْفَضْلُ بْنُ سَهْلٍ يُخْبِرُهُ أَنَّ النَّاسَ يَعِيبُونَ ذَلِكَ فَكَتَبَ إِلَيْهِ يَا فَضْلُ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ( عليه السلام ) وَ هُوَ نَبِيٌّ كَانَ يَلْبَسُ الدِّيبَاجَ مُزَرَّراً بِالذَّهَبِ وَ يَجْلِسُ عَلَى كَرَاسِيِّ الذَّهَبِ وَ لَمْ يَنْقُصْ ذَلِكَ مِنْ حِكْمَتِهِ شَيْئاً قَالَ ثُمَّ أَمَرَ فَعُمِلَتْ لَهُ غَالِيَةٌ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ .

From him, from Abu Al Qasim Al Kufy, from the one who narrated it, from Muhammad Bin Al Waleed Al Kirmany who said,

‘I said to Abu Ja’farasws the 2nd, ‘What are youasws saying regarding the musk?’ So heasws said: ‘Myasws fatherasws ordered for musk to be made for himasws in a container, for seven hundred Dirhams. So Al-Fazl Bin Sahl wrote to himasws, informing himasws that the people are refusing that. So heasws wrote to him: ‘O Fazl! But do you not know that Yusufas, and heas was a Prophetas, used to wear the brocade buttoned with the gold, and would sit upon a chair of gold, and that did not reduce anything from hisas wisdom?’ He (the narrator) said, ‘So I made Ghaliya for himas for four thousand Dirhams’.[2437]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) اسْتَقْبَلَهُ مَوْلًى لَهُ فِي لَيْلَةٍ بَارِدَةٍ وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ مِطْرَفُ خَزٍّ وَ عِمَامَةُ خَزٍّ وَ هُوَ مُتَغَلِّفٌ بِالْغَالِيَةِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فِي مِثْلِ هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْهَيْئَةِ إِلَى أَيْنَ قَالَ فَقَالَ إِلَى مَسْجِدِ جَدِّي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَخْطُبُ الْحُورَ الْعِينَ إِلَى اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Al Husayn Bin Yazeed, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws met a slave of hisasws on a cold night and upon himasws was a rod of khazz, a gown of khazz, and a turban of khazz, and heasws had applied Al-Ghaliya. So he said to himasws, ‘May I be sacrificed for youasws! In a time like this, upon this beard, where to (are youasws going)?’ So heasws said: ‘To the Masjid of myasws grandfathersaww Rasool-Allahsaww, to address the Maiden Hourie to Allahazwj Mighty and Majestic’.[2438]

باب الْخَلُوقِ

Chapter 54 – Al-Khalouq (A type of perfume)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخَلُوقِ آخُذُ مِنْهُ قَالَ لَا بَأْسَ وَ لَكِنْ لَا أُحِبُّ أَنْ تَدُومَ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Ja’farasws about Al-Khalouq, taking from it’. Heasws said: ‘There is no problem with it, but Iasws do not like it that you are perpetually upon it’.[2439]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمَسَّ بِهِ يَدَيْكَ مِنَ الشُّقَاقِ تُدَاوِيهِمَا بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ وَ قَالَ لَا بَأْسَ أَنْ يَتَخَلَّقَ الرَّجُلُ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

Abu Ali Al Ashary, from one of his companions, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if you wipe Al-Khalouq in the bathhouse, or wipe your hands with it from the cracks (dry hands) to cure by it, and Iasws do not like making a habit of it’. And heasws said: ‘There is no problem that the man applies Al-Khalouq, but he should not sleep overnight having applied it’.[2440]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمْسَحَ بِهِ يَدَكَ تُدَاوِي بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

‘Heasws said: ‘There is no problem if you wipe Al-Khalouq in the bathhouse, or wipe your hands with it to cure by it (dryness of hands), and Iasws do not like being habitual of it’.[2441]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيُعْجِبُنِي الْخَلُوقُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from a man, from Muhammad Bin Al Fayz who said,

‘I heard Abu Abdullahasws saying: ‘Iasws love Al-Khalouq’.[2442]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنْ رَجُلٍ قَدْ أَثْبَتَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَتَخَلَّقَ الرَّجُلُ لِامْرَأَتِهِ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

Humey Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from a man who had affirmed it,

(It has been narrated) from Abu Abdullahasws havign said: ‘There is no problem if the man were to apply Al-Khalouq for his wife, but he should not sleep overnight having applied Al-Khalouq’.[2443]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَتَخَلَّقَ الرَّجُلُ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Aban, from Al Fazeyl, from a man,

(It has been narrated) from Abu Abu Ja’farasws having said: ‘There is no problem if the man were to apply Al-Khalouq, but he should not sleep overnight having applied Al-Khalouq’.[2444]

باب الْبَخُورِ

Chapter 55 – The Incense

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَبْقَى رِيحُ الْعُودِ الَّتِي فِي الْبَدَنِ أَرْبَعِينَ يَوْماً وَ يَبْقَى رِيحُ عُودِ الْمُطَرَّاةِ عِشْرِينَ يَوْماً .

Muhammad Bin Yahya, from Ali Bin Ibrahim Al ja’fary, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘The aroma of Al-Oud which is in the body remains for forty days, and the aroma of Oud in the perfumes remains for twenty days’.[2445]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلرَّجُلِ أَنْ يُدَخِّنَ ثِيَابَهُ إِذَا كَانَ يَقْدِرُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the man that he does incense whenever he is able to’.[2446]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ خَرَجَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) فَوَجَدْتُ مِنْهُ رَائِحَةَ التَّجْمِيرِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Musa Bin Al Qasim, from Ali Bin Asbaat, from Al Hassan Bin Jahm who said,

‘Abu Al-Hassanasws came out to me, so I found from himasws an aroma of Al-Tajmeer (incense)’.[2447]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ دَخَلْتُ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) الْحَمَّامَ فَلَمَّا خَرَجَ إِلَى الْمَسْلَخِ دَعَا بِمِجْمَرَةٍ فَتَجَمَّرَ بِهَا ثُمَّ قَالَ جَمِّرُوا مُرَازِمُ قَالَ قُلْتُ مَنْ أَرَادَ أَنْ يَأْخُذَ نَصِيبَهُ يَأْخُذُ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazam who said,

‘I entered the bathhouse along with Abu Al-Hassanasws. So when we came to the dressing room, heasws called for the incense burner so heasws applied the incense vapour with it, then said: ‘Apply the incense O Murazam! I said, ‘The one who want that he takes his share, can he take it?’ Heasws said: ‘Yes’.[2448]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ أَحْمَدَ بْنِ أَبِي خَلَفٍ مَوْلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ كَانَ اشْتَرَاهُ وَ أَبَاهُ وَ أُمَّهُ وَ أَخَاهُ فَأَعْتَقَهُمْ وَ اسْتَكْتَبَ أَحْمَدَ وَ جَعَلَهُ قَهْرَمَانَهُ فَقَالَ أَحْمَدُ كَانَ نِسَاءُ أَبِي الْحَسَنِ ( عليه السلام ) إِذَا تَبَخَّرْنَ أَخَذْنَ نَوَاةً مِنْ نَوَى الصَّيْحَانِيِّ مَمْسُوحَةً مِنَ التَّمْرِ مُنْقَاةَ التَّمْرِ وَ الْقُشَارَةِ فَأَلْقَيْنَهَا عَلَى النَّارِ قَبْلَ الْبَخُورِ فَإِذَا دَخَنَتِ النَّوَاةُ أَدْنَى الدُّخَانِ رَمَيْنَ النَّوَاةَ وَ تَبَخَّرْنَ مِنْ بَعْدُ وَ كُنَّ يَقُلْنَ هُوَ أَعْبَقُ وَ أَطْيَبُ لِلْبَخُورِ وَ كُنَّ يَأْمُرْنَ بِذَلِكَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Al Rayyan,

(It has been narrated) from Ahmad Bin Abu Khalaf, a slave of Abu Al-Hassanasws, and heasws had bought his father, and his mother, and his brother, so heasws had freed them, and heasws had contracted Ahmad and made him hisasws butler. So Ahmad said, ‘When the wives of Abu Al-Hassanasws incensed, they took a type from a type of Al-Saykhani date, unrefined dates, and the peels, so they would cast these upon the fire before the incense. So when the dates smoked a little smoke, they threw the dates and burnt the incense from afterwards, and it tended to hand and be more remaining, and more aromatic for the vapour, and they used to instruct with these’.[2449]

باب الِادِّهَانِ

Chapter 56 – The Oiling (Massaging)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدُّهْنُ يُلَيِّنُ الْبَشَرَةَ وَ يَزِيدُ فِي الدِّمَاغِ وَ يُسَهِّلُ مَجَارِيَ الْمَاءِ وَ يُذْهِبُ الْقَشَفَ وَ يُسْفِرُ اللَّوْنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘The oiling (massaging) smoothens the person (skin) and increases in the brain, and eases the flow of the water (urination), and removes the scaling (dryness of the skin), and shines the complexion’.[2450]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّهْنُ يَذْهَبُ بِالسُّوءِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Samt,

(It has been narrated) from Abu Abdullahasws having said: ‘The oiling (massaging) removes the evil’.[2451]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّهْنُ يُظْهِرُ الْغِنَى .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The oiling manifests the riches’.[2452]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدُّهْنُ يُلَيِّنُ الْبَشَرَةَ وَ يَزِيدُ فِي الدِّمَاغِ الْقُوَّةَ وَ يُسَهِّلُ مَجَارِيَ الْمَاءِ وَ هُوَ يَذْهَبُ بِالْقَشَفِ وَ يُحَسِّنُ اللَّوْنَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abdullah Bin Abdul Rahman, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The oiling (massaging) smoothens the person (skin), and increases in the brain power, and eases the flow of the water (urination), and it removes the scaling (dryness of the skin) and improves the complexion’.[2453]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دُهْنُ اللَّيْلِ يَجْرِي فِي الْعُرُوقِ وَ يُرَوِّي الْبَشَرَةَ وَ يُبَيِّضُ الْوَجْهَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘The oiling (massaging) at night flows in the veins and it irrigates the person (skin), and whitens the face’.[2454]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ بَحْرٍ عَنْ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذْتَ الدُّهْنَ عَلَى رَاحَتِكَ فَقُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ الزَّيْنَ وَ الزِّينَةَ وَ الْمَحَبَّةَ وَ أَعُوذُ بِكَ مِنَ الشَّيْنِ وَ الشَّنَآنِ وَ الْمَقْتِ ثُمَّ اجْعَلْهُ عَلَى يَأْفُوخِكَ ابْدَأْ بِمَا بَدَأَ اللَّهُ بِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Hassan Bin Bahr, from Mihzam Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you take the oil upon your convenience, so say, ‘O Allahazwj! I ask Youazwj for the grace and the beauty and the love, and I seek Refuge with Youazwj from the disgrace, and the ugliness and the detestation’.[2455]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَهَنَ مُؤْمِناً كَتَبَ اللَّهُ لَهُ بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ahmad Al Daqqan, from Muhammad Bin Ismail, from Salih Bin Uqba, from Bashir the masseur,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who oils (massages) a Believer, Allahazwj Writes for him with every hair, a radiance on the Day of Judgement’.[2456]

باب كَرَاهِيَةِ إِدْمَانِ الدُّهْنِ

Chapter 57 – Abhorrence of being habitual of the oiling (massaging)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَدَّهِنُ الرَّجُلُ كُلَّ يَوْمٍ يُرَى الرَّجُلُ شَعِثاً لَا يُرَى مُتَزَلِّقاً كَأَنَّهُ امْرَأَةٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The man should not oil (massage) every day. The man should look shaggier and he should not look smooth like a woman’.[2457]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُخَالِطُ أَهْلَ الْمُرُوءَةِ مِنَ النَّاسِ وَ قَدْ أَكْتَفِي مِنَ الدُّهْنِ بِالْيَسِيرِ فَأَتَمَسَّحُ بِهِ كُلَّ يَوْمٍ فَقَالَ مَا أُحِبُّ لَكَ ذَلِكَ فَقُلْتُ يَوْمٌ وَ يَوْمٌ لَا فَقَالَ وَ مَا أُحِبُّ لَكَ ذَلِكَ قُلْتُ يَوْمٌ وَ يَوْمَيْنِ لَا فَقَالَ الْجُمُعَةُ إِلَى الْجُمُعَةِ يَوْمٌ وَ يَوْمَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I intermingle with the manly from the people and I have sufficed from the oil by the little bit, so I wipe with it every day’. So heasws said: ‘Iasws do not like that for you’. So I said, ‘A day and not a day (alternatively)?’ So heasws said: ‘Iasws do not like that for you’. I said, ‘One day, and not for two days?’ So heasws said: ‘The Friday to the Friday, one day or two days’.[2458]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي كَمْ أَدَّهِنُ قَالَ فِي كُلِّ سَنَةٍ مَرَّةً فَقُلْتُ إِذَنْ يَرَى النَّاسُ بِي خَصَاصَةً فَلَمْ أَزَلْ أُمَاكِسُهُ فَقَالَ فَفِي كُلِّ شَهْرٍ مَرَّةً لَمْ يَزِدْنِي عَلَيْهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Is’haq Bin Jareer who said,

‘I said to Abu Abdullahasws, ‘How much shall I oil (massage)?’ Heasws said: ‘Once during every year’. So I said, ‘Then the people would look at me as a destitute’. So I did not cease bargaining with himasws, so heasws said: ‘So in every month, once’, and heasws did not increase over it’.[2459]

باب دُهْنِ الْبَنَفْسَجِ

Chapter 58 – The Violet oil

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْبَنَفْسَجُ سَيِّدُ أَدْهَانِكُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The violet (oil) is the chief of your (massaging) oils’.[2460]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي زَيْدٍ الرَّازِيِّ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ أَهْدَيْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَغْلَةً فَصَرَعَتِ الَّذِي أَرْسَلْتُ بِهَا مَعَهُ فَأَمَّتْهُ فَدَخَلْنَا الْمَدِينَةَ فَأَخْبَرْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَ فَلَا أَسْعَطْتُمُوهُ بَنَفْسَجاً فَأُسْعِطَ بِالْبَنَفْسَجِ فَبَرَأَ ثُمَّ قَالَ يَا عُقْبَةُ إِنَّ الْبَنَفْسَجَ بَارِدٌ فِي الصَّيْفِ حَارٌّ فِي الشِّتَاءِ لَيِّنٌ عَلَى شِيعَتِنَا يَابِسٌ عَلَى عَدُوِّنَا لَوْ يَعْلَمُ النَّاسُ مَا فِي الْبَنَفْسَجِ قَامَتْ أُوقِيَّتُهُ بِدِينَارٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ja’far Bin Muhammad Bin Abu Zayd Al Razy, from his father, from Salih Bin Uqba, from his father who said,

‘I gifted a mule to Abu Abdullahasws, so it dislodged the rider which I had sent along with it.  So we went over to himasws and we entered Al-Medina. So we informed Abu Abdullahasws and heasws said: ‘Why don’t you make it sniff the violet (oil)?’ So I made it to sniff violet (oil) and it was cured. Then heasws said: ‘O Uqba! The violet (oil) is cold in the summer and hot in the winter, soft upon ourasws Shias, dry upon ourasws enemies. Had the people known what was in the violet (oil), they would have evaluated one Owqiya (a unit of measurement) of it, for one Dinar’.[2461]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَأْتِينَا مِنْ نَاحِيَتِكُمْ شَيْ‏ءٌ أَحَبُّ إِلَيْنَا مِنَ الْبَنَفْسَجِ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws said: ‘There has not come to usasws from your area anything more beloved to usasws than the violet (oil)’.[2462]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَسْبَاطِ بْنِ سَالِمٍ عَنْ إِسْرَائِيلَ بْنِ أَبِي أُسَامَةَ بَيَّاعِ الزُّطِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَثَلُ الْبَنَفْسَجِ فِي الْأَدْهَانِ مَثَلُنَا فِي النَّاسِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Asbaat Bin Salim, from Israil Bin Abu Asama Baya’a Al Zaty,

(It has been narrated) from Abu Abdullahasws having said: ‘The example of the violet (oil) among the (massaging) oils is like ourasws example among the people’.[2463]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَضْلُ الْبَنَفْسَجِ عَلَى الْأَدْهَانِ كَفَضْلِ الْإِسْلَامِ عَلَى الْأَدْيَانِ نِعْمَ الدُّهْنُ الْبَنَفْسَجُ لَيَذْهَبُ بِالدَّاءِ مِنَ الرَّأْسِ وَ الْعَيْنَيْنِ فَادَّهِنُوا بِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The merit of the violet (oil) upon the (massaging) oils is like the merit of Al-Islam upon the (rest of the) religions. The best of the (massaging) oils is the violet (oil) for removing the illnesses from the head, and the eyes, therefore oil (massage) with it’.[2464]

عَلِيُّ بْنُ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ مِهْزَمٌ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ادْعُ لَنَا الْجَارِيَةَ تَجِئْنَا بِدُهْنٍ وَ كُحْلٍ فَدَعَوْتُ بِهَا فَجَاءَتْ بِقَارُورَةِ بَنَفْسَجٍ وَ كَانَ يَوْماً شَدِيدَ الْبَرْدِ فَصَبَّ مِهْزَمٌ فِي رَاحَتِهِ مِنْهَا ثُمَّ قَالَ جُعِلْتُ فِدَاكَ هَذَا بَنَفْسَجٌ وَ هَذَا الْبَرْدُ الشَّدِيدُ فَقَالَ وَ مَا بَالُهُ يَا مِهْزَمُ فَقَالَ إِنَّ مُتَطَبِّبِينَا بِالْكُوفَةِ يَزْعُمُونَ أَنَّ الْبَنَفْسَجَ بَارِدٌ فَقَالَ هُوَ بَارِدٌ فِي الصَّيْفِ لَيِّنٌ حَارٌّ فِي الشِّتَاءِ .

Ali Bin Hassan, from Abdul Rahman Bin Kaseer who said,

‘I was in the presence of Abu Abdullahasws, so Mahzam came over to himasws. So Abu Abdullahasws said to me: ‘Call the maid for usasws to bring usasws the (massaging) oil and kohl’. So I called her with it and she came over with a flask of violet (oil), and it was an intensely cold day. So Mihzam poured in his hand from it, then said, ‘May I be sacrificed for youasws! This is violet (oil), and this is extremely cold’. So heasws said: ‘And what is the matter with it, O Mihzam?’ So he said, ‘Our physicians at Al-Kufa are alleging that the violet (oil) is cold?’ So heasws said: ‘It is cold in the summer, and is soft and hot in the winter’.[2465]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اسْتَعِطُوا بِالْبَنَفْسَجِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْبَنَفْسَجِ لَحَسَوْهُ حَسْواً .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Sniff the violet (oil), for Rasool-Allahsaww said: ‘Had the people known what was in the violet (oil), they would have drunk it (like) soup (slurping)’.[2466]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دُهْنُ الْبَنَفْسَجِ يَرْزُنُ الدِّمَاغَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Muhammad Bin Sowqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Oiling with the violet (oil) calms the brain’.[2467]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ قَالَ دَهْنُ الْحَاجِبَيْنِ بِالْبَنَفْسَجِ يَذْهَبُ بِالصُّدَاعِ .

Sahl Bin Ziyad, from Ali Bin Asbaat, raising it,

‘Heasws said: ‘Oiling the two eyebrows removes the headache’.[2468]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَثَلُ الْبَنَفْسَجِ فِي الدُّهْنِ كَمَثَلِ شِيعَتِنَا فِي النَّاسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘An example of the violet (oil) among the oils is like an example of ourasws Shias among the people’.[2469]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اكْسِرُوا حَرَّ الْحُمَّى بِالْبَنَفْسَجِ .

Ahmad Bin Muhammad, from Al Qasim Bin yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Break the heat of the fever with the violet (oil)’.[2470]

باب دُهْنِ الْخِيرِيِّ

Chapter 59 – Gillyflower oil

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرَ دُهْنَ الْبَنَفْسَجِ فَزَكَّاهُ ثُمَّ قَالَ وَ إِنَّ الْخِيرِيَّ لَطِيفٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Al Ash’ary, from Muhammad Bin Abdul Al Jabbar, altogether from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws spoke mentioning the violet (oil), so heasws praised it, then said: ‘And the gillyflower oil is gentle’.[2471]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَدَّهِنُ بِالْخِيرِيِّ فَقَالَ لِيَ ادَّهِنْ فَقُلْتُ لَهُ أَيْنَ أَنْتَ عَنِ الْبَنَفْسَجِ وَ قَدْ رُوِيَ فِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْرَهُ رِيحَهُ قَالَ قُلْتُ لَهُ فَإِنِّي كُنْتُ أَكْرَهُ رِيحَهُ وَ أَكْرَهُ أَنْ أَقُولَ ذَلِكَ لِمَا بَلَغَنِي فِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, and Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘I saw Abu Al-Hassanasws oiling with the gillyflower oil, so heasws said to me: ‘Oil (yourself)’. So I said to himasws, ‘Where do youasws stand about the violet (oil) and what has been reported with regards to it, from Abu Abdullahasws?’ Heasws said: ‘Iasws dislike its smell’. I said to himasws, ‘So I (also) did not like its smell and I did not like to say that to youasws due to what has reached me with regards to it from Abu Abdullahasws’. Heasws said: ‘There is no problem’.[2472] 

باب دُهْنِ الْبَانِ

Chapter 60 – The Frankincense oil

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ ذُكِرَتْ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْأَدْهَانُ فَذُكِرَ الْبَنَفْسَجُ وَ فَضْلُهُ فَقَالَ نِعْمَ الدُّهْنُ الْبَنَفْسَجُ ادَّهِنُوا بِهِ فَإِنَّ فَضْلَهُ عَلَى الْأَدْهَانِ كَفَضْلِنَا عَلَى النَّاسِ وَ الْبَانُ دُهْنُ ذَكَرٍ نِعْمَ الدُّهْنُ الْبَانُ وَ إِنَّهُ لَيُعْجِبُنِي الْخَلُوقُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Al Fayz who said,

‘The (massaging) oils were mentioned in the presence of Abu Abdullahasws, so the violet (oil) was mentioned, and its merits, so heasws said: ‘The best of the (massaging) oils is the violet, oil (massage) with it, for its merit over the (rest of the) oils is like ourasws merits over the (rest of the) people’. And heasws mentioned the frankincense oil: ‘The best of the oils is the frankincense, and it is Al-Khalouq which appeals to measws’.[2473]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) شُقَاقاً فِي يَدَيْهِ وَ رِجْلَيْهِ فَقَالَ لَهُ خُذْ قُطْنَةً فَاجْعَلْ فِيهَا بَاناً وَ ضَعْهَا فِي سُرَّتِكَ فَقَالَ إِسْحَاقُ بْنُ عَمَّارٍ جُعِلْتُ فِدَاكَ يَجْعَلُ الْبَانَ فِي قُطْنَةٍ وَ يَجْعَلُهَا فِي سُرَّتِهِ فَقَالَ أَمَّا أَنْتَ يَا إِسْحَاقُ فَصُبَّ الْبَانَ فِي سُرَّتِكَ فَإِنَّهَا كَبِيرَةٌ قَالَ ابْنُ أُذَيْنَةَ لَقِيتُ الرَّجُلَ بَعْدَ ذَلِكَ فَأَخْبَرَنِي أَنَّهُ فَعَلَهُ مَرَّةً وَاحِدَةً فَذَهَبَ عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Is’haq Bin Ammar, and Ibn Abu Umeyr, from Umar Bin Azina who said,

‘A man complained to Abu Abdullahasws of cracks in his hands and his legs, so heasws said to him: ‘Take cotton and put some frankincense oil in it and place it in your navel’. So Is’haq Bin Ammar said, ‘May I be sacrificed for youasws! Put the frankincense oil in the cotton and make it to be in his navel?’ So heasws said: ‘As for you, O Is’haq, so pour the frankincense in your navel, for it is bigger (task)’. Ibn Azina (the narrator) said, ‘I met the man after that, so he informed me that he had done it once, so it went away from him’.[2474]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ دَاوُدَ بْنِ إِسْحَاقَ أَبِي سُلَيْمَانَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نِعْمَ الدُّهْنُ الْبَانُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Dawood Bin Is’haq Abu Suleyman Al Haza’a, from Muhammad Bin Al Fayz who said,

‘Abu Abdullahasws said: ‘The best of the (massaging) oils is the frankincense (oil)’.[2475]

باب دُهْنِ الزَّنْبَقِ

Chapter 61 – The Lily oil

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّهُ لَيْسَ شَيْ‏ءٌ خَيْراً لِلْجَسَدِ مِنْ دُهْنِ الزَّنْبَقِ يَعْنِي الرَّازِقِيَّ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, raising it, said,

‘The Prophetsaww said: ‘There is nothing better for the body than the lily oil, meaning the Jasmine flower’.[2476]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْيَعْقُوبِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ كَانَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) يَسْتَعِطُ بِالشَّلِيثَا وَ بِالزَّنْبَقِ الشَّدِيدِ الْحَرِّ خَسْفَيْهِ قَالَ وَ كَانَ الرِّضَا ( عليه السلام ) أَيْضاً يَسْتَعِطُ بِهِ فَقُلْتُ لِعَلِيِّ بْنِ جَعْفَرٍ لِمَ ذَلِكَ فَقَالَ عَلِيٌّ ذَكَرْتُ ذَلِكَ لِبَعْضِ الْمُتَطَبِّبِينَ فَذَكَرَ أَنَّهُ جَيِّدٌ لِلْجِمَاعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Al Yaqouby, from Isa Bin Abdullah,

(It has been narrated) from Ali son of Ja’farasws who said, ‘Abu Al-Hassan Musaasws used to sniff Al-Shaleysa (a perfume), and the lily in intense heat, (until it) dropped (drops from hisasws nose), and Al-Rezaasws as well sniffed with it’. So I said to Ali son of Ja’farasws, ‘Why is that?’ So Ali said, ‘I mentioned that to one of the physicians, so he mentioned that it is very good for the copulation’.[2477] 

باب دُهْنِ الْحَلِّ

Chapter 62 – The Sesame Oil

مُحَمَّدُ بْنُ يَحْيَى عَنْ غَيْرِ وَاحِدٍ عَنِ الْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا اشْتَكَى رَأْسَهُ اسْتَعَطَ بِدُهْنِ الْجُلْجُلَانِ وَ هُوَ السِّمْسِمُ .

Muhammad Bin Yahya, from someone else, from Al Khashaab, from Giyas Bin Kulyeb, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws that whenever Rasool-Allahsaww complained of his head (ache), would sniff the Al-Juljulaan oil, and it is the sesame’.[2478]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أُخْتِ الْأَوْزَاعِيِّ عَنْ مَسْعَدَةَ بْنِ الْيَسَعِ عَنْ قَيْسٍ الْبَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ يُحِبُّ أَنْ يَسْتَعِطَ بِدُهْنِ السِّمْسِمِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from a cousin of Al Wazaie, from Mas’ada Bin Al Yas’a, from Qays Al Bahily,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww used to love smelling the sesame oil’.[2479]

باب الرَّيَاحِينِ

Chapter 63 – The Basils

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَمَّنْ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا أُتِيَ أَحَدُكُمْ بِرَيْحَانٍ فَلْيَشَمَّهُ وَ لْيَضَعْهُ عَلَى عَيْنَيْهِ فَإِنَّهُ مِنَ الْجَنَّةِ وَ إِذَا أُتِيَ أَحَدُكُمْ بِهِ فَلَا يَرُدَّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Muhammad Bin Khalid, altogether from Ibn Mahboub, from Ibrahim Bin Mihzam, from Talha Bin Zayd, from the one who raised it, said,

‘The Prophetsaww said: ‘Whenever one of you is brought the basil, so let him smell it and place it upon his eyes, for it is from the Paradise, and whenever one of you is brought it, so let him not reject it’.[2480]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أُتِيَ أَحَدُكُمْ بِالرَّيْحَانِ فَلْيَشَمَّهُ وَ لْيَضَعْهُ عَلَى عَيْنَيْهِ فَإِنَّهُ مِنَ الْجَنَّةِ .

Ibn Mahboub, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Whenever one of you is brought the basil, so let him smell it, and let him place it upon his eyes, for it is from the Paradise’.[2481]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الرَّيْحَانُ وَاحِدٌ وَ عِشْرُونَ نَوْعاً سَيِّدُهَا الْآسُ .

Muhammad Bin Yahya, raising it, said,

‘Abu Abdullahasws said: ‘The basil is of twenty one types, the chief of it is the myrtle’.[2482]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ فِي يَدِهِ مِخْضَبَةٌ فِيهَا رَيْحَانٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali Bin Yaqteen, from Yunus Bin Yaqoub who said,

‘I went over to Abu Abdullahasws and in hisasws hand was a dyeing-box wherein was basil’.[2483]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ( عليه السلام ) فَجَاءَ صَبِيٌّ مِنْ صِبْيَانِهِ فَنَاوَلَهُ وَرْدَةً فَقَبَّلَهَا وَ وَضَعَهَا عَلَى عَيْنَيْهِ ثُمَّ نَاوَلَنِيهَا وَ قَالَ يَا أَبَا هَاشِمٍ مَنْ تَنَاوَلَ وَرْدَةً أَوْ رَيْحَانَةً فَقَبَّلَهَا وَ وَضَعَهَا عَلَى عَيْنَيْهِ ثُمَّ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الْأَئِمَّةِ كَتَبَ اللَّهُ لَهُ الْحَسَنَاتِ مِثْلَ رَمْلِ عَالِجٍ وَ مَحَا عَنْهُ مِنَ السَّيِّئَاتِ مِثْلَ ذَلِكَ .

Ali Bin Muhammad, from one of his companions, form Abu Hashim Al Ja’fary who said,

‘I went over to Abu Al Hassanasws the owner of the army (Saahib Al-Askarasws), so there came a child from hisasws children and gave him a rose. So heasws kissed it and placed it upon hisasws eyes, then gave it to me and said: ‘O Abu Hashim! The one who grabs a rose or basil should kiss it and place it upon his eyes, then send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, the Imamsasws, Allahazwj would Write for him the rewards similar to the sands of the wilderness, and delete the sins from him similar to that’.[2484]

باب سَعَةِ الْمَنْزِلِ

Chapter 64 – Spaciousness of the home

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السَّعَادَةِ سَعَةُ الْمَنْزِلِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘From the happiness is the spaciousness of the home’.[2485]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ إِنَّ أَبَا الْحَسَنِ ( عليه السلام ) اشْتَرَى دَاراً وَ أَمَرَ مَوْلًى لَهُ أَنْ يَتَحَوَّلَ إِلَيْهَا وَ قَالَ إِنَّ مَنْزِلَكَ ضَيِّقٌ فَقَالَ قَدْ أَحْدَثَ هَذِهِ الدَّارَ أَبِي فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنْ كَانَ أَبُوكَ أَحْمَقَ يَنْبَغِي أَنْ تَكُونَ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moamar Bin Khallad who said,

‘Abu Al-Hassanasws bought a house and ordered a slave of hisasws that he transfers to it and said: ‘Your home is narrow’. So he said, ‘My father had built the house’. So Abu Al-Hassanasws said: ‘If your father was stupid is it befitting that you become similar to him?’[2486]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ سَعِيدِ بْنِ جَنَاحٍ عَنْ مُطَرِّفٍ مَوْلَى مَعْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ لِلْمُؤْمِنِ فِيهَا رَاحَةٌ دَارٌ وَاسِعَةٌ تُوَارِي عَوْرَتَهُ وَ سُوءَ حَالِهِ مِنَ النَّاسِ وَ امْرَأَةٌ صَالِحَةٌ تُعِينُهُ عَلَى أَمْرِ الدُّنْيَا وَ الْآخِرَةِ وَ ابْنَةٌ أَوْ أُخْتٌ يُخْرِجُهَا مِنْ مَنْزِلِهِ إِمَّا بِمَوْتٍ أَوْ بِتَزَوُّجٍ .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Saeed Bin Janah, from Mutarraf, a slave of Ma’an,

(It has been narrated) from Abu Abdullahasws said: ‘There are three (things) which are a best for the Believer – a spacious house to cover his nakedness and his evil state with from the people, and a righteous woman supporting him upon the affairs of the world and the Hereafter, and a daughter or a sister exiting her from his home either when he dies or by getting her married off’.[2487]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنْ بَشِيرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الْعَيْشُ السَّعَةُ فِي الْمَنَازِلِ وَ الْفَضْلُ فِي الْخَدَمِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Nuh Bin Shuayb, from Suleyman Bin Rusheyd, from his father, from Bashir who said,

‘I heard Abu Al-Hassanasws saying: ‘The good life is in the spaciousness of the home, and the graciousness regarding the servants’.[2488]

عَنْهُ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدٍ عَنْ غَيْرِ وَاحِدٍ أَنَّ أَبَا الْحَسَنِ ( عليه السلام ) سُئِلَ عَنْ فَضْلِ عَيْشِ الدُّنْيَا قَالَ سَعَةُ الْمَنْزِلِ وَ كَثْرَةُ الْمُحِبِّينَ .

From him, from Mansour Bin Al Abbas, from Saeed, from someone else,

‘Abu Al-Hassanasws was asked about the gracious living of the world. Heasws said: ‘Spaciousness of the home and the abundance of those that love you’.[2489]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ شَقَاءِ الْعَيْشِ ضِيقُ الْمَنْزِلِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ibrahim Bin Abu Al Balaad, from Ali Bin Abu Al Mugheira,

(It has been narrated) from Abu Ja’farasws having said: ‘From a miserable living, is a narrow home’.[2490]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ الْمَسْكَنُ الْوَاسِعُ .

Ali Bin Ibrahim, form his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From happiness of the Muslim person is the spacious dwelling’.[2491]

وَ بِهَذَا الْإِسْنَادِ قَالَ شَكَا رَجُلٌ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ الدُّورَ قَدِ اكْتَنَفَتْهُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) ارْفَعْ صَوْتَكَ مَا اسْتَطَعْتَ وَ سَلِ اللَّهَ أَنْ يُوَسِّعَ عَلَيْكَ .

And by this chain, said,

‘A man from the helpers complained to Rasool-Allahsaww that the houses had congested him. So the Prophetsaww said: ‘Raise your voice as much as you can and ask Allahazwj that Heazwj Makes it spacious for you’.[2492]

باب تَزْوِيقِ الْبُيُوتِ

Chapter 65 – Decorating of the houses

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَتَانِي جَبْرَئِيلُ وَ قَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ يَنْهَى عَنْ تَزْوِيقِ الْبُيُوتِ قَالَ أَبُو بَصِيرٍ فَقُلْتُ مَا تَزْوِيقُ الْبُيُوتِ فَقَالَ تَصَاوِيرُ التَّمَاثِيلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Qasim Bin Muhammad Al Jowhary, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas came unto mesaww and said: ‘O Muhammadsaww! Yoursaww Lordazwj Conveys the Greetings and Forbids from decorating the houses’. Abu Baseer said, ‘So I said, ‘What is the decoration of the houses?’ So heasws said: ‘Pictures and the statues’.[2493]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ جَبْرَئِيلَ ( عليه السلام ) أَتَانِي فَقَالَ إِنَّا مَعَاشِرَ الْمَلَائِكَةِ لَا نَدْخُلُ بَيْتاً فِيهِ كَلْبٌ وَ لَا تِمْثَالُ جَسَدٍ وَ لَا إِنَاءٌ يُبَالُ فِيهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Ibn Muskan, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas came unto mesaww, so heas said: ‘We, the group of Angels neither enter a house in which is a dog, nor any statue of a body, nor a utensil in which is urine’.[2494]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ جَبْرَئِيلَ ( عليه السلام ) قَالَ إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ صُورَةٌ وَ لَا كَلْبٌ يَعْنِي صُورَةَ الْإِنْسَانِ وَ لَا بَيْتاً فِيهِ تَمَاثِيلُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Jibraeelas said: ‘We (the Angels) neither enter a house in which there is a picture, nor a dog, meaning pictures of the humans, nor a house wherein are statues’.[2495]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَثَّلَ تِمْثَالًا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَنْفُخَ فِيهِ الرُّوحَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who carves a statue would be brought on the Day of Judgement (in front of the carving) and he (the carver will be asked to) blow the spirit into it (to bring it to life)’.[2496]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْمُثَنَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَرِهَ الصُّورَةَ فِي الْبُيُوتِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Musna,

(It has been narrated) from Abu Abdullahasws having said that Aliasws disliked the pictures in the houses’.[2497]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْوِسَادَةِ وَ الْبِسَاطِ يَكُونُ فِيهِ التَّمَاثِيلُ فَقَالَ لَا بَأْسَ بِهِ يَكُونُ فِي الْبَيْتِ قُلْتُ التَّمَاثِيلُ فَقَالَ كُلُّ شَيْ‏ءٍ يُوطَأُ فَلَا بَأْسَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the pillows and the rugs wherein happen to be the resemblances. So heasws said: ‘There is no problem with it if it happens to be in the house’. I said, ‘The resemblances?’ Heasws said: ‘Everything which is trampled, so there is no problem with it’.[2498]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ فَقَالَ وَ اللَّهِ مَا هِيَ تَمَاثِيلَ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنَّهَا الشَّجَرُ وَ شِبْهُهُ .

Muhammad Bin Yahya, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [34:13] They made for him whatsoever he desired of Prayer Niches, and images. So heasws said: ‘By Allahazwj! These were not images of the men and the women, but these were the trees and the likes of it’.[2499]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَكُونَ التَّمَاثِيلُ فِي الْبُيُوتِ إِذَا غُيِّرَتْ رُءُوسُهَا مِنْهَا وَ تُرِكَ مَا سِوَى ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’farasws having said: ‘There is no problem if there happen to be the resemblances in the houses when its heads are changed from it and it is left, what is besides that’.[2500]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الدَّارِ وَ الْحُجْرَةِ فِيهَا التَّمَاثِيلُ أَ يُصَلَّى فِيهَا فَقَالَ لَا تُصَلِّ فِيهَا وَ فِيهَا شَيْ‏ءٌ يَسْتَقْبِلُكَ إِلَّا أَنْ لَا تَجِدَ بُدّاً فَتَقْطَعَ رُءُوسَهَا وَ إِلَّا فَلَا تُصَلِّ فِيهَا .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from Abu Al-Hassanasws, said, ‘I asked himasws about the house and the chamber wherein are the resemblances, can one Pray in it?’ So heasws said: ‘Do not Pray in it and therein is something facing you, except if it is inevitable then you can cut-off its heads, or else do not Pray in it’.[2501]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثَةٌ مُعَذَّبُونَ يَوْمَ الْقِيَامَةِ رَجُلٌ كَذَبَ فِي رُؤْيَاهُ يُكَلَّفُ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَ لَيْسَ بِعَاقِدٍ بَيْنَهُمَا وَ رَجُلٌ صَوَّرَ تَمَاثِيلَ يُكَلَّفُ أَنْ يَنْفُخَ فِيهَا وَ لَيْسَ بِنَافِخٍ .

Abu Ali Al Ashary, from Ahmad Bin Muhammad, and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, altogether from Ahmad Bin Al Hassan Al Maysmi, from Aban Bin Usman, from Al Husayn Bin Al Munzar who said,

‘Abu Abdullahasws said: ‘Three would be Punished on the Day of Judgement – a man who lied regarding his dream, he would be Encumbered to tie a knot between two grains, and he would not be able to tie a knot between the two; and a man who images resemblances, he would be Encumbered that he blows (a spirit) into it, and he would not be able to blow into it’. (P.s. – the description of the third is missing).[2502]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي هَدْمِ الْقُبُورِ وَ كَسْرِ الصُّوَرِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww sent measws regarding the demolishing of the graves and breaking of the pictures’.[2503]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) يَا رَسُولَ اللَّهِ إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ صُورَةُ إِنْسَانٍ وَ لَا بَيْتاً يُبَالُ فِيهِ وَ لَا بَيْتاً فِيهِ كَلْبٌ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Amro Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Jibraeelas said: ‘O Rasool-Allahsaww! We (Angels) neither enter a house wherein is a picture of a human, nor a house which has been urinated in, nor a house in which is a dog’.[2504]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكِنْدِيِّ عَنْ أَبِيهِ وَ كَانَ صَاحِبَ مِطْهَرَةِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ جَبْرَئِيلُ ( عليه السلام ) إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ تِمْثَالٌ لَا يُوطَأُ . الْحَدِيثُ مُخْتَصَرٌ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir, from Abdullah Bin Yahya Al Kindy,

(It has been narrated) from his father, and he was in charge of providing water for the ablution for Amir Al-Momineenasws, said, ‘Rasool-Allahsaww said: ‘Jibraeelas said: ‘We (Angels) neither enter a house wherein are resemblances not trampled’. The Hadeeth is shortened.[2505]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww sent measws to Al-Medina, so hesaww said: ‘Neither leave any picture except delete it, nor any grave except even it, nor a dog except kill it’.[2506]

باب تَشْيِيدِ الْبِنَاءِ

Chapter 66 – Masonry of the construction

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ زِيَادِ بْنِ عَمْرٍو الْجُعْفِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ مَلَكاً بِالْبِنَاءِ يَقُولُ لِمَنْ رَفَعَ سَقْفاً فَوْقَ ثَمَانِيَةِ أَذْرُعٍ أَيْنَ تُرِيدُ يَا فَاسِقُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from Ziyad Bin Amro Al Ju’fy, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic has Allocated an Angel with the construction, saying to the one who raises a roof above eighty cubits: ‘Where are you intending (to go to), O wicked one?’[2507]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ سَمْكُ الْبَيْتِ فَوْقَ سَبْعَةِ أَذْرُعٍ أَوْ قَالَ ثَمَانِيَةِ أَذْرُعٍ فَكَانَ مَا فَوْقَ السَّبْعِ وَ الثَّمَانِ الْأَذْرُعِ مُحْتَضَراً وَ قَالَ بَعْضُهُمْ مَسْكُوناً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘When the ceiling of the room is above seven cubits’, or said: ‘eight cubits, what is above the seven and the eight cubits is a meeting place’, and some of them said, ‘Heasws said: ‘A dwelling (for Satanla)’’.[2508]

عَلِيُّ بْنُ إِبْرَاهِيمَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا إِلَيْهِ رَجُلٌ عَبَثَ أَهْلِ الْأَرْضِ بِأَهْلِ بَيْتِهِ وَ بِعِيَالِهِ فَقَالَ كَمْ سَقْفُ بَيْتِكَ فَقَالَ عَشَرَةُ أَذْرُعٍ فَقَالَ اذْرَعْ ثَمَانِيَةَ أَذْرُعٍ ثُمَّ اكْتُبْ آيَةَ الْكُرْسِيِّ فِيمَا بَيْنَ الثَّمَانِيَةِ إِلَى الْعَشَرَةِ كَمَا تَدُورُ فَإِنَّ كُلَّ بَيْتٍ سَمْكُهُ أَكْثَرُ مِنْ ثَمَانِيَةِ أَذْرُعٍ فَهُوَ مُحْتَضَرٌ تَحْضُرُهُ الْجِنُّ يَكُونُ فِيهِ مَسْكَنُهُ .

Ali Bin Ibrahim, and a number of our companions, from Ahmad Bin Abu Abdullah, and Sahl Bin Ziyad, altogether, from Muhammad Bin Isa, from Abu Muhammad Al Ansary, from Aban Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘A man complained to himasws of the bad treatment of the people of the land with his family and his children. So heasws said: ‘How much (height) is the ceiling of your house’. So heasws said: ‘Ten cubits’. So heasws said : ‘Measure out eight cubits, then write the Verse of the Chair (2:255) in what is between the eight to the ten, just as you go around. So in each of the rooms, it its ceiling is higher than eight cubits, so it is a meeting place, the Jinn being present in it, and in it would become its dwelling’.[2509]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي سَمْكِ الْبَيْتِ إِذَا رُفِعَ ثَمَانِيَةَ أَذْرُعٍ كَانَ مَسْكُوناً فَإِذَا زَادَ عَلَى ثَمَانِيَةٍ فَلْيُكْتَبْ عَلَى رَأْسِ الثَّمَانِ آيَةُ الْكُرْسِيِّ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and Ahmad Bin Abu Abdullah, from his father, altogether from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said regarding a ceiling of the house when it is raised to eight cubits, it would be a dwelling. So when it exceeds eight, so let him write at the top of the eight, the Verse of the Chair (2:255)’.[2510]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ شَكَا رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ قَالَ أَخْرَجَتْنَا الْجِنُّ عَنْ مَنَازِلِنَا فَقَالَ اجْعَلُوا سُقُوفَ بُيُوتِكُمْ سَبْعَةَ أَذْرُعٍ وَ اجْعَلُوا الْحَمَامَ فِي أَكْنَافِ الدَّارِ قَالَ الرَّجُلُ فَفَعَلْنَا ذَلِكَ فَمَا رَأَيْنَا شَيْئاً نَكْرَهُهُ بَعْدَ ذَلِكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Hamza Bin Humran who said,

‘A man complained to Abu Ja’farasws and said: ‘The Jinn have made us to exit our house’. So heasws said: ‘Make the ceilings of our houses of seven cubits, and make the bathroom in the fringes of the house’. The man said, ‘So we did that and we did not see anything we disliked after that’.[2511]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ابْنِ بَيْتَكَ سَبْعَةَ أَذْرُعٍ فَمَا كَانَ فَوْقَ ذَلِكَ سَكَنَهُ الشَّيَاطِينُ إِنَّ الشَّيَاطِينَ لَيْسَتْ فِي السَّمَاءِ وَ لَا فِي الْأَرْضِ وَ إِنَّمَا تَسْكُنُ الْهَوَاءَ .

A number of our companions, from sahl Bin Ziyad, from Ja’far Bin Bashir, from Al Husayn Bin Zurara, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘Build your house up to seven cubits, so whatever is above that, the Satansla would dwell in it. The Satansla are neither in the sky nor in the ground, but rather they dwell in the atmosphere’.[2512]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْبَيْتُ فَوْقَ ثَمَانِيَةِ أَذْرُعٍ فَاكْتُبْ فِي أَعْلَاهُ آيَةَ الْكُرْسِيِّ .

From him, from Ali Bin Al Hakam, and Muhsan Bin Ahmad, from Aban Bin Usman, form Muhammad Bin Ismail,

(It has been narrated) from Abu Abdullahasws having said: ‘When the house is above eight cubits, so write in its upper part the Verse of the Chair (2:255)’.[2513]

باب تَحْجِيرِ السُّطُوحِ

Chapter 67 – The Roof Enclosure

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُبَاتَ عَلَى سَطْحٍ غَيْرِ مُحَجَّرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade to sleep upon the roof other than in an enclosure (boundary wall)’.[2514]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ إِسْحَاقَ عَنْ سَهْلِ بْنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ بَاتَ عَلَى سَطْحٍ غَيْرِ مُحَجَّرٍ فَأَصَابَهُ شَيْ‏ءٌ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ali Bin Is’haq, from Sahl Bin Al Yas’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who sleeps upon a roof without an enclosure (boundary wall), so something hits him, so he should not blame any except for himself’.[2515]

عَنْهُ عَنِ الْحَجَّالِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَبِيتَ الرَّجُلُ عَلَى سَطْحٍ لَيْسَتْ عَلَيْهِ حُجْرَةٌ وَ الرَّجُلُ وَ الْمَرْأَةُ فِي ذَلِكَ سَوَاءٌ .

From him, from Al Hajjal, from Abdullah Bin Bukeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having dislike that the man should sleep upon a roof and there is not enclosure upon it, and the man and the woman with regards to that, are the same’.[2516]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ الْبَيْتُوتَةَ لِلرَّجُلِ عَلَى سَطْحٍ وَحْدَهُ أَوْ عَلَى سَطْحٍ لَيْسَتْ عَلَيْهِ حُجْرَةٌ وَ الرَّجُلُ وَ الْمَرْأَةُ فِيهِ بِمَنْزِلَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having disliked for the man to spend the night alone upon a roof, or upon a rood with no enclosure upon it, and the man and the woman with regards to it are at the same status’.[2517]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي السَّطْحِ يُبَاتُ عَلَيْهِ وَ هُوَ غَيْرُ مُحَجَّرٍ قَالَ يُجْزِيهِ أَنْ يَكُونَ مِقْدَارُ ارْتِفَاعِ الْحَائِطِ ذِرَاعَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza and someone else,

(It has been narrated) from Abu Abdullahasws regarding the roof one sleeps upon and he is not enclosed (by the boundary wall), heasws said: ‘It would suffice for him if there happened to be a wall of a height of the measurement of two cubits’.[2518]

عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السَّطْحِ يُنَامُ عَلَيْهِ بِغَيْرِ حُجْرَةٍ قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ ذَلِكَ فَسَأَلْتُهُ عَنْ ثَلَاثَةِ حِيطَانٍ فَقَالَ لَا إِلَّا أَرْبَعَةً قُلْتُ كَمْ طُولُ الْحَائِطِ قَالَ أَقْصَرُهُ ذِرَاعٌ وَ شِبْرٌ .

From him, from his father, from Safwan Bin yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about the roof, can one sleep upon it without an enclosure?’ Heasws said: ‘Rasool-Allahsaww forbade from that’. So I asked himasws about three walls, so heasws said: ‘No, unless it is four’. I said, ‘How much should the height of the walls be?’ Heasws said: ‘The shortest of it is one cubit and one open-palms width (Shibr)’.[2519]

باب النَّوَادِرِ

Chapter 68 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ السَّيَّارِيِّ قَالَ حَدَّثَنِي شَيْخٌ مِنْ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ مُرِّ الْعَيْشِ النُّقْلَةُ مِنْ دَارٍ إِلَى دَارٍ وَ أَكْلُ خُبْزِ الشِّرَى .

A number of our companions, from Sahl Bin Ziyad, from Al Sayyari, from a sheykh from his companions, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘From the bitterness of the living is the transferring from a house to a house and eating the bitter bread’.[2520]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ سَلَّطَ اللَّهُ عَلَيْهِ الْبِنَاءَ وَ الْمَاءَ وَ الطِّينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who gathers wealth from other than Permissible means, Allahazwj would Cause him to be overcome by the construction, and the water, and the clay’.[2521]

ابْنُ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ قَدْ بَنَى بِمِنًى بِنَاءً ثُمَّ هَدَمَهُ .

Ibn Abu Umeyr, from Husayn Bin Usman who said,

‘I saw Abu Al-Hassan Musaasws and heasws had built a construction at Mina, then demolished it’.[2522]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ مِنْ شَيْ‏ءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ قَالَ تَنَقُّضُ الْجُدُرِ تَسْبِيحُهَا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Dawood Al Raqy,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [17:44] and there is not a single thing but it Glorifies Him with His praise, but you do not understand their Glorification. Heasws said: ‘The cracking of the wall is its Glorification’.[2523]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اكْنُسُوا أَفْنِيَتَكُمْ وَ لَا تَشَبَّهُوا بِالْيَهُودِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘Sweep your courtyards and do not resemble the Jews’.[2524]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُؤْوُوا التُّرَابَ خَلْفَ الْبَابِ فَإِنَّهُ مَأْوَى الشَّيَاطِينِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘Do not accumulate the dust behind the door, for it is a shelter of the Satansla’.[2525]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي جَمِيلَةَ عَنْ حُمَيْدٍ الصَّيْرَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ بِنَاءٍ لَيْسَ بِكَفَافٍ فَهُوَ وَبَالٌ عَلَى صَاحِبِهِ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Safwan Bin Yahya, from Abu Jameela, from Humeyd Al Sayrafi,

(It has been narrated) from Abu Abdullahasws having said: ‘Every construction without a boundary, so it would have bad consequences for its owner on the Day of Judgement’.[2526]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَنْسُ الْبَيْتِ يَنْفِي الْفَقْرَ .

From him, from one of his companions,

(It has been narrated) raising it to Abu Ja’farasws having said: ‘Sweeping the house negates the poverty’.[2527]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَدْخُلَ بَيْتاً مُظْلِماً إِلَّا بِمِصْبَاحٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah having said: ‘Rasool-Allahsaww forbade from entering a dark house except with a lantern’.[2528]

عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِبْرَاهِيمَ بْنِ الْخَطَّابِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَتْ أَسَافِلُ الْحِيطَانِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ثِقْلِ أَعَالِيهَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا يَحْمِلُ بَعْضُكُمْ بَعْضاً .

From him, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moala, from Ibrahim Bin Al Khataab,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The bottom part of the wall complained to Allahazwj Mighty and Majestic from the weight of its upper part. So Allahazwj Mighty and Majestic Revealed unto it bear each other’s weight’.[2529]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَيْتُ الشَّيَاطِينِ مِنْ بُيُوتِكُمْ بَيْتُ الْعَنْكَبُوتِ .

Muhammad Bin Yahya, from Salma Bin Al Khataab, from Ibrahim Bin Maymoun, from Isa Bin Abdullah, from his grandfather who said,

‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘The house of Satansla from your houses is the house of the spider (cobweb)’.[2530]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ إِغْلَاقِ الْأَبْوَابِ وَ إِيكَاءِ الْأَوَانِي وَ إِطْفَاءِ السِّرَاجِ فَقَالَ أَغْلِقْ بَابَكَ فَإِنَّ الشَّيْطَانَ لَا يَفْتَحُ بَاباً وَ أَطْفِ السِّرَاجَ مِنَ الْفُوَيْسِقَةِ وَ هِيَ الْفَأْرَةُ لَا تُحْرِقْ بَيْتَكَ وَ أَوْكِ الْإِنَاءَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about closing the doors, and covering the utensils, and extinguishing the lantern, so heasws said: ‘Close your door for the Satanla does not open a door, and extinguish your lantern from the rats, and it is the mouse which would not (be able to) burn down your house and overturn your utensils’.

وَ رُوِيَ أَنَّ الشَّيْطَانَ لَا يَكْشِفُ مُخَمَّراً يَعْنِي مُغَطًّى .

And it is reported that, ‘(Heasws said): ‘The Satanla does not uncover a lid, meaning a covering’.[2531]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ رَفَعَهُ قَالَ قَالَ الرِّضَا ( عليه السلام ) إِسْرَاجُ السِّرَاجِ قَبْلَ أَنْ تَغِيبَ الشَّمْسُ يَنْفِي الْفَقْرَ .

Abu Ali Al Ashary, raising it, said,

‘Al-Rezaasws said: ‘Igniting the lantern before the sun sets negates the poverty’.[2532]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا خَرَجَ فِي الصَّيْفِ مِنَ الْبَيْتِ خَرَجَ يَوْمَ الْخَمِيسِ وَ إِذَا أَرَادَ أَنْ يَدْخُلَ فِي الشِّتَاءِ مِنَ الْبَرْدِ دَخَلَ يَوْمَ الْجُمُعَةِ وَ رُوِيَ أَيْضاً كَانَ دُخُولُهُ وَ خُرُوجُهُ لَيْلَةَ الْجُمُعَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever the Prophetsaww went out in the summer, went out on the day of Thursday, and whenever hesaww wanted to enter in the winter from the cold, entered on the day of Friday’. And it has been reported as well that hissaww entry and hissaww exit was on the night of Friday.[2533]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ رَوَى أَبُو هَاشِمٍ الْجَعْفَرِيُّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ مِنْ أَرْضِهِ بِقَاعاً تُسَمَّى الْمَرْحُومَاتِ أَحَبَّ أَنْ يُدْعَى فِيهَا فَيُجِيبَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ مِنْ أَرْضِهِ بِقَاعاً تُسَمَّى الْمُنْتَقِمَاتِ فَإِذَا كَسَبَ الرَّجُلُ مَالًا مِنْ غَيْرِ حِلِّهِ سَلَّطَ اللَّهُ عَلَيْهِ بُقْعَةً مِنْهَا فَأَنْفَقَهُ فِيهَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah who said,

‘Abu Hisham Al-Ja’fary reported from Abu Al-Hassanasws the 3rd having said: ‘Allahazwj Mighty and Majestic Made from Hisazwj earth a spot called Al-Marhoumaat. Iasws would love it to supplicate therein for it would be Answered; and that Allahazwj Mighty and Majestic Made from Hisazwj earth a spot called Al-Muntaqimaat, so whenever the man amasses wealth from other than Permissible means, Allahazwj Causes a spot from it to overcome him, so its gets spent therein’.[2534]

––––––––

باب كَرَاهِيَةِ أَنْ يَبِيتَ الْإِنْسَانُ وَحْدَهُ وَ الْخِصَالِ الْمَنْهِيِّ عَنْهَا لِعِلَّةٍ مَخُوفَةٍ

Chapter 69 – Abhorrence for the human being to sleep alone, and the characteristics Prohibited about it for the reason of fearfulness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِيهِ قَالَ نَزَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ يَا مَيْمُونُ مَنْ يَرْقُدُ مَعَكَ بِاللَّيْلِ أَ مَعَكَ غُلَامٌ قُلْتُ لَا قَالَ فَلَا تَنَمْ وَحْدَكَ فَإِنَّ أَجْرَأَ مَا يَكُونُ الشَّيْطَانُ عَلَى الْإِنْسَانِ إِذَا كَانَ وَحْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Qaddah, from his father who said,

‘I lodged at Abu Ja’farasws, so heasws said: ‘O Maymoun! Who would slumber along with you at night, is there a slave with you?’ I said, ‘No’. Heasws said: ‘So do not sleep alone, for the most audacious that the Satanla can become, does so upon the human being when he was alone’.[2535]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ تَخَلَّى عَلَى قَبْرٍ أَوْ بَالَ قَائِماً أَوْ بَالَ فِي مَاءٍ قَائِماً أَوْ مَشَى فِي حِذَاءٍ وَاحِدٍ أَوْ شَرِبَ قَائِماً أَوْ خَلَا فِي بَيْتٍ وَحْدَهُ وَ بَاتَ عَلَى غَمَرٍ فَأَصَابَهُ شَيْ‏ءٌ مِنَ الشَّيْطَانِ لَمْ يَدَعْهُ إِلَّا أَنْ يَشَاءَ اللَّهُ وَ أَسْرَعُ مَا يَكُونُ الشَّيْطَانُ إِلَى الْإِنْسَانِ وَ هُوَ عَلَى بَعْضِ هَذِهِ الْحَالَاتِ

Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who defecates upon a grave or urinates standing, or urinates in water standing, or walks in one shoe, or drinks standing, or isolates himself alone in a house, and sleeps upon dripping hands (from food stains), so something from the Satanla hits him, it would not leave him except if Allahazwj so Desires it, and the quickest of what the Satanla comes upon the human being is when he is upon one of these states.

فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَرَجَ فِي سَرِيَّةٍ فَأَتَى وَادِيَ مَجَنَّةٍ فَنَادَى أَصْحَابَهُ أَلَا لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ بِيَدِ صَاحِبِهِ وَ لَا يَدْخُلَنَّ رَجُلٌ وَحْدَهُ وَ لَا يَمْضِي رَجُلٌ وَحْدَهُ

Rasool-Allahsaww went out in a military brigade, so hesaww came to a valley of the Jinn. So hesaww called out to hissaww companions: ‘Let each man from you grab the hand of his companions, and no man should enter alone, nor should a man go past it alone’.

قَالَ فَتَقَدَّمَ رَجُلٌ وَحْدَهُ فَانْتَهَى إِلَيْهِ وَ قَدْ صُرِعَ فَأُخْبِرَ بِذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَخَذَ بِإِبْهَامِهِ فَغَمَزَهَا ثُمَّ قَالَ بِسْمِ اللَّهِ اخْرُجْ خَبِيثُ أَنَا رَسُولُ اللَّهِ قَالَ فَقَامَ .

Heasws said: ‘So a man went forward alone and ended up to it, and he had epileptic fits. So Rasool-Allahsaww was informed with that, so hesaww grabbed with his thumb and touched him, then said: ‘In the Name of Allahazwj! Get out, Wicked one, Isaww am Rasool-Allahsaww!’ Heasws said: ‘So he stood up’.[2536]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِنَّ الشَّيْطَانَ أَشَدَّ مَا يَهُمُّ بِالْإِنْسَانِ حِينَ يَكُونُ وَحْدَهُ خَالِياً لَا أَرَى أَنْ يَرْقُدَ وَحْدَهُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Al Ahmar, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The Satanla is the most troublesome with the human being when he happens to be alone, isolated. Iasws should not see him sleeping alone’.[2537]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَبِيتُ فِي بَيْتٍ وَحْدَهُ فَقَالَ إِنِّي لَأَكْرَهُ ذَلِكَ وَ إِنِ اضْطُرَّ إِلَى ذَلِكَ فَلَا بَأْسَ وَ لَكِنْ يُكْثِرُ ذِكْرَ اللَّهِ فِي مَنَامِهِ مَا اسْتَطَاعَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the man who sleeps alone in a house, so heasws said: ‘Iasws dislke that, and if he is desperate to that, so there is no problem, but he should frequent in the mentioning of Allahazwj during his sleep for as long as he can’.[2538]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَنَامَ فِي بَيْتٍ لَيْسَ عَلَيْهِ بَابٌ وَ لَا سِتْرٌ .

From him, from his father, from Abdullah Bin Al Mugheira, and Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having disliked that one should sleep in a house in which there is no door, nor a veil’.[2539]

وَ بِإِسْنَادِهِ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَرِهَ أَنْ يَدْخُلَ بَيْتاً مُظْلِماً إِلَّا بِسِرَاجٍ .

And by his chain,

‘Heasws said: ‘Rasool-Allahsaww disliked entering a dark house except with a lantern’.[2540]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِيهِ مَيْمُونٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ لِمُحَمَّدِ بْنِ سُلَيْمَانَ أَيْنَ نَزَلْتَ قَالَ فِي مَكَانِ كَذَا وَ كَذَا قَالَ مَعَكَ أَحَدٌ قَالَ لَا قَالَ لَا تَكُنْ وَحْدَكَ تَحَوَّلْ عَنْهُ يَا مَيْمُونُ فَإِنَّ الشَّيْطَانَ أَجْرَأَ مَا يَكُونُ عَلَى الْإِنْسَانِ إِذَا كَانَ وَحْدَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah, from his father Maymoun,

(It has been narrated) from Abu Ja’farasws having said to Muhammad Bin Suleyman: ‘Where have you lodged?’ He said, ‘In such a such place’. Heasws said: ‘Is there anyone with you?’ He said, ‘No’. Heasws said: ‘Do not be alone, transfer from it, O Maymoun, for the Satanla would be the most audacious upon the human being when he was alone’.[2541]

سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ لَا تَشْرَبْ وَ أَنْتَ قَائِمٌ وَ لَا تَبُلْ فِي مَاءٍ نَقِيعٍ وَ لَا تَطُفْ بِقَبْرٍ وَ لَا تَخْلُ فِي بَيْتٍ وَحْدَكَ وَ لَا تَمْشِ فِي نَعْلٍ وَاحِدٍ فَإِنَّ الشَّيْطَانَ أَسْرَعَ مَا يَكُونُ إِلَى الْعَبْدِ إِذَا كَانَ عَلَى بَعْضِ هَذِهِ الْأَحْوَالِ

Sahl, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Do not drink while you are standing, nor urinate in stagnant water, nor spit by a grave, nor be isolated in a house alone, nor walk in one shoe, for the Satanla is quickest as heasws can be to the servant when he was upon one of these states’.

وَ قَالَ إِنَّهُ مَا أَصَابَ أَحَداً شَيْ‏ءٌ عَلَى هَذِهِ الْحَالِ فَكَادَ أَنْ يُفَارِقَهُ إِلَّا أَنْ يَشَاءَ اللَّهُ عَزَّ وَ جَلَّ .

And heasws said: ‘If anything were to hit anyone upon these states so it would not separate from him except if Allahazwj Mighty and Majestic so Desires it’.[2542]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ أَشَدَّ مَا يَهُمُّ بِالْإِنْسَانِ إِذَا كَانَ وَحْدَهُ فَلَا تَبِيتَنَّ وَحْدَكَ وَ لَا تُسَافِرَنَّ وَحْدَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Satanla is the most troublesome with the human being when he was alone, therefore do not sleep alone, nor travel alone’.[2543]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ ثَلَاثَةٌ يُتَخَوَّفُ مِنْهَا الْجُنُونُ التَّغَوُّطُ بَيْنَ الْقُبُورِ وَ الْمَشْيُ فِي خُفٍّ وَاحِدٍ وَ الرَّجُلُ يَنَامُ وَحْدَهُ وَ هَذِهِ الْأَشْيَاءُ إِنَّمَا كُرِهَتْ لِهَذِهِ الْعِلَّةِ وَ لَيْسَتْ هِيَ بِحَرَامٍ.

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, altogether from Muhammad Bin Isa, from Al Dahqaan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Three (things) are from which the insanity is feared – the one who defecates between the graves, and the walking in one shoe, and the man who sleeps alone; and these are the things, rather disliked due to this reason, and it is not Prohibited’.[2544]

تَمَّ كِتَابُ الزِّيِّ وَ التَّجَمُّلِ وَ الْمُرُوءَةِ وَ يَتْلُوهُ كِتَابُ الدَّوَاجِنِ بِعَوْنِ اللَّهِ تَعَالَى شَأْنُهُ .

The Book of Outfits, and the beautification, and the magnanimity is complete, and it would be followed by the Book of Domestic animals by the Support of Allahazwj, Exalted is Hisazwj Glory.

كتاب الدَّوَاجِنِ

THE BOOK OF DOMESTIC ANIMALS

باب ارْتِبَاطِ الدَّابَّةِ وَ الْمَرْكُوبِ

Chapter 1 – The connection between the animal and the rider

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ أَخْبَرَهُ عَنِ ابْنِ طَيْفُورٍ الْمُتَطَبِّبِ قَالَ سَأَلَنِي أَبُو الْحَسَنِ ( عليه السلام ) أَيَّ شَيْ‏ءٍ تَرْكَبُ قُلْتُ حِمَاراً فَقَالَ بِكَمِ ابْتَعْتَهُ قُلْتُ بِثَلَاثَةَ عَشَرَ دِينَاراً فَقَالَ إِنَّ هَذَا هُوَ السَّرَفُ أَنْ تَشْتَرِيَ حِمَاراً بِثَلَاثَةَ عَشَرَ دِينَاراً وَ تَدَعَ بِرْذَوْناً قُلْتُ يَا سَيِّدِي إِنَّ مَئُونَةَ الْبِرْذَوْنِ أَكْثَرُ مِنْ مَئُونَةِ الْحِمَارِ قَالَ فَقَالَ إِنَّ الَّذِي يَمُونُ الْحِمَارَ يَمُونُ الْبِرْذَوْنَ أَ مَا عَلِمْتَ أَنَّ مَنِ ارْتَبَطَ دَابَّةً مُتَوَقِّعاً بِهِ أَمْرَنَا وَ يَغِيظُ بِهِ عَدُوَّنَا وَ هُوَ مَنْسُوبٌ إِلَيْنَا أَدَرَّ اللَّهُ رِزْقَهُ وَ شَرَحَ صَدْرَهُ وَ بَلَّغَهُ أَمَلَهُ وَ كَانَ عَوْناً عَلَى حَوَائِجِهِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad, from the one who informed him, from Ibn Tayfour Al Mutatabab who said,

‘Abu Al-Hassanasws asked me: ‘Which thing do you ride?’ I said, ‘A donkey’. So heasws said: ‘With how much did you buy it?’ I said, ‘With thirteen Dinars’. So heasws said: ‘This is an extravagance if you were to buy a donkey with thirteen Dinars and neglect a work-horse’. I said, ‘My Masterasws! The provision (feed) for the work-horse is more than a provision of the donkey’. Heasws said: ‘The One Whoazwj Provides (feed) for the donkey would Provide for the work-horse. Do you not know that the one who associates with an animal in expectation of ourasws matter (Rising of Al-Qaimasws), and annoys ourasws enemies by it, and it is linked to usasws, Allahazwj would Manage his livelihood, and Open his chest, and successfully conclude his work, and it would be an aid upon his needs’.[2545]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تِسْعَةُ أَعْشَارِ الرِّزْقِ مَعَ صَاحِبِ الدَّابَّةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Abdullah Bin Jundab, from a man from his companions,

Abu Abdullahasws has said: ‘Nine-tenths of the livelihood is with the owner of the animal’.[2546]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَهْدَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعَةَ أَفْرَاسٍ مِنَ الْيَمَنِ فَقَالَ سَمِّهَا لِي فَقَالَ هِيَ أَلْوَانٌ مُخْتَلِفَةٌ قَالَ فَفِيهَا وَضَحٌ فَقَالَ نَعَمْ فِيهَا أَشْقَرُ بِهِ وَضَحٌ قَالَ فَأَمْسِكْهُ عَلَيَّ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Bakr Bin Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassanasws, ‘I heard himasws saying: ‘Amir Al-Momineenasws gifted to Rasool-Allahsaww, four horses from Al-Yemen. So hesaww said: ‘Name these for mesaww’. So heasws said: ‘These are of different types’. Hesaww said: ‘So is there a spotted one?’ So heasws said: ‘Yes, there is a blonde one with spots’. Hesaww said: ‘So keep it for mesaww’.

قَالَ وَ فِيهَا كُمَيْتَانِ أَوْضَحَانِ فَقَالَ أَعْطِهِمَا ابْنَيْكَ قَالَ وَ الرَّابِعُ أَدْهَمُ بَهِيمٌ قَالَ بِعْهُ وَ اسْتَخْلِفْ بِهِ نَفَقَةً لِعِيَالِكَ إِنَّمَا يُمْنُ الْخَيْلِ فِي ذَوَاتِ الْأَوْضَاحِ

Heasws said: ‘And among these are two yellow ones with spots’. So hesaww said: ‘Give these two to yourasws two sonsasws’. Heasws said: ‘And the fourth one is plain and with no spots on it’. Hesaww said: ‘Sell it and keep its price for (the expenses of) yourasws family. But rather, good fortune of the cavalry horse is in the one with the spots’. 

قَالَ وَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ كَرِهْنَا الْبَهِيمَ مِنَ الدَّوَابِّ كُلِّهَا إِلَّا الْحِمَارَ وَ الْبَغْلَ وَ كَرِهْتُ شِيَةَ الْأَوْضَاحِ فِي الْحِمَارِ وَ الْبَغْلِ الْأَلْوَنِ وَ كَرِهْتُ الْقُرْحَ فِي الْبَغْلِ إِلَّا أَنْ يَكُونَ بِهِ غُرَّةٌ سَائِلَةٌ وَ لَا أَشْتَهِيهَا عَلَى حَالٍ .

He (the narrator) said, ‘And I heard Abu Al-Hassanasws saying: ‘Weasws dislike the plain ones from the animals, all of these, except for the donkey, and the mule, and dislike the spots in the donkey and the mule being of different colours, and Iasws dislike the bright-hooves in the mule except it happens to be expanded, nor do Iasws desire it upon that state’.[2547]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اشْتَرِ دَابَّةً فَإِنَّ مَنْفَعَتَهَا لَكَ وَ رِزْقَهَا عَلَى اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Raib who said,

‘Abu Abdullahasws said: ‘Buy an animal, for its benefit would be for you and its sustenance would be upon Allahazwj Mighty and Majestic’.[2548]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنِ اشْتَرَى دَابَّةً كَانَ لَهُ ظَهْرُهَا وَ عَلَى اللَّهِ رِزْقُهَا .

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Ja’far Bin bashir, from Dawood Al Raqy who said,

‘Abu Abdullahasws said: ‘The one who buys an animal, its back (for riding) would be for him, and upon Allahazwj would be its sustenance’.[2549]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّخِذْ حِمَاراً يَحْمِلْ رَحْلَكَ فَإِنَّ رِزْقَهُ عَلَى اللَّهِ

Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws said to me: ‘Take a donkey who would carry your belongings, for its sustenance would be upon Allahazwj’.

قَالَ فَاتَّخَذْتُ حِمَاراً وَ كُنْتُ أَنَا وَ يُوسُفُ أَخِي إِذَا تَمَّتِ السَّنَةُ حَسَبْنَا نَفَقَاتِنَا فَنَعْلَمُ مِقْدَارَهَا فَحَسَبْنَا بَعْدَ شِرَاءِ الْحِمَارِ نَفَقَاتِنَا فَإِذَا هِيَ كَمَا كَانَتْ فِي كُلِّ عَامٍ لَمْ تَزِدْ شَيْئاً .

He (the narrator) said, ‘So I took a donkey, and I and my brother Yusuf, when the year was completed, accounted for our expenditure, and we knew of its measurement. So we counted our expenditure after the buying of the donkey, so it was as it used to be beforehand, during every year, nothing had increased (from the expenses due to the feed of the donkey)’.[2550]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الْمُؤْمِنِ دَابَّةٌ يَرْكَبُهَا فِي حَوَائِجِهِ وَ يَقْضِي عَلَيْهَا حُقُوقَ إِخْوَانِهِ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Muhammad Bin Sama’at, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘From the happiness of the Believer is an animal he rides for his needs, and fulfils upon it the right of his brethren’.[2551]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ الْمَرْكَبُ الْهَنِي‏ءُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the happiness of the Muslim man is the comfortable ride’.[2552]

عَلِيُّ بْنُ إِبْرَاهِيمَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّخِذُوا الدَّابَّةَ فَإِنَّهَا زَيْنٌ وَ تُقْضَى عَلَيْهَا الْحَوَائِجُ وَ رِزْقُهَا عَلَى اللَّهِ جَلَّ ذِكْرُهُ .

Ali Bin Ibrahim, and a number of our companions, from sahl Bin Ziyad, altogether from Muhammad Bin Isa, from Ziyad Al qindy, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws: ‘Take the animal, for it is an adornment, and fulfil the needs upon it, and its sustenance is upon Allahazwj Majestic is Hisazwj Mention’.

قَالَ وَ حَدَّثَنِي بِهِ عَمَّارُ بْنُ الْمُبَارَكِ وَ زَادَ فِيهِ وَ تَلْقَى عَلَيْهَا إِخْوَانَكَ .

He (the narrator) said, ‘And it was narrated with to me by Ammar Bin Al Mubarak, and there was an increase in it,

‘(Heasws said): ‘And meet your brethren (by riding) upon it’.

وَ رُوِيَ أَنَّهُ قَالَ عَجَبٌ لِصَاحِبِ الدَّابَّةِ كَيْفَ تَفُوتُهُ الْحَاجَةُ .

And it is reported that, ‘Heasws said: ‘Iasws wonder at the owner of the animal how he would miss the (fulfilment of) needs’.[2553]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ شَقَاءِ الْعَيْشِ الْمَرْكَبُ السَّوْءُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from one of his companions, from Ibrahim Bin Abu Al Balaad, from Ali Bin Al Mugheira,

(It has been narrated) from Abu Ja’farasws having said: ‘From the misery of the life is the evil ride’.[2554]

باب نَوَادِرَ فِي الدَّوَابِّ

Chapter 2 – The Miscellaneous regarding the animals

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلدَّابَّةِ عَلَى صَاحِبِهَا سِتَّةُ حُقُوقٍ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لَا يَتَّخِذُ ظَهْرَهَا مَجَالِسَ يَتَحَدَّثُ عَلَيْهَا وَ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ لَا يَسِمُهَا وَ لَا يَضْرِبُهَا فِي وَجْهِهَا فَإِنَّهَا تُسَبِّحُ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘For the animal, upon its owner, are six rights – he would not burden it above its strength, nor would he take its back as a seat for having discussions upon it, and he would begin by feeding it when he descends, and he would not brand it, and he would not harm it in its face for it Glorifies (Allahazwj), and he would present the water to it whenever he passes by it’.[2555]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ فِيمَا أَظُنُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رُئِيَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَسْقِي حِمَاراً بِالرَّبَذَةِ فَقَالَ لَهُ بَعْضُ النَّاسِ أَ مَا لَكَ يَا أَبَا ذَرٍّ مَنْ يَكْفِيكَ سَقْيَ الْحِمَارِ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ مَا مِنْ دَابَّةٍ إِلَّا وَ هِيَ تَسْأَلُ اللَّهَ كُلَّ صَبَاحٍ اللَّهُمَّ ارْزُقْنِي مَلِيكاً صَالِحاً يُشْبِعُنِي مِنَ الْعَلَفِ وَ يُرْوِينِي مِنَ الْمَاءِ وَ لَا يُكَلِّفُنِي فَوْقَ طَاقَتِي فَأَنَا أُحِبُّ أَنْ أَسْقِيَهُ بِنَفْسِي .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Al Magra, from Suleyman Bin Khalid who said regarding what I think is,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Zarrra was seen watering a donkey at Al-Rabza, so one of the people said to himra, ‘Is there not for youas, O Abu Zarrra, one who would water the donkey for youas?’ So heas said: ‘Ira heard Rasool-Allahsaww saying: ‘There is none from the animals except that it asks Allahazwj every morning, ‘O Allahazwj! Grant me a righteous owner who would satiate me from the feed, and would quench me from the water, and would not encumber me above my strength’. Therefore Ira love to water it myselfra’.[2556]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ طَرْخَانَ النَّخَّاسِ قَالَ مَرَرْتُ بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ نَزَلَ الْحِيرَةَ فَقَالَ لِي مَا عِلَاجُكَ قُلْتُ نَخَّاسٌ فَقَالَ أَصِبْ لِي بَغْلَةً فَضْحَاءَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْفَضْحَاءُ قَالَ دَهْمَاءُ بَيْضَاءُ الْبَطْنِ بَيْضَاءُ الْأَفْحَاجِ بَيْضَاءُ الْجَحْفَلَةِ قَالَ فَقُلْتُ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ هَذِهِ الصِّفَةِ

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Tarkhan Al Nakhas who said,

‘I passed by Abu Abdullahasws and heasws had lodged at Al-Hira, so heasws said to me: ‘What is your occupation?’ I said, ‘Animal trader’. So heasws said: ‘Find a Fazaah mule for me’. I said, ‘May I be sacrificed for youasws! And what is Al-Fazaah?’ Heasws said: ‘Plain, of white belly, white thighs, white mouth’. I said, ‘By Allahazwj! I have not seen the likes of this description’.

فَرَجَعْتُ مِنْ عِنْدِهِ فَسَاعَةً دَخَلْتُ الْخَنْدَقَ إِذَا أَنَا غُلَامٌ قَدْ أَشْفَى عَلَى بَغْلَةٍ عَلَى هَذَا الصِّفَةِ فَسَأَلْتُ الْغُلَامَ لِمَنْ هَذِهِ الْبَغْلَةُ فَقَالَ لِمَوْلَايَ قُلْتُ يَبِيعُهَا قَالَ لَا أَدْرِي فَتَبِعْتُهُ حَتَّى أَتَيْتُ مَوْلَاهُ فَاشْتَرَيْتُهَا مِنْهُ وَ أَتَيْتُهُ بِهَا فَقَالَ هَذِهِ الصِّفَةُ الَّتِي أَرَدْتُهَا قُلْتُ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ لِي فَقَالَ أَكْثَرَ اللَّهُ مَالَكَ وَ وَلَدَكَ قَالَ فَصِرْتُ أَكْثَرَ أَهْلِ الْكُوفَةِ مَالًا وَ وَلَداً .

So I returned from hisasws presence, so after a while I entered the ditch, and there was a slave who had sat upon a mule of this description. So I asked the slave, ‘For whom is this mule?’ So he said, ‘For my master’. I said, ‘Would he sell it’. He said, ‘I do not know’. So I followed him until I came up to his master. So I bought it from him, and I came over with it to himasws(the Imamasws). So heasws said: ‘This is the description which Iasws wanted’. I said, ‘May I be sacrificed for youasws! Supplicate to Allahazwj for me’. So heasws said: ‘May Allahazwj Amplify your wealth and your children’. He (the narrator) said, ‘So I became to be of the most abundant of the people of Al-Kufa in wealth and children’.[2557]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَضْرِبُوا الدَّوَابَّ عَلَى وُجُوهِهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not strike the animals upon their faces, for they Glorify with the Praise of Allahazwj’.

قَالَ وَ فِي حَدِيثٍ آخَرَ لَا تَسِمُوهَا فِي وُجُوهِهَا .

Heasws (the Imamasws) said in another Hadeeth: ‘Do not brand them (curse them and hit) in their faces’.[2558]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يَسَارٍ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَثَرَتِ الدَّابَّةُ تَحْتَ الرَّجُلِ فَقَالَ لَهَا تَعَسْتِ تَقُولُ تَعَسَ أَعْصَانَا لِلرَّبِّ.

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Yasaar, from Ubeydullah Al Dahqan, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the animal stumbles beneath the man, so he (the man) says to it, ‘May you be ruined’. It (the animal) says, ‘May the one (who is) disobedient to the Lordazwj be ruined’.[2559]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ رَفَعَهُ قَالَ سَأَلْتُ الصَّادِقَ ( عليه السلام ) مَتَى أَضْرِبُ دَابَّتِي تَحْتِي فَقَالَ إِذَا لَمْ تَمْشِ تَحْتَكَ كَمَشْيَتِهَا إِلَى مِذْوَدِهَا .

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, raising it, said,

‘I asked Al-Sadiqasws, ‘When can I strike my animal under me?’ So heasws said: ‘When it does not walk under you like it walks to its feeding place’.[2560]

وَ رُوِيَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ اضْرِبُوهَا عَلَى النِّفَارِ وَ لَا تَضْرِبُوهَا عَلَى الْعِثَارِ .

And it is reported,

(It has been narrated) from the Prophetsaww having said: ‘Strike it (animal) upon the fleeing, and do not strike it upon the stumbling’.[2561]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ الْجَوْهَرِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَتَوَرَّكُوا عَلَى الدَّوَابِّ وَ لَا تَتَّخِذُوا ظُهُورَهَا مَجَالِسَ .

Humeyd Bin Ziyad, from Al Khashab, from Ibn Baqah, from Moaz Al Jowhary, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not sit upon the animal with both feet hanging on one side, and do not take its back for a meeting place (to hold discussions while sitting upon it)’.[2562] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا بَهِمَتِ الْبَهَائِمُ فَلَمْ تُبْهَمْ عَنْ أَرْبَعَةٍ مَعْرِفَتِهَا بِالرَّبِّ وَ مَعْرِفَتِهَا بِالْمَوْتِ وَ مَعْرِفَتِهَا بِالْأُنْثَى مِنَ الذَّكَرِ وَ مَعْرِفَتِهَا بِالْمَرْعَى عَنِ الْخِصْبِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Hamza who said,

‘Aliasws Bin Al-Husaynasws was saying: ‘Whatever the dullness of the animals may be, but it is not dull from four (matters) – its recognition of the Lordazwj, and its recognition with the death, and its recognition with the female and the male, and its recognition with the pasture from the cultivated’.[2563]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِكُلِّ شَيْ‏ءٍ حُرْمَةٌ وَ حُرْمَةُ الْبَهَائِمِ فِي وُجُوهِهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘For everything is a sanctity, and a sanctity of the animals is in their faces’.[2564]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ وَ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَهْمَا أُبْهِمَ عَلَى الْبَهَائِمِ مِنْ شَيْ‏ءٍ فَلَا يُبْهَمُ عَلَيْهَا أَرْبَعَةُ خِصَالٍ مَعْرِفَةُ أَنَّ لَهَا خَالِقاً وَ مَعْرِفَةُ طَلَبِ الرِّزْقِ وَ مَعْرِفَةُ الذَّكَرِ مِنَ الْأُنْثَى وَ مَخَافَةُ الْمَوْتِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal and Ibn Fazzal, from Yaqoub Bin Salim, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever dullness of the animals may be from something, but it would not be dull upon four qualities – Recognising that there is a Creator for it, and recognising seeking of the sustenance, and recognising the male from the female, and fear of the death’.[2565]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اضْرِبُوهَا عَلَى النِّفَارِ وَ لَا تَضْرِبُوهَا عَلَى الْعِثَارِ .

Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Asam, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Strike it upon the fleeing but do not strike it upon the stumbling’.[2566]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ عَلَى كُلِّ مَنْخِرٍ مِنَ الدَّوَابِّ شَيْطَانٌ فَإِذَا أَرَادَ أَحَدُكُمْ أَنْ يُلْجِمَهَا فَلْيُسَمِّ اللَّهَ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far who said,

‘I heard Abu Al-Hassanasws saying: ‘Upon each nostril of the animal is a Satanla. So whenever one of you to bridle it, so he should Name Allahazwj Mighty and Majestic’.[2567]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَيُّمَا دَابَّةٍ اسْتَصْعَبَتْ عَلَى صَاحِبِهَا مِنْ لِجَامٍ وَ نِفَارٍ فَلْيَقْرَأْ فِي أُذُنِهَا أَوْ عَلَيْهَا أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Whichever animal disobeys its owner from bridling and flees, so let him recite in its ears, or upon it - [3:83] Is it other than Allah's Religion that they seek (to follow), and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’.[2568]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( صلوات الله عليه ) إِنَّ مِنَ الْحَقِّ أَنْ يَقُولَ الرَّاكِبُ لِلْمَاشِي الطَّرِيقَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullahasws said: ‘It is from the right that the rider says to the walker, ‘The road’ (Make way)’.

وَ فِي نُسْخَةٍ أُخْرَى إِنَّ مِنَ الْجَوْرِ أَنْ يَقُولَ الرَّاكِبُ لِلْمَاشِي الطَّرِيقَ .

And in another copy – ‘(Heasws said): ‘It is from the inequity that the rider should be saying to the walker, ‘The road’ (Make way)’.[2569]

وَ بِإِسْنَادِهِ قَالَ خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ هُوَ رَاكِبٌ فَمَشَوْا مَعَهُ فَقَالَ أَ لَكُمْ حَاجَةٌ قَالُوا لَا وَ لَكِنَّا نُحِبُّ أَنْ نَمْشِيَ مَعَكَ فَقَالَ لَهُمُ انْصَرِفُوا فَإِنَّ مَشْيَ الْمَاشِي مَعَ الرَّاكِبِ مَفْسَدَةٌ لِلرَّاكِبِ وَ مَذَلَّةٌ لِلْمَاشِي .

And by his chain, said,

‘Amir Al-Momineenasws went out and heasws was riding, so they (people) walked along with himasws. So heasws said: ‘Is there any need for you (to be fulfilled)?’ They said, ‘No, but we love it that we should be walking along with youasws’. So heasws said: ‘Disperse, for the walking of the walker with the rider is a spoiler for the rider, and a humiliation for the walker’.[2570]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَكِبَ الرَّجُلُ الدَّابَّةَ فَسَمَّى رَدِفَهُ مَلَكٌ يَحْفَظُهُ حَتَّى يَنْزِلَ وَ إِذَا رَكِبَ وَ لَمْ يُسَمِّ رَدِفَهُ شَيْطَانٌ فَيَقُولُ لَهُ تَغَنَّ فَإِنْ قَالَ لَهُ لَا أُحْسِنُ قَالَ لَهُ تَمَنَّ فَلَا يَزَالُ يَتَمَنَّى حَتَّى يَنْزِلَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww said: ‘When the man rides the animal, so he Names (Bismillah) and Angel rides behind him, protecting him until he descends; and when he rides and does not Name (Bismillah), a Satanla rides behind him, so hela is saying to him, ‘Sing!’ So if he says to himla, ‘I am not good at it’, hela says to him, ‘Wish for it’. So he does not cease wishing until he descends’.

وَ قَالَ مَنْ قَالَ إِذَا رَكِبَ الدَّابَّةَ بِسْمِ اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا الْآيَةَ وَ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ حُفِظَتْ لَهُ نَفْسُهُ وَ دَابَّتُهُ حَتَّى يَنْزِلَ .

And heasws said: ‘The one who says whenever he rides the animal, ‘In the Name of Allahazwj, there is no Might or Strength except with Allahazwj, [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us, [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it’, Allahazwj would Protect for him his self, and his animal until he descends’.[2571]

عَلِيُّ بْنُ إِبْرَاهِيمَ أَوْ غَيْرُهُ رَفَعَهُ قَالَ خَرَجَ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ وَ مَعَهُ جَمَاعَةٌ فَبَصُرَ بِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) مُقْبِلًا رَاكِباً بَغْلًا فَقَالَ لِمَنْ مَعَهُ مَكَانَكُمْ حَتَّى أُضْحِكَكُمْ مِنْ مُوسَى بْنِ جَعْفَرٍ فَلَمَّا دَنَا مِنْهُ قَالَ لَهُ مَا هَذِهِ الدَّابَّةُ الَّتِي لَا تُدْرِكُ عَلَيْهَا الثَّأْرَ وَ لَا تَصْلُحُ عِنْدَ النِّزَالِ فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) تَطَأْطَأَتْ عَنْ سُمُوِّ الْخَيْلِ وَ تَجَاوَزَتْ قُمُوءَ الْعَيْرِ وَ خَيْرُ الْأُمُورِ أَوْسَطُهَا فَأُفْحِمَ عَبْدُ الصَّمَدِ فَمَا أَحَارَ جَوَاباً .

Ali Bin Ibrahim, or someone else, raising it, said,

‘Abdul Samam Bin Ali went out and with him was a group of people, so he saw Abu Al Hassan Musa Bin Ja’farasws riding a mule towards him. So he said to the ones who were with him, ‘Stay in your places until I make you laugh from Musaasws Bin Ja’farasws’. So when he approached himasws, said to himasws, ‘What is this animal upon which neither can the vengeance be realised nor is it correct for the battleground’. So Abu Al-Hassanasws said to him: ‘Iasws have come down from the elevation of the cavalry horse and have exceeded the lowliness of the wild ass, and the best of the affairs is in its middle’. So Abdul Samad was speechless and could not responded with an answer’.[2572]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَرْتَدِفْ ثَلَاثَةٌ عَلَى دَابَّةٍ فَإِنَّ أَحَدَهُمْ مَلْعُونٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from a number of our companions, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Three must not ride upon one animal, for one of them would be an Accursed’.[2573] 

باب آلَاتِ الدَّوَابِّ

Chapter 3 – The Equipment of the animals

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّرْجُ مَرْكَبٌ مَلْعُونٌ لِلنِّسَاءِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The saddle riding is detestable for the women’.[2574]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ جُلُودِ السِّبَاعِ فَقَالَ ارْكَبُوهَا وَ لَا تَلْبَسُوا شَيْئاً مِنْهَا تُصَلُّونَ فِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws was asked about skins of the predatory animals, so heasws said: ‘Ride in them but do not wear anything from these while offering Salaat (Praying in them)’.[2575]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ السَّرْجِ وَ اللِّجَامِ فِيهِ الْفِضَّةُ أَ يُرْكَبُ بِهِ فَقَالَ إِنْ كَانَ مُمَوَّهاً لَا يُقْدَرُ عَلَى نَزْعِهِ فَلَا بَأْسَ وَ إِلَّا فَلَا تَرْكَبْ بِهِ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Aliasws son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the saddle and the reins where is the silver, can one ride with it?’ So heasws said: ‘If it is coated on and you are not able to remove it, so there is no problem, otherwise do not ride with it’.[2576]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) إِيَّاكَ أَنْ تَرْكَبَ مِيثَرَةً حَمْرَاءَ فَإِنَّهَا مِيثَرَةُ إِبْلِيسَ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Muhammad Bin Ismail, and Ali Bin Ibrahim, from his father, from Hanan Bin Sadeyr who said,

‘I heard Abu Abdullahasws saying: ‘The Prophetsaww said to Aliasws: ‘Beware of riding on a red saddlecloth, for it is a saddlecloth of Satanla’.[2577]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى الْمَدِينِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَرْكَبُ عَلَى قَطِيفَةٍ حَمْرَاءَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Ibrahim Bin Abu Yahya Al Madainy,

(It has been narrated) from Abu Abdullahasws that Aliasws Bin Al-Hassanasws was riding upon red velvet’.[2578]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ بُرَةُ نَاقَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ فِضَّةٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misama’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘A ring in the nostril of the she-camel of Rasool-Allahsaww was of silver’.[2579]

باب اتِّخَاذِ الْإِبِلِ

Chapter 4 –Taking the camel

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ لَيَبْتَاعُ الرَّاحِلَةَ بِمِائَةِ دِينَارٍ يُكْرِمُ بِهَا نَفْسَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws had bought the riding animal for one hundred Dinars, honouring himselfasws with it’.[2580]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ يَعْلَمُ النَّاسُ كُنْهَ حُمْلَانِ اللَّهِ لِلضَّعِيفِ مَا غَالَوْا بِبَهِيمَةٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Safwan Al Jamaal who said,

‘Abu Abdullahasws said: ‘Had the people known the true nature of the carriers as Allahazwj Made (Bearing the load) for the weak, they would not consider the animals as expensive’.[2581]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا لِأَنْفُسِكُمْ وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ فَإِنَّمَا يَحْمِلُ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said; ‘Rasool-Allahsaww said: ‘At the highest point of every camel is a Satanla, therefore degrade him and humiliate him to yourselves, and mention the Name of Allahazwj, for rather the carrier is (a Gift from) Allahazwj Mighty and Majestic’.[2582]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ يَعْلَمُ الْحَاجُّ مَا لَهُ مِنَ الْحُمْلَانِ مَا غَالَ أَحَدٌ بِبَعِيرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Had the Pilgrim known what is for him from the carriers, no one would consider the camel to be expensive’.[2583]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ الرَّحَّالِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ مَرَّ بِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَمْشِي عَرْضَ نَاقَتِي فَقَالَ مَا لَكَ لَا تَرْكَبُ فَقُلْتُ ضَعُفَتْ نَاقَتِي فَأَرَدْتُ أَنْ أُخَفِّفَ عَنْهَا فَقَالَ رَحِمَكَ اللَّهُ ارْكَبْ فَإِنَّ اللَّهَ يَحْمِلُ عَنِ الضَّعِيفِ وَ الْقَوِيِّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhamad Bin Amro, from Suleyman Al Rahhal, from Abdullah Bin Abu Yafour who said,

‘I passed by Abu Abdullahasws and I was walking in the presence of my she-camel, so heasws said: ‘What is the matter you are not riding? ‘ So I said, ‘My camel has weakened, so I wanted to lighten from it’. So heasws said: ‘May Allahazwj have Mercy on you! Ride, for Allahazwj Carries from the weak and the strong’.[2584]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُتَخَطَّى الْقِطَارُ قِيلَ يَا رَسُولَ اللَّهِ وَ لِمَ قَالَ إِنَّهُ لَيْسَ مِنْ قِطَارٍ إِلَّا وَ مَا بَيْنَ الْبَعِيرِ إِلَى الْبَعِيرِ شَيْطَانٌ .

From him, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade cross the line (of the camels). So it was said, ‘O Rasool-Allahsaww! And why?’ Hesaww said: ‘There is none from the line except and what is between the camel to the camel is a Satanla’.[2585]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ اشْتَرَيْتُ إِبِلًا وَ أَنَا بِالْمَدِينَةِ مُقِيمٌ فَأَعْجَبَنِي إِعْجَاباً شَدِيداً فَدَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فَذَكَرْتُهَا لَهُ فَقَالَ مَا لَكَ وَ لِلْإِبِلِ أَ مَا عَلِمْتَ أَنَّهَا كَثِيرَةُ الْمَصَائِبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Husayn Bin Umar Bin Yazeed, from his father who said,

‘I bought a camel and I was staying at Al-Medina, so it fascinated me with an intense fascination. So I went over to Abu Al-Hassanasws and mentioned it to himasws. So heasws said: ‘What is it to you and the camel? But, do you not know that it is with a lot of difficulties?’

قَالَ فَمِنْ إِعْجَابِي بِهَا أَكْرَيْتُهَا وَ بَعَثْتُ بِهَا مَعَ غِلْمَانٍ لِي إِلَى الْكُوفَةِ قَالَ فَسَقَطَتْ كُلُّهَا فَدَخَلْتُ عَلَيْهِ فَأَخْبَرْتُهُ فَقَالَ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ .

He (the narrator) said, ‘So, from my fascination with it, I hired it out and sent two slaves of mine with it to Al-Kufa. So all of it was fruitless. So I went over to himasws and informed himasws, so heasws said: ‘[24:63] therefore let those beware who go against his order lest a trial afflict them or there befalls upon them a painful Punishment’.[2586]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَجَّالِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا صَفْوَانُ اشْتَرِ لِي جَمَلًا وَ خُذْهُ أَشْوَهَ فَإِنَّهُ أَطْوَلُ شَيْ‏ءٍ أَعْمَاراً فَاشْتَرَيْتُ لَهُ جَمَلًا بِثَمَانِينَ دِرْهَماً فَأَتَيْتُهُ بِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hajjal, form Safwan Al Jammal who said,

‘Abu Abdullahasws said: ‘O Safwan! Buy a camel for measws and take it as deformed, for it is something which is of longer life-span’. So I bought a camel for himasws with eighty Dirhams, and went over to himasws with it’.

وَ فِي حَدِيثٍ آخَرَ قَالَ اشْتَرِ السُّودَ الْقِبَاحَ فَإِنَّهَا أَطْوَلُ شَيْ‏ءٍ أَعْمَاراً .

And in another Hadeeth - ‘Heasws said: ‘Buy the black, the ugly, for it is something with a longer life-span’.[2587]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ أَبِيهِ مَيْمُونٍ قَالَ خَرَجْنَا مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) إِلَى أَرْضِ طِيبَةَ وَ مَعَهُ عَمْرُو بْنُ دِينَارٍ وَ أُنَاسٌ مِنْ أَصْحَابِهِ فَأَقَمْنَا بِطِيبَةَ مَا شَاءَ اللَّهُ وَ رَكِبَ أَبُو جَعْفَرٍ ( عليه السلام ) عَلَى جَمَلٍ صَعْبٍ فَقَالَ لَهُ عَمْرُو بْنُ دِينَارٍ مَا أَصْعَبَ بَعِيرَكَ فَقَالَ أَ وَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا فَإِنَّمَا يَحْمِلُ اللَّهُ ثُمَّ دَخَلَ مَكَّةَ وَ دَخَلْنَا مَعَهُ بِغَيْرِ إِحْرَامٍ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad,

(It has been narrated) from Ibn Al-Qaddah, from Abu Abdullahasws, and from his father Maymoun who said, ‘We went out with Abu Ja’farasws to the land of Tayba and with himasws was Amro Bin Dinar, and a group of hisasws companions. So we stayed at Tayba for as long as Allahazwj so Deisred, and Abu Ja’farasws rode upon a difficult camel. So Amro Bin Dinar said to himasws, ‘How difficult is yourasws camel’. So heasws said: ‘Or do you not know that Rasool-Allahsaww said: ‘Upon the peak of every camel is a Satanla, therefore disgrace it and humiliated it, and mention the Name of Allahazwj upon it, for rather it is (the Strength of) Allahazwj Who Carries’. Then heasws entered Makkah and we entered with himasws without Ihraam’.[2588]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ رَجُلٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِيَّاكُمْ وَ الْإِبِلَ الْحُمْرَ فَإِنَّهَا أَقْصَرُ الْإِبِلِ أَعْمَاراً .

Muhammad Bin Yahya, form Muhammad Bin Ahmad, from Ali Bin Al Sandy, from Muhammad Bin Amro Bin Saeed, from a man, from Ibn Abu Yafour,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Beware of the red camel for it is the camel of the shortest life-span’.[2589]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ اخْتَارَ مِنْ كُلِّ شَيْ‏ءٍ شَيْئاً اخْتَارَ مِنَ الْإِبِلِ النَّاقَةَ وَ مِنَ الْغَنَمِ الضَّائِنَةَ .

Al Husayn Bin Muhammad, form Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Chose something from everything. Heazwj Chose the she-camel from the camels, and from the sheep, the ewe’.[2590]

باب الْغَنَمِ

Chapter 5 – The Sheep

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا بُنَيَّ اتَّخِذِ الْغَنَمَ وَ لَا تَتَّخِذِ الْإِبِلَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa,

(It has been narrated) from Is’haq son of Ja’farasws who said, ‘Abu Abdullahasws said to me: ‘O myasws son! Take the sheep and do not take the camel’.[2591]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَمْرِو بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِعْمَ الْمَالُ الشَّاةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Amro Bin Aban,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of the wealth is the sheep’.[2592]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نَظِّفُوا مَرَابِضَهَا وَ امْسَحُوا رُغَامَهَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Clean their pens and wipe their dust (from their fur)’.[2593]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اتَّخَذَ أَهْلُ بَيْتٍ شَاةً أَتَاهُمُ اللَّهُ بِرِزْقِهَا وَ زَادَ فِي أَرْزَاقِهِمْ وَ ارْتَحَلَ الْفَقْرُ عَنْهُمْ مَرْحَلَةً فَإِنِ اتَّخَذَ شَاتَيْنِ أَتَاهُمُ اللَّهُ بِأَرْزَاقِهِمَا وَ زَادَ فِي أَرْزَاقِهِمْ وَ ارْتَحَلَ الْفَقْرُ عَنْهُمْ مَرْحَلَتَيْنِ فَإِنِ اتَّخَذُوا ثَلَاثَةً أَتَاهُمُ اللَّهُ بِأَرْزَاقِهِمْ وَ ارْتَحَلَ الْفَقْرُ عَنْهُمْ رَأْساً .

And by this chain,

(It has been narrated) from Abu Abdullahasws having said: ‘When the family takes a sheep, Allahazwj Grant them its sustenance and increases in their sustenance, and the poverty departs from them with a departing. So if they were to take two sheep, Allahazwj would Grant them sustenance for both of them and increase in their sustenance, and the poverty would depart from them with departing twice. So if they were to take three, Allahazwj would Grant the their sustenance, and the poverty would depart from them at the onset’.[2594] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ أَهْلِ بَيْتٍ يَكُونُ عِنْدَهُمْ شَاةٌ لَبُونٌ إِلَّا قُدِّسُوا فِي كُلِّ يَوْمٍ مَرَّتَيْنِ قُلْتُ وَ كَيْفَ يُقَالُ لَهُمْ قَالَ يُقَالُ لَهُمْ بُورِكْتُمْ بُورِكْتُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan, from Muhammad Bin Ajlan who said,

‘I heard Abu Ja’farasws saying: ‘There is none from a family which happens to have a sheep with them for milking except it is sanctified twice every day’. I said, ‘And how is it said to them?’ Heasws said: ‘It is said to them: ‘You are Blessed! You are Blessed!’[2595]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ مُؤْمِنٍ يَكُونُ فِي مَنْزِلِهِ عَنْزٌ حَلُوبٌ إِلَّا قُدِّسَ أَهْلُ ذَلِكَ الْمَنْزِلِ وَ بُورِكَ عَلَيْهِمْ فَإِنْ كَانَتَا اثْنَتَيْنِ قُدِّسُوا وَ بُورِكَ عَلَيْهِمْ فِي كُلِّ يَوْمٍ مَرَّتَيْنِ قَالَ فَقَالَ بَعْضُ أَصْحَابِنَا وَ كَيْفَ يُقَدَّسُونَ قَالَ يَقِفُ عَلَيْهِمْ مَلَكٌ فِي كُلِّ صَبَاحٍ فَيَقُولُ لَهُمْ قُدِّسْتُمْ وَ بُورِكَ عَلَيْكُمْ وَ طِبْتُمْ وَ طَابَ إِدَامُكُمْ قَالَ قُلْتُ لَهُ وَ مَا مَعْنَى قُدِّسْتُمْ قَالَ طُهِّرْتُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Muhammad Bin Marad who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a Believer what happens to have a dairy goat in his home, except the inhabitants of that home are sanctified and Blessings are upon them. So if there were to be two, so they are sanctified and Blessings are upon them twice every day’. So one of our companions said, ‘And how are they sanctified?’ Heasws said: ‘An Angels pauses over them during every morning, so he is saying to them: ‘You are sanctified, and Blessings are upon you, and you are (made to be) good, and your sauce is (made to be) good’. I said to himasws, ‘And what is the meaning of ‘You are sanctified’?’ Heasws said: ‘You are purified (from sins)’.[2596]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَمَّتِهِ مَا يَمْنَعُكِ أَنْ تَتَّخِذِي فِي بَيْتِكِ بَرَكَةً قَالَتْ يَا رَسُولَ اللَّهِ وَ مَا الْبَرَكَةُ قَالَ شَاةٌ تُحْلَبُ فَإِنَّهُ مَنْ كَانَ فِي دَارِهِ شَاةٌ تُحْلَبُ أَوْ نَعْجَةٌ أَوْ بَقَرَةٌ تُحْلَبُ فَبَرَكَاتٌ كُلُّهُنَّ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, form Ibn Abu Najran, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said to hissaww paternal aunt: ‘What prevents you from taking Blessings to be in your house?’ She said, ‘O Rasool-Allahsaww! And what is the Blessing?’ Hesaww said: ‘A sheep you can milk, for it is such that the one who has a sheep in his house to milk, or an ewe, or a cow to milk, so these are Blessings, all of them’.[2597]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى أُمِّ سَلَمَةَ فَقَالَ لَهَا مَا لِي لَا أَرَى فِي بَيْتِكِ الْبَرَكَةَ قَالَتْ بَلَى وَ الْحَمْدُ لِلَّهِ إِنَّ الْبَرَكَةَ لَفِي بَيْتِي فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ ثَلَاثَ بَرَكَاتٍ الْمَاءَ وَ النَّارَ وَ الشَّاةَ .

Ali Bin Ibrahim, from his father, form Hammad, from Hareyz, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww went over to Umm Salmaas, so hesaww said to heras: ‘Isaww do not see the blessing in youras room’. Sheas said: ‘Yes, and the Praise is for Allahazwj that the Blessing is in myas room’. So hesaww said: ‘Allahazwj Mighty and Majestic Sent down three Blessings – the water, and the fire, and the sheep’.[2598]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَهْلِ بَيْتٍ تَرُوحُ عَلَيْهِمْ ثَلَاثُونَ شَاةً إِلَّا لَمْ تَزَلِ الْمَلَائِكَةُ تَحْرُسُهُمْ حَتَّى يُصْبِحُوا .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Al Ja’fary,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘There is none from a family to whom thirty sheep unwind, except that the Angels do not cease to enclose them until the morning’.[2599]

––––––––

باب سِمَةِ الْمَوَاشِي

Chapter 6 – Branding the livestock

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسِمُ الْغَنَمَ فِي وُجُوهِهَا قَالَ سِمْهَا فِي آذَانِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘Can I brand the sheep in their faces?’ Heasws said: ‘Brand them in their ears’.[2600]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سِمَةِ الْمَوَاشِي فَقَالَ لَا بَأْسَ بِهَا إِلَّا فِي الْوُجُوهِ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about branding the livestock, so heasws said: ‘There is no problem with it except in their faces’.[2601] 

باب الْحَمَامِ

Chapter 7 – The Pigeons

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ الْحَمَامُ مِنْ طُيُورِ الْأَنْبِيَاءِ ( عليهم السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ibn Mahboub, from Muawiya Bin Wahab who said,

‘The pigeon is from the birds of the Prophetsas’.[2602]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَوَّلَ حَمَامٍ كَانَ بِمَكَّةَ حَمَامٌ لِإِسْمَاعِيلَ ( عليه السلام ) .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Hammad Bin usman, form Abdul A’ala, a slave of the progeny of Sam who sai,

‘I heard Abu Abdullahasws saying that: ‘The first pigeon which was at Makkah was a pigeon of Ismailas’.[2603]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَصْلَ حَمَامِ الْحَرَمِ بَقِيَّةُ حَمَامٍ كَانَ لِإِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ ( عليه السلام ) اتَّخَذَهَا كَانَ يَأْنَسُ بِهَا

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The original pigeon of the Sanctuary of the rest of the pigeons was for Ismailas Bin Ibrahimas. Heas took it as heas was comfortable with it’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُسْتَحَبُّ أَنْ تَتَّخِذَ طَيْراً مَقْصُوصاً تَأْنَسُ بِهِ مَخَافَةَ الْهَوَامِّ .

So Abu Abdullahasws said: ‘It is recommended for you to take a clipped bird to be comfortable with it, if fear of the vermin’.[2604]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ هَذِهِ الْحَمَامُ حَمَامُ الْحَرَمِ هِيَ مِنْ نَسْلِ حَمَامِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ ( عليه السلام ) الَّتِي كَانَتْ لَهُ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja who said,

‘I heard Abu Abdullahasws saying: ‘This pigeon here, pigeon of the Sanctuary, it is from the lineage of a pigeon of Ismailas Bin Ibrahimas which was for himas’.[2605]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ مِنْ بَيْتٍ فِيهِ حَمَامٌ إِلَّا لَمْ يُصِبْ أَهْلَ ذَلِكَ الْبَيْتِ آفَةٌ مِنَ الْجِنِّ إِنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ فِي الْبَيْتِ فَيَعْبَثُونَ بِالْحَمَامِ وَ يَتْرُكُونَ الْإِنْسَانَ .

Ali Bin Muhammad, from Salih Bin Abu Hammad and Al Husayn Bin Muhammad, from Moala Bin Muhammad, altogether, from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the house wherein is a pigeon, except that the inhabitants of that house would not be hit by an affliction from the Jinn. The foolish ones from the Jinn tend to tamper in the house, so they would be tampering with the pigeons and they would be neglecting the human beings’.[2606]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْوَحْشَةَ فَأَمَرَهُ أَنْ يَتَّخِذَ فِي بَيْتِهِ زَوْجَ حَمَامٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Dorost, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man complained to Rasool-Allahsaww of loneliness, so hesaww ordered him to take in his house, a pair of pigeons’.[2607]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ صَنْدَلٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ ذُكِرَتِ الْحَمَامُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ اتَّخِذُوهَا فِي مَنَازِلِكُمْ فَإِنَّهَا مَحْبُوبَةٌ لَحِقَتْهَا دَعْوَةُ نُوحٍ ( عليه السلام ) وَ هِيَ آنَسُ شَيْ‏ءٍ فِي الْبُيُوتِ .

A number of our companions, form Sahl Bin Ziyad, from Abu Abdullah Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Sandal, from Zayd Al Shahaam who said,

‘I mentioned the pigeon in the presence of Abu Abdullahasws, so heasws said: ‘Take these to be in your houses, for these are beloved. The supplication of Noahas has been attached to it, and it is a comforting thing in the house’.[2608]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ رَجُلٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي سَلَمَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَمَامُ طَيْرٌ مِنْ طُيُورِ الْأَنْبِيَاءِ ( عليهم السلام ) الَّتِي كَانُوا يُمْسِكُونَ فِي بُيُوتِهِمْ وَ لَيْسَ مِنْ بَيْتٍ فِيهِ حَمَامٌ إِلَّا لَمْ تُصِبْ أَهْلَ ذَلِكَ الْبَيْتِ آفَةٌ مِنَ الْجِنِّ إِنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ فِي الْبَيْتِ فَيَعْبَثُونَ بِالْحَمَامِ وَ يَدَعُونَ النَّاسَ قَالَ فَرَأَيْتُ فِي بُيُوتِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَمَاماً لِابْنِهِ إِسْمَاعِيلَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from a man, from Umar Bin Yazeed, from Abu Salma who said,

‘Abu Abdullahasws said: ‘The pigeon is a bird from the birds of the Prophetsas which theyas were keeping in theiras houses, and there is none from a house wherein is a pigeon, except that its inhabitants would not be hit by an affliction from the Jinn. The foolish ones from the Jinn are tampering in the house, so they would be tampering with the pigeons instead and leave the people’. He (the narrator) said, ‘So I saw in the rooms of Abu Abdullahasws, a pigeon for hisasws son Ismail’.[2609]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَ نَظَرَ إِلَى حَمَامٍ فِي بَيْتِهِ مَا مِنِ انْتِفَاضٍ يَنْتَفِضُ بِهَا إِلَّا نَفَّرَ اللَّهُ بِهَا مَنْ دَخَلَ الْبَيْتَ مِنْ عُزْمَةِ أَهْلِ الْأَرْضِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far who said,

‘Abu Al-Hassanasws said, and heasws looked at the pigeons in hisasws house: ‘There is none from a twitching which it twitches by, except Allahazwj Repel by it the ones who enter the house from the determined ones (with evil intentions) of the people of the earth’.[2610]

عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ صَنْدَلٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ كُنْتُ جَالِساً فِي بَيْتِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرْتُ إِلَى حَمَامٍ رَاعِبِيٍّ يُقَرْقِرُ طَوِيلًا فَنَظَرَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا دَاوُدُ تَدْرِي مَا يَقُولُ هَذَا الطَّيْرُ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ قَالَ يَدْعُو عَلَى قَتَلَةِ الْحُسَيْنِ ( عليه السلام ) فَاتَّخِذُوا فِي مَنَازِلِكُمْ .

From him, from Al Jamourany, form Ibn Abu Hamza, from Sandal, from Dawood Bin Farqad who said,

‘I was seated in the house of Abu Abdullahasws, so I looked at an Al-Ra’aiby pigeon cooing for a long time. So Abu Abdullahasws looked at me, so heasws said: ‘O Dawood! Do you know what this bird is saying?’ I said, ‘No, by Allahazwj, may I be sacrificed for youasws’. Heasws said: ‘It is supplicating against the killers of Al-Husaynasws, therefore take it to be in your houses’.[2611]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ رَجُلٍ عَنْ يَحْيَى الْأَزْرَقِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ حَفِيفَ أَجْنِحَةِ الْحَمَامِ لَتَطْرُدُ الشَّيَاطِينَ .

From him, from Muhammad Bin Ali, from a man, from Yahya Al Azraq who said,

‘I heard Abu Abdullahasws saying: ‘The swishing of the wings of the pigeons expels the satansla’.[2612]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَدْفَعُ بِالْحَمَامِ عَنْ هَدَّةِ الدَّارِ .

A number of our companions, from Sahl Bin Ziyad, raising it, said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Defends, by the pigeons, the house from crumbling down’.[2613]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّخِذُوا الْحَمَامَ الرَّاعِبِيَّةَ فِي بُيُوتِكُمْ فَإِنَّهَا تَلْعَنُ قَتَلَةَ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) وَ لَعَنَ اللَّهُ قَاتِلَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Take Al-Ra’aiby pigeons to be in your houses, for these curse the killers of Al-Husaynasws Bin Aliasws, and Allahazwj Curses hisasws killers’.[2614]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ الْأَصْبَهَانِيِّ قَالَ اسْتَهْدَانِي إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَهْدَيْتُ لَهُ طَيْراً رَاعِبِيّاً فَدَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ اجْعَلُوا هَذَا الطَّيْرَ الرَّاعِبِيَّ مَعِي فِي الْبَيْتِ يُؤْنِسُنِي

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Muhammad Bin Abu Hamza, from Usman Al Asbahany who said,

‘Ismail son of Abu Abdullahasws gifted (something) to me, so I gifted to him a Raiby bird (pigeon). So I went to Abu Abdullahasws and heasws said: ‘Make this Raiby bird to be with measws in the house, for it comforts measws’.

قَالَ وَ قَالَ عُثْمَانُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ بَيْنَ يَدَيْهِ حَمَامٌ يَفُتُّ لَهُنَّ خُبْزاً .

He (the narrator) said, ‘And Usman said, ‘I went over to Abu Abdullahasws and in front of himasws was a pigeon. Heasws was breaking bread for it’.[2615]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ أَشْعَثَ بْنِ مُحَمَّدٍ الْبَارِقِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ صَالِحٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَأَيْتُ عَلَى فِرَاشِهِ ثَلَاثَ حَمَامَاتٍ خُضْرٍ قَدْ ذَرَقْنَ عَلَى الْفِرَاشِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَؤُلَاءِ الْحَمَامُ تَقْذَرُ الْفِرَاشَ فَقَالَ لَا إِنَّهُ يُسْتَحَبُّ أَنْ تُسْكَنَ فِي الْبَيْتِ .

From him, from Bakr Bin Salih, from Ash’as Bin Muhammad Al Barqy, from Abdul Kareem Bin Salih who said,

‘I went over to Abu Abdullahasws, so I saw three green pigeons upon hisasws mattress, and they had made droppings upon the mattress. So I said, ‘May I be sacrificed for youasws! These pigeons have dirties the mattress’. So heasws said: ‘No, it is recommended that they dwell in the house’.[2616]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ فِي مَنْزِلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) زَوْجُ حَمَامٍ أَحْمَرُ .

Ali Bin Ibrahim, from his father, from one of his companions, from Aban, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘There was in the house of Rasool-Allahsaww, a pair of red pigeons’.[2617]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ إِبْرَاهِيمَ السِّنْدِيِّ عَنْ يَحْيَى الْأَزْرَقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْتَفَرَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِئْراً فَرَمَوْا فِيهَا فَأُخْبِرَ بِذَلِكَ فَجَاءَ حَتَّى وَقَفَ عَلَيْهَا فَقَالَ لَتَكُفَّنَّ أَوْ لَأُسْكِنَنَّهَا الْحَمَامَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ حَفِيفَ أَجْنِحَتِهَا تَطْرُدُ الشَّيَاطِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Muhammad Bin Amro, from Ibrahim Al Sandy, from Yahya Al Azraq who said,

‘Abu Abdullahasws said: Amir Al-Momineenasws dug a well, so they (people) threw (things) in it. So heasws was informed with that, so heasws came over until heasws paused over it and said: ‘You should refrain or else Iasws will dwell the pigeons in it’. Then Abu Abdullahasws said: ‘A swishing of their wings is a repellent for the satansla’.[2618]

عَنْهُ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ ذُكِرَ الْحَمَامُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَجُلٌ إِنَّهُ بَلَغَنِي أَنَّ عُمَرَ رَأَى حَمَاماً يَطِيرُ وَ رَجُلٌ تَحْتَهُ يَعْدُو فَقَالَ عُمَرُ شَيْطَانٌ يَعْدُو تَحْتَهُ شَيْطَانٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا كَانَ إِسْمَاعِيلُ عِنْدَكُمْ فَقِيلَ صِدِّيقٌ فَقَالَ إِنَّ بَقِيَّةَ حَمَامِ الْحَرَمِ مِنْ حَمَامِ إِسْمَاعِيلَ .

From him, from his father, from one of our companions who said,

‘The pigeons were mentioned in the presence of Abu Abdullahasws, so a man said to himasws, ‘It has reached me that Umar saw a pigeon flying by and a man was running under it, so Umar said, ‘A satanla underneath a satanla’. So Abu Abdullahasws said: ‘What was Ismailas among you all?’ So it was said, ‘A truthful one’. So heasws said: ‘The remaining pigeons of the Sanctuary are from a pigeon of Ismailas’.[2619]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ قَالَ سَأَلَ رَجُلٌ الرِّضَا ( عليه السلام ) عَنِ الزَّوْجِ مِنَ الْحَمَامِ يُفْرِخُ عِنْدَهُ يَتَزَوَّجُ الطَّيْرُ أُمَّهُ وَ ابْنَتَهُ قَالَ لَا بَأْسَ بِمَا كَانَ بَيْنَ الْبَهَائِمِ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Abu Nasr who said,

‘A man asked Al-Rezaasws about the pair of pigeons with him who had incubated, ‘Can the bird marry its mother, and its daughter?’ Heasws said: ‘There is no problem with what was from between the beasts’.[2620]

باب إِرْسَالِ الطَّيْرِ

Chapter 8 – Sending the bird (with a message)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّيْرِ يُرْسَلُ مِنَ الْبَلَدِ الْبَعِيدِ الَّذِي لَمْ يَرَهُ قَطُّ فَيَأْتِي فَقَالَ يَا ابْنَ عُذَافِرٍ هُوَ يَأْتِي مَنْزِلَ صَاحِبِهِ مِنْ ثَلَاثِينَ فَرْسَخاً عَلَى مَعْرِفَتِهِ وَ حَسَبِهِ فَإِذَا زَادَتْ عَلَى ثَلَاثِينَ فَرْسَخاً جَاءَتْ إِلَى أَرْبَابِهَا بِأَرْزَاقِهَا .

A number of our companions, form Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail, from Muhammad Bin Uzafar who said,

‘I asked Abu Abdullahasws about the bird sent with a message from the remote city which it had never seen at all, so it comes’. So heasws said: ‘O Ibn Uzafar! It would come to the house of its own from thirty Farsakhs (about 120 kilometers) upon its recognition and its reckoning. So when it exceeds upon thirty Farsakhs, it goes to its nourishes with its sustenance’.[2621]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَتَى مِنْ ثَلَاثِينَ فَرْسَخاً فَبِالْهِدَايَةِ وَ مَا كَانَ أَكْثَرَ مِنْ ذَلِكَ فَبِالْأُكُلِ .

A number of our companions, from Sahl Bin Ziyad, raising it, said,

‘Abu Abdullahasws said: ‘What (bird) comes to you from thirty Farsakhs (120 kilometers), so it is by guidance, and what was more than that, so it is by eating’.[2622]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الطَّيْرُ يَجِي‏ءُ مِنَ الْمَكَانِ الْبَعِيدِ قَالَ إِنَّمَا يَجِي‏ءُ لِرِزْقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The bird which comes from the remote place’. Heasws said: ‘But rather, it comes to its sustenance'.[2623]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ دَاوُدَ الْحَدَّادِ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ الْحَمَامُ يُرْسَلْنَ مِنَ الْمَوَاضِعِ الْبَعِيدَةِ فَيَأْتِي وَ يُرْسَلْنَ مِنَ الْمَكَانِ الْقَرِيبِ فَلَا يَأْتِي فَقَالَ إِذَا انْقَطَعَ أُكُلُهُ فَلَا يَأْتِي .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Ali Bin Dawood Al Haddad, from Hareyz,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘The pigeons which are sent with a message from the remote places, so they come, and they are sent from the nearby places so they don’t come’. So heasws said: ‘When its feed is cut-off, so they don’t come’.[2624]

باب الدِّيكِ

Chapter 9 – The Roosters

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دِيكٌ أَبْيَضُ أَفْرَقُ يَحْرُسُ دُوَيْرَةَ أَهْلِهِ وَ سَبْعَ دُوَيْرَاتٍ حَوْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘A white frightening rooster protects a house of its inhabitants, and seven other houses around it’.[2625]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ مَخْلَدٍ الْأَهْوَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِيكٌ أَبْيَضُ أَفْرَقُ يَحْرُسُ دُوَيْرَتَهُ وَ سَبْعَ دُوَيْرَاتٍ حَوْلَهُ وَ لَنَفْضَةٌ مِنْ حَمَامٍ مُنَمَّرَةٍ أَفْضَلُ مِنْ سَبْعِ دُيُوكٍ فُرْقٍ بِيضٍ .

A number of our companions, from Sahl Bin Ziyad, form Ali Bin Suleyman Bin Rusheyd, from Al Qasim Bin Abdul Rahman Al Hashimy, from Muhammad Bin Makhlad Al Ahwazy,

(It has been narrated) from Abu Abdullahasws having said: ‘A white frightening rooster protects its house and seven houses around it, and a swishing (of the wings) from a speckled pigeon is superior than seven white frightening roosters’.[2626]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ ذُكِرَ عِنْدَ أَبِي الْحَسَنِ ( عليه السلام ) حُسْنُ الطَّاوُسِ فَقَالَ لَا يَزِيدُكَ عَلَى حُسْنِ الدِّيكِ الْأَبْيَضِ شَيْ‏ءٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim Al Ja’fary who said,

‘The beauty of peacoks were mentioned in the presence of Abu Al-Hassanasws, so heasws said: ‘It would not increase you anything upon the beauty of the white rooster’.

قَالَ وَ سَمِعْتُهُ يَقُولُ الدِّيكُ أَحْسَنُ صَوْتاً مِنَ الطَّاوُسِ وَ هُوَ أَعْظَمُ بَرَكَةً يُنَبِّهُكَ فِي مَوَاقِيتِ الصَّلَاةِ وَ إِنَّمَا يَدْعُو الطَّاوُسُ بِالْوَيْلِ لِخَطِيئَةِ الَّتِي ابْتُلِيَ بِهَا .

He (the narrator) said, ‘And I heard himasws saying, ‘The rooster is of better voice than the peacock, and it is greater in Blessings. It alerts you during the timings of the Prayers, rather the peacock bewails due to the error which it indulged in’.[2627]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الدِّيكُ الْأَبْيَضُ صَدِيقِي وَ صَدِيقُ كُلِّ مُؤْمِنٍ .

From him, form one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘The white rooster is myasws friend and a friend of every Believer’.[2628]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ فِي الدِّيكِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْقَنَاعَةُ وَ الْمَعْرِفَةُ بِأَوْقَاتِ الصَّلَوَاتِ وَ كَثْرَةُ الطَّرُوقَةِ وَ الْغَيْرَةِ .

From him, from one of his companions, from Abu Shuayb Al Mahamily,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The rooster has five characteristics from the characteristics of the Prophetsas – The generosity, and the bravery, and the contentment, and the recognition of the timings of the Prayers, and the frequency of mating, and the self-esteem’.[2629]

عَنْهُ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) صِيَاحُ الدِّيكِ صَلَاتُهُ وَ ضَرْبُهُ بِجَنَاحِهِ رُكُوعُهُ وَ سُجُودُهُ .

From him, from a number of our companions, from Sahl Bin Ziyad, altogether, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The shrieking of the rooster is its Prayer, and the flapping of its wings are its bowings and its prostrations’.[2630]

باب الْوَرَشَانِ

Chapter 10 – The wood-pigeon (Al-Warshaan)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اتَّخَذَ فِي بَيْتِهِ طَيْراً فَلْيَتَّخِذْ وَرَشَاناً فَإِنَّهُ أَكْثَرُ شَيْئاً لِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ أَكْثَرُ تَسْبِيحاً وَ هُوَ طَيْرٌ يُحِبُّنَا أَهْلَ الْبَيْتِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Bakr Al hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who takes a bird to be in his house, so let him take a Al-Warshaan for it is a thing which frequents in the mentioning of Allahazwj Mighty and Majestic, and frequents in Glorification, and it is a bird beloved to usasws the Peopleasws of the Household’.[2631]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ الْأَصْبَهَانِيِّ قَالَ اسْتَهْدَانِي إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) طَيْراً مِنْ طُيُورِ الْعِرَاقِ فَأَهْدَيْتُ وَرَشَاناً فَدَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَرَآهُ فَقَالَ إِنَّ الْوَرَشَانَ يَقُولُ بُورِكْتُمْ بُورِكْتُمْ فَأَمْسِكُوهُ .

From him, from Bakr Bin Salih, from Muhammad Bin Abu Hamza, from Usman Al Asbahany who said,

‘Ismail son of Abu Abdullahasws gifted me a bird from the birds of Al-Iraq, so I gifted to him Al-Warshaan. So Abu Abdullahasws came covered and heasws saw it, so heasws said: ‘The Warshaan is saying, ‘Blessing be upon you, Blessings be upon you!’, therefore keep it’.[2632]

عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ سَيْفٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ نَهَى ابْنَهُ إِسْمَاعِيلَ عَنِ اتِّخَاذِ الْفَاخِتَةِ وَ قَالَ إِنْ كُنْتَ لَا بُدَّ مُتَّخِذاً فَاتَّخِذْ وَرَشَاناً فَإِنَّهُ كَثِيرُ الذِّكْرِ لِلَّهِ تَبَارَكَ وَ تَعَالَى .

From him, from Al Jamourany, from Ibn Abu Hamza, from sayf, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws that heasws forbade hisasws son Ismail from taking the ring-dove (Fakhta), and said: ‘If it was inevitable that you take, so take Al-Warshaan, for it frequents in the mentioning of Allahazwj Blessed and High’.[2633]

باب الْفَاخِتَةِ وَ الصُّلْصُلِ

Chapter 11 – Al-Fakhta and Al-Sulsul (types of ring-doves)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ فِي دَارِ أَبِي جَعْفَرٍ ( عليه السلام ) فَاخِتَةٌ فَسَمِعَهَا يَوْماً وَ هِيَ تَصِيحُ فَقَالَ لَهُمْ أَ تَدْرُونَ مَا تَقُولُ هَذِهِ الْفَاخِتَةُ قَالُوا لَا قَالَ تَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ ثُمَّ قَالَ لَنَفْقِدَنَّهَا قَبْلَ أَنْ تَفْقِدَنَا ثُمَّ أَمَرَ بِهَا فَذُبِحَتْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, form Hafs Bin Al Bakhtary, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘There used to be in the house of Abu Ja’farasws, a Fakhta, so heasws heard it one days and it was shrieking. So heasws said to them: ‘Do you all know what it this Fakhta is saying?’ They said, ‘No’. Heasws said: ‘It is saying, ‘You are all lost, you are all lost!’ Then heasws said: ‘Weasws will lose it before it loses usasws’. Then heasws ordered for it to be slaughtered’.[2634]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ الْأَصْبَهَانِيِّ قَالَ أَهْدَيْتُ إِلَى إِسْمَاعِيلَ بْنِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) صُلْصُلًا فَدَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رَآهَا قَالَ هَذَا الطَّيْرَ الْمَشُومَ أَخْرِجُوهُ فَإِنَّهُ يَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ فَافْقِدُوهُ قَبْلَ أَنْ يَفْقِدَكُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Bakr Bin Salih, from Muhammad Bin Ab Hamza, from Usman Al Asbahany who said,

‘I gifted a Sulsula to Ismail, son of Abu Abdullahasws. So Abu Abdullahasws came over, and when heasws saw it, said: ‘This is the inauspicious bird. Exit it, for it is saying, ‘You are all lost, you are all lost!’ Therefore lose it before it loses you all’.[2635]

عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) فَقَالَ لِي يَا أَبَا مُحَمَّدٍ اذْهَبْ بِنَا إِلَى إِسْمَاعِيلَ نَعُودُهُ وَ كَانَ شَاكِياً فَقُمْنَا وَ دَخَلْنَا عَلَى إِسْمَاعِيلَ فَإِذَا فِي مَنْزِلِهِ فَاخِتَةٌ فِي قَفَصٍ تَصِيحُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا بُنَيَّ مَا يَدْعُوكَ إِلَى إِمْسَاكِ هَذِهِ الْفَاخِتَةِ أَ وَ مَا عَلِمْتَ أَنَّهَا مَشُومَةٌ أَ وَ مَا تَدْرِي مَا تَقُولُ قَالَ إِسْمَاعِيلُ لَا قَالَ إِنَّمَا تَدْعُو عَلَى أَرْبَابِهَا فَتَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ فَأَخْرِجُوهُ .

From him, from Al Jamourany, from Ibn Abu Hamza, from Sayf Bin Ameyra, from Is’haq Bin Ammar, from Abu Baseer who said,

‘I went over to Abu Abdullahasws, so heasws said to me: ‘O Abu Muhammad! Come with us to Ismail to visit him, and he has been complaining’. So we arose and went over to Ismail, so there was a Fakhta in a cage in his house, shrieking’. So Abu Abdullahasws said: ‘O myasws son! What called you to keep this Fakhta, or do you not know that it is inauspicious, or do you not know what it is saying?’ Ismail said, ‘No’. Heasws said: ‘But rather it is supplicating against its owners, ‘You are lost, you are lost! Therefore exit it’.[2636]

باب الْكِلَابِ

Chapter 12 – The Dogs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ أَنْ يَكُونَ فِي دَارِ الرَّجُلِ الْمُسْلِمِ الْكَلْبُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is abhorrent that there would happen to be the dog in the house of the man’.[2637]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَتَّخِذُ كَلْباً إِلَّا نَقَصَ فِي كُلِّ يَوْمٍ مِنْ عَمَلِ صَاحِبِهِ قِيرَاطٌ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no one who would take a dog except that one carat (unit of measurement) would be reduced from his deeds every day’.[2638]

عَنْهُ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْكَلْبِ نُمْسِكُهُ فِي الدَّارِ قَالَ لَا .

From him, from Usman, from Sama’at who said,

‘I asked about the dog, ‘Can we keep it in the house?’ Heasws said: ‘No’.[2639]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا خَيْرَ فِي الْكِلَابِ إِلَّا كَلْبَ صَيْدٍ أَوْ كَلْبَ مَاشِيَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘There is no goodness in the dogs except for the hunting dog, or a walking dog’.[2640]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمْسِكْ كَلْبَ الصَّيْدِ فِي الدَّارِ إِلَّا أَنْ يَكُونَ بَيْنَكَ وَ بَيْنَهُ بَابٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalif, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not keep a hunting dog in the house except if there happens to be a door between you and it’.[2641]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ كَلْبِ الصَّيْدِ يُمْسَكُ فِي الدَّارِ قَالَ إِذَا كَانَ يُغْلَقُ دُونَهُ الْبَابُ فَلَا بَأْسَ .

From him, from Usman Bin Isa, from Sama’at who said,

‘I asked about a hunting dog, to be kept in the house’. Heasws said: ‘If there was door which could be locked on it, so there is no problem’.[2642]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْكِلَابُ السُّودُ الْبَهِيمُ مِنَ الْجِنِّ .

A number of our companions, from Ahmad Bin Muhammad, and Muhammad Bin yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The dogs, entirely black, are from the Jinn’.[2643]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ إِذَا الْتَفَتَ عَنْ يَسَارِهِ فَإِذَا كَلْبٌ أَسْوَدُ بَهِيمٌ فَقَالَ مَا لَكَ قَبَّحَكَ اللَّهُ مَا أَشَدَّ مُسَارَعَتَكَ وَ إِذَا هُوَ شَبِيهٌ بِالطَّائِرِ فَقُلْتُ مَا هَذَا جُعِلْتُ فِدَاكَ فَقَالَ هَذَا غُثَيْمٌ بَرِيدُ الْجِنِّ مَاتَ هِشَامٌ السَّاعَةَ وَ هُوَ يَطِيرُ يَنْعَاهُ فِي كُلِّ بَلْدَةٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Maalik Bin Atiyya, from Abu Hamza Al Sumaly who said,

‘I was with Abu Abdullahasws in what is between Makkah and Al-Medina, when heasws turned to hisasws left, so there was an entirely black dog. So heasws said: ‘What is the matter with you? Allahazwj Made you ugly, how fiercely you rush! and it was the resemblance of a bird’. So I said, ‘What is this? May I be sacrificed for youasws’. So heasws said: ‘This is Gusaym, a postman of the Jinn. Hisham died at this time, and he (turned himself into) a bird notifying it in every city’.[2644]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْكِلَابُ مِنْ ضَعَفَةِ الْجِنِّ فَإِذَا أَكَلَ أَحَدُكُمُ الطَّعَامَ وَ شَيْ‏ءٌ مِنْهَا بَيْنَ يَدَيْهِ فَلْيُطْعِمْهُ أَوْ لِيَطْرُدْهُ فَإِنَّ لَهَا أَنْفُسَ سَوْءٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The dogs are from the weak ones of the Jinn. So when one of you is eating the meal, and there is something from it in front of him, so let him feed it or let him repel it, for it has an evil self for it’.[2645] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْكِلَابِ فَقَالَ كُلُّ أَسْوَدَ بَهِيمٌ وَ كُلُّ أَحْمَرَ بَهِيمٌ وَ كُلُّ أَبْيَضَ بَهِيمٌ فَذَلِكَ خَلْقٌ مِنَ الْكِلَابِ مِنَ الْجِنِّ وَ مَا كَانَ أَبْلَقَ فَهُوَ مَسْخٌ مِنَ الْجِنِّ وَ الْإِنْسِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salma,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the dogs, so heasws said: ‘Every entirely black one, and every entirely red one, and every entirely white one, so that is a creature from the dogs from the Jinn, and whatever was speckled, so it is one morphed from the Jinn and the humans’.[2646]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَخَّصَ لِأَهْلِ الْقَاصِيَةِ فِي كَلْبٍ يَتَّخِذُونَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww allowed for the people of the countryside to take dogs’.[2647]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَلْبِ السَّلُوقِيِّ قَالَ إِذَا مَسِسْتَهُ فَاغْسِلْ يَدَكَ .

From him, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the greyhound dog. Heasws said: ‘When you touch it, so wash your hand’.[2648]

باب التَّحْرِيشِ بَيْنَ الْبَهَائِمِ

Chapter 13 – The Instigation between the animals

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ سَأَلْتُهُ عَنِ التَّحْرِيشِ بَيْنَ الْبَهَائِمِ فَقَالَ كُلُّهُ مَكْرُوهٌ إِلَّا الْكَلْبَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the instigation between the animals, so heasws said: ‘All of it is abhorred, except for the dog’.[2649]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ مِسْمَعٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّحْرِيشِ بَيْنَ الْبَهَائِمِ فَقَالَ أَكْرَهُ ذَلِكَ إِلَّا الْكِلَابَ .

From him, from Ali Bin Al Hakam, from Aban, from Misma’a who said,

‘I asked Abu Abdullahasws about the instigation between the animals. So heasws said: ‘Iasws dislike that, except for the dogs’.[2650]

––––––––

تَمَّ كِتَابُ الدَّوَاجِنِ مِنَ الْكَافِي وَ الْحَمْدُ لِلَّهِ أَوَّلًا وَ آخِراً وَ يَتْلُوهُ كِتَابُ الْوَصَايَا إِنْ شَاءَ اللَّهُ .

The Book of the Domestic Animals from Al Kafi is completed, and the Praise is for Allahazwj, the first and the last, and it would be followed by the Book of Bequests, Allahazwj Willing’.

out of 788

[1] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 1

[2] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 2

[3] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 3

[4] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 4

[5] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 5

[6] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 6

[7] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 7

[8] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 8

[9] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 9

[10] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 12

[11] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 10

[12] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 11

[13] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 1

[14] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 2

[15] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 3

[16] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 1

[17] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 2

[18] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 3

[19] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 4

[20] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 5

[21] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 6

[22] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 7

[23] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 8

[24] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 9

[25] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 10

[26] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 11

[27] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 12

[28] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 1

[29] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 2

[30] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 3

[31] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 4

[32] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 5

[33] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 6

[34] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 7

[35] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 8

[36] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 9

[37] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 10

[38] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 11

[39] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 12

[40] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 1

[41] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 2

[42] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 3

[43] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 4

[44] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 1

[45] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 2

[46] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 3

[47] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 4

[48] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 5

[49] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 6

[50] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 7

[51] Al Kafi – V 6 – The Book of Aqeeqa Ch 7 H 1

[52] Al Kafi – V 6 – The Book of Aqeeqa Ch 7 H 2

[53] Al Kafi – V 6 – The Book of Aqeeqa Ch 8 H 1

[54] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 1

[55] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 2

[56] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 3

[57] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 1

[58] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 2

[59] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 3

[60] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 4

[61] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 5

[62] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 6

[63] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 7

[64] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 8

[65] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 9

[66] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 10

[67] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 11

[68] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 12

[69] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 13

[70] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 14

[71] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 15

[72] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 16

[73] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 17

[74] Al Kafi – V 6 – The Book of Aqeeqa Ch 11 H 1

[75] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 1

[76] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 2

[77] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 3

[78] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 4

[79] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 5

[80] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 6

[81] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 7

[82] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 1

[83] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 2

[84] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 3

[85] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 4

[86] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 5

[87] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 6

[88] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 1

[89] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 2

[90] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 3

[91] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 4

[92] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 5

[93] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 6

[94] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 7

[95] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 8

[96] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 9

[97] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 1

[98] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 2

[99] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 3

[100] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 4

[101] Al Kafi – V 6 – The Book of Aqeeqa Ch 16 H 1

[102] Al Kafi – V 6 – The Book of Aqeeqa Ch 16 H 2

[103] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 1

[104] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 2

[105] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 3

[106] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 4

[107] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 5

[108] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 6

[109] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 7

[110] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 8

[111] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 9

[112] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 10

[113] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 11

[114] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 12

[115] Al Kafi – V 6 – The Book of Aqeeqa Ch 18 H 1

[116] Al Kafi – V 6 – The Book of Aqeeqa Ch 18 H 2

[117] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 1

[118] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 2

[119] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 3

[120] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 4

[121] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 5

[122] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 6

[123] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 1

[124] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 2

[125] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 3

[126] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 1

[127] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 2

[128] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 3

[129] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 4

[130] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 5

[131] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 6

[132] Al Kafi – V 6 – The Book of Aqeeqa Ch 22 H 1

[133] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 1

[134] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 2

[135] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 3

[136] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 4

[137] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 5

[138] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 6

[139] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 7

[140] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 8

[141] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 9

[142] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 10

[143] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 1

[144] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 2

[145] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 3

[146] Al Kafi – V 6 – The Book of Aqeeqa  Ch 24 H 4

[147] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 5

[148] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 6

[149] Al Kafi – V 6 – The Book of Aqeeqa Ch 25 H 1

[150] Al Kafi – V 6 – The Book of Aqeeqa Ch 25 H 2

[151] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 1

[152] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 2

[153] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 3

[154] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 1

[155] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 2

[156] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 3

[157] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 1

[158] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 2

[159] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 3

[160] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 4

[161] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 5

[162] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 6

[163] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 7

[164] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 8

[165] Al Kafi – V 6 – The Book of Aqeeqa Ch 29 H 1

[166] Al Kafi – V 6 – The Book of Aqeeqa Ch 29 H 2

[167] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 1

[168] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 2

[169] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 3

[170] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 4

[171] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 6

[172] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 7

[173] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 8

[174] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 9

[175] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 10

[176] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 11

[177] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 12

[178] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 13

[179] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 14

[180] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 1

[181] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 2

[182] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 3

[183] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 4

[184] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 5

[185] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 1

[186] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 2

[187] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 3

[188] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 1

[189] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 2

[190] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 3

[191] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 4

[192] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 5

[193] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 6

[194] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 7

[195] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 8

[196] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 1

[197] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 2

[198] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 3

[199] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 4

[200] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 5

[201] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 6

[202] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 1

[203] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 2

[204] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 3

[205] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 4

[206] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 5

[207] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 6

[208] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 7

[209] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 8

[210] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 9

[211] Al Kafi – V 6 – The Book of Aqeeqa Ch 36 1

[212] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 1

[213] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 2

[214] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 3

[215] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 1

[216] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 2

[217] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 3

[218] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 4

[219] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 5

[220] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 6

[221] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 7

[222] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 8

[223] Al Kafi – V 6 – The Book of Divorce Ch 1 H 1

[224] Al Kafi – V 6 – The Book of Divorce Ch 1 H 2

[225] Al Kafi – V 6 – The Book of Divorce Ch 1 H 3

[226] Al Kafi – V 6 – The Book of Divorce Ch 1 H 4

[227] Al Kafi – V 6 – The Book of Divorce Ch 1 H 5

[228] Al Kafi – V 6 – The Book of Divorce Ch 2 H 1

[229] Al Kafi – V 6 – The Book of Divorce Ch 2 H 2

[230] Al Kafi – V 6 – The Book of Divorce Ch 2 H 3

[231] Al Kafi – V 6 – The Book of Divorce Ch 2 H 5

[232] Al Kafi – V 6 – The Book of Divorce Ch 3 H 1

[233] Al Kafi – V 6 – The Book of Divorce Ch 3 H 2

[234] Al Kafi – V 6 – The Book of Divorce Ch 3 H 3

[235] Al Kafi – V 6 – The Book of Divorce Ch 3 H 4

[236] Al Kafi – V 6 – The Book of Divorce Ch 3 H 5

[237] Al Kafi – V 6 – The Book of Divorce Ch 4 H 1

[238] Al Kafi – V 6 – The Book of Divorce Ch 4 H 2

[239] Al Kafi – V 6 – The Book of Divorce Ch 4 H 3

[240] Al Kafi – V 6 – The Book of Divorce Ch 4 H 4

[241] Al Kafi – V 6 – The Book of Divorce Ch 4 H 5

[242] Al Kafi – V 6 – The Book of Divorce Ch 4 H 6

[243] Al Kafi – V 6 – The Book of Divorce Ch 4 H 7

[244] Al Kafi – V 6 – The Book of Divorce Ch 4 H 8

[245] Al Kafi – V 6 – The Book of Divorce Ch 4 H 9

[246] Al Kafi – V 6 – The Book of Divorce Ch 4 H 10

[247] Al Kafi – V 6 – The Book of Divorce Ch 4 H 11

[248] Al Kafi – V 6 – The Book of Divorce Ch 4 H 12

[249] Al Kafi – V 6 – The Book of Divorce Ch 4 H 13

[250] Al Kafi – V 6 – The Book of Divorce Ch 4 H 14

[251] Al Kafi – V 6 – The Book of Divorce Ch 4 H 15

[252] Al Kafi – V 6 – The Book of Divorce Ch 4 H 16

[253] Al Kafi – V 6 – The Book of Divorce Ch 4 H 17

[254] Al Kafi – V 6 – The Book of Divorce Ch 4 H 18

[255] Al Kafi – V 6 – The Book of Divorce Ch 5 H 1

[256] Al Kafi – V 6 – The Book of Divorce Ch 5 H 2

[257] Al Kafi – V 6 – The Book of Divorce Ch 5 H 3

[258] Al Kafi – V 6 – The Book of Divorce Ch 6 H 1

[259] Al Kafi – V 6 – The Book of Divorce Ch 6 H 2

[260] Al Kafi – V 6 – The Book of Divorce Ch 6 H 3

[261] Al Kafi – V 6 – The Book of Divorce Ch 6 H 4

[262] Al Kafi – V 6 – The Book of Divorce Ch 6 H 5

[263] Al Kafi – V 6 – The Book of Divorce Ch 7 H 1

[264] Al Kafi – V 6 – The Book of Divorce Ch 7 H 2

[265] Al Kafi – V 6 – The Book of Divorce Ch 8 H 1

[266] Al Kafi – V 6 – The Book of Divorce Ch 8 H 2

[267] Al Kafi – V 6 – The Book of Divorce Ch 8 H 3

[268] Al Kafi – V 6 – The Book of Divorce Ch 8 H 4

[269] Al Kafi – V 6 – The Book of Divorce Ch 8 H 5

[270] Al Kafi – V 6 – The Book of Divorce Ch 8 H 6

[271] Al Kafi – V 6 – The Book of Divorce Ch 8 H 7

[272] Al Kafi – V 6 – The Book of Divorce Ch 8 H 8

[273] Al Kafi – V 6 – The Book of Divorce Ch 8 H 9

[274] Al Kafi – V 6 – The Book of Divorce Ch 9 H 1

[275] Al Kafi – V 6 – The Book of Divorce Ch 9 H 2

[276] Al Kafi – V 6 – The Book of Divorce Ch 9 H 3

[277] Al Kafi – V 6 – The Book of Divorce Ch 9 H 4

[278] Al Kafi – V 6 – The Book of Divorce Ch 10 H 1

[279] Al Kafi – V 6 – The Book of Divorce Ch 10 H 2

[280] Al Kafi – V 6 – The Book of Divorce Ch 10 H 3

[281] Al Kafi – V 6 – The Book of Divorce Ch 10 H 3

[282] Al Kafi – V 6 – The Book of Divorce Ch 11 H 1

[283] Al Kafi – V 6 – The Book of Divorce Ch 11 H 2

[284] Al Kafi – V 6 – The Book of Divorce Ch 11 H 3

[285] Al Kafi – V 6 – The Book of Divorce Ch 11 H 4

[286] Al Kafi – V 6 – The Book of Divorce Ch 12 H 1

[287] Al Kafi – V 6 – The Book of Divorce Ch 13 H 1

[288] Al Kafi – V 6 – The Book of Divorce Ch 13 H 2

[289] Al Kafi – V 6 – The Book of Divorce Ch 13 H 3

[290] Al Kafi – V 6 – The Book of Divorce Ch 13 H 4

[291] Al Kafi – V 6 – The Book of Divorce Ch 13 H 5

[292] Al Kafi – V 6 – The Book of Divorce Ch 14 H 1

[293] Al Kafi – V 6 – The Book of Divorce Ch 14 H 2

[294] Al Kafi – V 6 – The Book of Divorce Ch 14 H 3

[295] Al Kafi – V 6 – The Book of Divorce Ch 14 H 4

[296] Al Kafi – V 6 – The Book of Divorce Ch 14 H 5

[297] Al Kafi – V 6 – The Book of Divorce Ch 15 H 1

[298] Al Kafi – V 6 – The Book of Divorce Ch 15 H 2

[299] Al Kafi – V 6 – The Book of Divorce Ch 15 H 3

[300] Al Kafi – V 6 – The Book of Divorce Ch 16 H 1

[301] Al Kafi – V 6 – The Book of Divorce Ch 17 H 1

[302] Al Kafi – V 6 – The Book of Divorce Ch 17 H 2

[303] Al Kafi – V 6 – The Book of Divorce Ch 17 H 3

[304] Al Kafi – V 6 – The Book of Divorce Ch 17 H 4

[305] Al Kafi – V 6 – The Book of Divorce Ch 17 H 5

[306] Al Kafi – V 6 – The Book of Divorce Ch 17 H 6

[307] Al Kafi – V 6 – The Book of Divorce Ch 18 H 1

[308] Al Kafi – V 6 – The Book of Divorce Ch 18 H 2

[309] Al Kafi – V 6 – The Book of Divorce Ch 18 H 3

[310] Al Kafi – V 6 – The Book of Divorce Ch 18 H 4

[311] Al Kafi – V 6 – The Book of Divorce Ch 19 H 1

[312] Al Kafi – V 6 – The Book of Divorce Ch 19 H 2

[313] Al Kafi – V 6 – The Book of Divorce Ch 20 H 1

[314] Al Kafi – V 6 – The Book of Divorce Ch 20 H 2

[315] Al Kafi – V 6 – The Book of Divorce Ch 20 H 3

[316] Al Kafi – V 6 – The Book of Divorce Ch 21 H 1

[317] Al Kafi – V 6 – The Book of Divorce Ch 21 H 2

[318] Al Kafi – V 6 – The Book of Divorce Ch 21 H 3

[319] Al Kafi – V 6 – The Book of Divorce Ch 21 H 4

[320] Al Kafi – V 6 – The Book of Divorce Ch 21 H 5

[321] Al Kafi – V 6 – The Book of Divorce Ch 21 H 6

[322] Al Kafi – V 6 – The Book of Divorce Ch 21 H 7

[323] Al Kafi – V 6 – The Book of Divorce Ch 21 H 8

[324] Al Kafi – V 6 – The Book of Divorce Ch 21 H 9

[325] Al Kafi – V 6 – The Book of Divorce Ch 22 H 1

[326] Al Kafi – V 6 – The Book of Divorce Ch 22 H 2

[327] Al Kafi – V 6 – The Book of Divorce Ch 22 H 3

[328] Al Kafi – V 6 – The Book of Divorce Ch 22 H 4

[329] Al Kafi – V 6 – The Book of Divorce Ch 22 H 5

[330] Al Kafi – V 6 – The Book of Divorce Ch 22 H 6

[331] Al Kafi – V 6 – The Book of Divorce Ch 22 H 7

[332] Al Kafi – V 6 – The Book of Divorce Ch 22 H 8

[333] Al Kafi – V 6 – The Book of Divorce Ch 22 H 9

[334] Al Kafi – V 6 – The Book of Divorce Ch 22 H 10

[335] Al Kafi – V 6 – The Book of Divorce Ch 22 H 11

[336] Al Kafi – V 6 – The Book of Divorce Ch 22 H 11

[337] Al Kafi – V 6 – The Book of Divorce Ch 23 H 1

[338] Al Kafi – V 6 – The Book of Divorce Ch 23 H 2

[339] Al Kafi – V 6 – The Book of Divorce Ch 23 H 3

[340] Al Kafi – V 6 – The Book of Divorce Ch 23 H 4

[341] Al Kafi – V 6 – The Book of Divorce Ch 23 H 5

[342] Al Kafi – V 6 – The Book of Divorce Ch 23 H 6

[343] Al Kafi – V 6 – The Book of Divorce Ch 23 H 7

[344] Al Kafi – V 6 – The Book of Divorce Ch 24 H 1

[345] Al Kafi – V 6 – The Book of Divorce Ch 24 H 2

[346] Al Kafi – V 6 – The Book of Divorce Ch 24 H 3

[347] Al Kafi – V 6 – The Book of Divorce Ch 24 H 4

[348] Al Kafi – V 6 – The Book of Divorce Ch 24 H 5

[349] Al Kafi – V 6 – The Book of Divorce Ch 25 H 1

[350] Al Kafi – V 6 – The Book of Divorce Ch 26 H 1

[351] Al Kafi – V 6 – The Book of Divorce Ch 26 H 2

[352] Al Kafi – V 6 – The Book of Divorce Ch 26 H 3

[353] Al Kafi – V 6 – The Book of Divorce Ch 26 H 4

[354] Al Kafi – V 6 – The Book of Divorce Ch 26 H 5

[355] Al Kafi – V 6 – The Book of Divorce Ch 26 H 6

[356] Al Kafi – V 6 – The Book of Divorce Ch 26 H 7

[357] Al Kafi – V 6 – The Book of Divorce Ch 26 H 8

[358] Al Kafi – V 6 – The Book of Divorce Ch 26 H 9

[359] Al Kafi – V 6 – The Book of Divorce Ch 26 H 10

[360] Al Kafi – V 6 – The Book of Divorce Ch 26 H 11

[361] Al Kafi – V 6 – The Book of Divorce Ch 27 H 1

[362] Al Kafi – V 6 – The Book of Divorce Ch 27 H 2

[363] Al Kafi – V 6 – The Book of Divorce Ch 27 H 3

[364] Al Kafi – V 6 – The Book of Divorce Ch 27 H 4

[365] Al Kafi – V 6 – The Book of Divorce Ch 28 H 1

[366] Al Kafi – V 6 – The Book of Divorce Ch 28 H 2

[367] Al Kafi – V 6 – The Book of Divorce Ch 28 H 3

[368] Al Kafi – V 6 – The Book of Divorce Ch 28 H 4

[369] Al Kafi – V 6 – The Book of Divorce Ch 28 H 5

[370] Al Kafi – V 6 – The Book of Divorce Ch 28 H 6

[371] Al Kafi – V 6 – The Book of Divorce Ch 28 H 7

[372] Al Kafi – V 6 – The Book of Divorce Ch 28 H 8

[373] Al Kafi – V 6 – The Book of Divorce Ch 28 H 9

[374] Al Kafi – V 6 – The Book of Divorce Ch 28 H 10

[375] Al Kafi – V 6 – The Book of Divorce Ch 28 H 11

[376] Al Kafi – V 6 – The Book of Divorce Ch 28 H 12

[377] Al Kafi – V 6 – The Book of Divorce Ch 28 H 13

[378] Al Kafi – V 6 – The Book of Divorce Ch 28 H 14

[379] Al Kafi – V 6 – The Book of Divorce Ch 29 H 1

[380] Al Kafi – V 6 – The Book of Divorce Ch 29 H 2

[381] Al Kafi – V 6 – The Book of Divorce Ch 30 H 1

[382] Al Kafi – V 6 – The Book of Divorce Ch 31 H 1

[383] Al Kafi – V 6 – The Book of Divorce Ch 32 H 1

[384] Al Kafi – V 6 – The Book of Divorce Ch 33 H 1

[385] Al Kafi – V 6 – The Book of Divorce Ch 33 H 2

[386] Al Kafi – V 6 – The Book of Divorce Ch 33 H 3

[387] Al Kafi – V 6 – The Book of Divorce Ch 33 H 4

[388] Al Kafi – V 6 – The Book of Divorce Ch 33 H 5

[389] Al Kafi – V 6 – The Book of Divorce Ch 33 H 6

[390] Al Kafi – V 6 – The Book of Divorce Ch 33 H 7

[391] Al Kafi – V 6 – The Book of Divorce Ch 33 H 8

[392] Al Kafi – V 6 – The Book of Divorce Ch 33 H 9

[393] Al Kafi – V 6 – The Book of Divorce Ch 33 H 10

[394] Al Kafi – V 6 – The Book of Divorce Ch 33 H 11

[395] Al Kafi – V 6 – The Book of Divorce Ch 34 H 1

[396] Al Kafi – V 6 – The Book of Divorce Ch 35 H 1

[397] Al Kafi – V 6 – The Book of Divorce Ch 35 H 2

[398] Al Kafi – V 6 – The Book of Divorce Ch 35 H 3

[399] Al Kafi – V 6 – The Book of Divorce Ch 35 H 4

[400] Al Kafi – V 6 – The Book of Divorce Ch 35 H 5

[401] Al Kafi – V 6 – The Book of Divorce Ch 36 H 1

[402] Al Kafi – V 6 – The Book of Divorce Ch 36 H 2

[403] Al Kafi – V 6 – The Book of Divorce Ch 36 H 3

[404] Al Kafi – V 6 – The Book of Divorce Ch 36 H 4

[405] Al Kafi – V 6 – The Book of Divorce Ch 37 H 1

[406] Al Kafi – V 6 – The Book of Divorce Ch 37 H 2

[407] Al Kafi – V 6 – The Book of Divorce Ch 37 H 3

[408] Al Kafi – V 6 – The Book of Divorce Ch 37 H 4

[409] Al Kafi – V 6 – The Book of Divorce Ch 37 H 5

[410] Al Kafi – V 6 – The Book of Divorce Ch 38 H 1

[411] Al Kafi – V 6 – The Book of Divorce Ch 38 H 3

[412] Al Kafi – V 6 – The Book of Divorce Ch 38 H 4

[413] Al Kafi – V 6 – The Book of Divorce Ch 38 H 5

[414] Al Kafi – V 6 – The Book of Divorce Ch 39 H 1

[415] Al Kafi – V 6 – The Book of Divorce Ch 39 H 2

[416] Al Kafi – V 6 – The Book of Divorce Ch 39 H 3

[417] Al Kafi – V 6 – The Book of Divorce Ch 39 H 4

[418] Al Kafi – V 6 – The Book of Divorce Ch 39 H 5

[419] Al Kafi – V 6 – The Book of Divorce Ch 39 H 6

[420] Al Kafi – V 6 – The Book of Divorce Ch 39 H 7

[421] Al Kafi – V 6 – The Book of Divorce Ch 39 H 8

[422] Al Kafi – V 6 – The Book of Divorce Ch 39 H 9

[423] Al Kafi – V 6 – The Book of Divorce Ch 39 H 10

[424] Al Kafi – V 6 – The Book of Divorce Ch 39 H 11

[425] Al Kafi – V 6 – The Book of Divorce Ch 39 H 12

[426] Al Kafi – V 6 – The Book of Divorce Ch 39 H 13

[427] Al Kafi – V 6 – The Book of Divorce Ch 39 H 14

[428] Al Kafi – V 6 – The Book of Divorce Ch 40 H 1

[429] Al Kafi – V 6 – The Book of Divorce Ch 40 H 2

[430] Al Kafi – V 6 – The Book of Divorce Ch 40 H 3

[431] Al Kafi – V 6 – The Book of Divorce Ch 40 H 4

[432] Al Kafi – V 6 – The Book of Divorce Ch 40 H 5

[433] Al Kafi – V 6 – The Book of Divorce Ch 40 H 6

[434] Al Kafi – V 6 – The Book of Divorce Ch 40 H 7

[435] Al Kafi – V 6 – The Book of Divorce Ch 40 H 8

[436] Al Kafi – V 6 – The Book of Divorce Ch 40 H 9

[437] Al Kafi – V 6 – The Book of Divorce Ch 41 H 1

[438] Al Kafi – V 6 – The Book of Divorce Ch 41 H 2

[439] Al Kafi – V 6 – The Book of Divorce Ch 41 H 3

[440] Al Kafi – V 6 – The Book of Divorce Ch 41 H 4

[441] Al Kafi – V 6 – The Book of Divorce Ch 41 H 5

[442] Al Kafi – V 6 – The Book of Divorce Ch 41 H 6

[443] Al Kafi – V 6 – The Book of Divorce Ch 41 H 7

[444] Al Kafi – V 6 – The Book of Divorce Ch 41 H 9

[445] Al Kafi – V 6 – The Book of Divorce Ch 42 H 1

[446] Al Kafi – V 6 – The Book of Divorce Ch 42 H 2

[447] Al Kafi – V 6 – The Book of Divorce Ch 42 H 3

[448] Al Kafi – V 6 – The Book of Divorce Ch 42 H 4

[449] Al Kafi – V 6 – The Book of Divorce Ch 42 H 5

[450] Al Kafi – V 6 – The Book of Divorce Ch 42 H 6

[451] Al Kafi – V 6 – The Book of Divorce Ch 42 H 7

[452] Al Kafi – V 6 – The Book of Divorce Ch 43 H 1

[453] Al Kafi – V 6 – The Book of Divorce Ch 44 H 1

[454] Al Kafi – V 6 – The Book of Divorce Ch 44 H 2

[455] Al Kafi – V 6 – The Book of Divorce Ch 44 H 3

[456] Al Kafi – V 6 – The Book of Divorce Ch 44 H 4

[457] Al Kafi – V 6 – The Book of Divorce Ch 44 H 5

[458] Al Kafi – V 6 – The Book of Divorce Ch 44 H 6

[459] Al Kafi – V 6 – The Book of Divorce Ch 44 H 7

[460] Al Kafi – V 6 – The Book of Divorce Ch 44 H 8

[461] Al Kafi – V 6 – The Book of Divorce Ch 44 H 9

[462] Al Kafi – V 6 – The Book of Divorce Ch 44 H 10

[463] Al Kafi – V 6 – The Book of Divorce Ch 45 H 3

[464] Al Kafi – V 6 – The Book of Divorce Ch 45 H 4

[465] Al Kafi – V 6 – The Book of Divorce Ch 45 H 5

[466] Al Kafi – V 6 – The Book of Divorce Ch 45 H 6

[467] Al Kafi – V 6 – The Book of Divorce Ch 45 H 7

[468] Al Kafi – V 6 – The Book of Divorce Ch 45 H 8

[469] Al Kafi – V 6 – The Book of Divorce Ch 45 H 9

[470] Al Kafi – V 6 – The Book of Divorce Ch 45 H 10

[471] Al Kafi – V 6 – The Book of Divorce Ch 45 H 11

[472] Al Kafi – V 6 – The Book of Divorce Ch 45 H 12

[473] Al Kafi – V 6 – The Book of Divorce Ch 45 H 13

[474] Al Kafi – V 6 – The Book of Divorce Ch 45 H 14

[475] Al Kafi – V 6 – The Book of Divorce Ch 46 H 1

[476] Al Kafi – V 6 – The Book of Divorce Ch 46 H 2

[477] Al Kafi – V 6 – The Book of Divorce Ch 46 H 3

[478] Al Kafi – V 6 – The Book of Divorce Ch 46 H 4

[479] Al Kafi – V 6 – The Book of Divorce Ch 46 H 5

[480] Al Kafi – V 6 – The Book of Divorce Ch 46 H 6

[481] Al Kafi – V 6 – The Book of Divorce Ch 46 H 7

[482] Al Kafi – V 6 – The Book of Divorce Ch 46 H 8

[483] Al Kafi – V 6 – The Book of Divorce Ch 46 H 9

[484] Al Kafi – V 6 – The Book of Divorce Ch 46 H 10

[485] Al Kafi – V 6 – The Book of Divorce Ch 46 H 11

[486] Al Kafi – V 6 – The Book of Divorce Ch 47 H 1

[487] Al Kafi – V 6 – The Book of Divorce Ch 47 H 2

[488] Al Kafi – V 6 – The Book of Divorce Ch 47 H 3

[489] Al Kafi – V 6 – The Book of Divorce Ch 47 H 4

[490] Al Kafi – V 6 – The Book of Divorce Ch 47 H 5

[491] Al Kafi – V 6 – The Book of Divorce Ch 47 H 6

[492] Al Kafi – V 6 – The Book of Divorce Ch 48 H 1

[493] Al Kafi – V 6 – The Book of Divorce Ch 48 H 2

[494] Al Kafi – V 6 – The Book of Divorce Ch 48 H 3

[495] Al Kafi – V 6 – The Book of Divorce Ch 48 H 4

[496] Al Kafi – V 6 – The Book of Divorce Ch 48 H 5

[497] Al Kafi – V 6 – The Book of Divorce Ch 48 H 6

[498] Al Kafi – V 6 – The Book of Divorce Ch 48 H 7

[499] Al Kafi – V 6 – The Book of Divorce Ch 48 H 8

[500] Al Kafi – V 6 – The Book of Divorce Ch 48 H 9

[501] Al Kafi – V 6 – The Book of Divorce Ch 48 H 10

[502] Al Kafi – V 6 – The Book of Divorce Ch 48 H 11

[503] Al Kafi – V 6 – The Book of Divorce Ch 48 H 12

[504] Al Kafi – V 6 – The Book of Divorce Ch 49 H 1

[505] Al Kafi – V 6 – The Book of Divorce Ch 50 H 1

[506] Al Kafi – V 6 – The Book of Divorce Ch 50 H 2

[507] Al Kafi – V 6 – The Book of Divorce Ch 50 H 3

[508] Al Kafi – V 6 – The Book of Divorce Ch 50 H 4

[509] Al Kafi – V 6 – The Book of Divorce Ch 50 H 5

[510] Al Kafi – V 6 – The Book of Divorce Ch 51 H 1

[511] Al Kafi – V 6 – The Book of Divorce Ch 51 H 2

[512] Al Kafi – V 6 – The Book of Divorce Ch 51 H 3

[513] Al Kafi – V 6 – The Book of Divorce Ch 51 H 4

[514] Al Kafi – V 6 – The Book of Divorce Ch 51 H 5

[515] Al Kafi – V 6 – The Book of Divorce Ch 51 H 6

[516] Al Kafi – V 6 – The Book of Divorce Ch 51 H 7

[517] Al Kafi – V 6 – The Book of Divorce Ch 52 H 1

[518] Al Kafi – V 6 – The Book of Divorce Ch 52 H 2

[519] Al Kafi – V 6 – The Book of Divorce Ch 52 H 3

[520] Al Kafi – V 6 – The Book of Divorce Ch 52 H 4

[521] Al Kafi – V 6 – The Book of Divorce Ch 53 H 1

[522] Al Kafi – V 6 – The Book of Divorce Ch 53 H 2

[523] Al Kafi – V 6 – The Book of Divorce Ch 53 H 3

[524] Al Kafi – V 6 – The Book of Divorce Ch 53 H 4

[525] Al Kafi – V 6 – The Book of Divorce Ch 53 H 5

[526] Al Kafi – V 6 – The Book of Divorce Ch 54 H 1

[527] Al Kafi – V 6 – The Book of Divorce Ch 54 H 2

[528] Al Kafi – V 6 – The Book of Divorce Ch 54 H 3

[529] Al Kafi – V 6 – The Book of Divorce Ch 54 H 4

[530] Al Kafi – V 6 – The Book of Divorce Ch 55 H 1

[531] Al Kafi – V 6 – The Book of Divorce Ch 55 H 2

[532] Al Kafi – V 6 – The Book of Divorce Ch 55 H 3

[533] Al Kafi – V 6 – The Book of Divorce Ch 55 H 4

[534] Al Kafi – V 6 – The Book of Divorce Ch 55 H 5

[535] Al Kafi – V 6 – The Book of Divorce Ch 55 H 6

[536] Al Kafi – V 6 – The Book of Divorce Ch 56 H 1

[537] Al Kafi – V 6 – The Book of Divorce Ch 56 H 2

[538] Al Kafi – V 6 – The Book of Divorce Ch 56 H 3

[539] Al Kafi – V 6 – The Book of Divorce Ch 56 H 4

[540] Al Kafi – V 6 – The Book of Divorce Ch 56 H 6

[541] Al Kafi – V 6 – The Book of Divorce Ch 56 H 7

[542] Al Kafi – V 6 – The Book of Divorce Ch 56 H 8

[543] Al Kafi – V 6 – The Book of Divorce Ch 56 H 9

[544] Al Kafi – V 6 – The Book of Divorce Ch 56 H 10

[545] Al Kafi – V 6 – The Book of Divorce Ch 56 H 11

[546] Al Kafi – V 6 – The Book of Divorce Ch 56 H 12

[547] Al Kafi – V 6 – The Book of Divorce Ch 56 H 13

[548] Al Kafi – V 6 – The Book of Divorce Ch 57 H 1

[549] Al Kafi – V 6 – The Book of Divorce Ch 57 H 2

[550] Al Kafi – V 6 – The Book of Divorce Ch 57 H 3

[551] Al Kafi – V 6 – The Book of Divorce Ch 57 H 4

[552] Al Kafi – V 6 – The Book of Divorce Ch 58 H 1

[553] Al Kafi – V 6 – The Book of Divorce Ch 58 H 2

[554] Al Kafi – V 6 – The Book of Divorce Ch 58 H 3

[555] Al Kafi – V 6 – The Book of Divorce Ch 58 H 4

[556] Al Kafi – V 6 – The Book of Divorce Ch 59 H 1

[557] Al Kafi – V 6 – The Book of Divorce Ch 59 H 2

[558] Al Kafi – V 6 – The Book of Divorce Ch 59 H 3

[559] Al Kafi – V 6 – The Book of Divorce Ch 60 H 1

[560] Al Kafi – V 6 – The Book of Divorce Ch 60 H 2

[561] Al Kafi – V 6 – The Book of Divorce Ch 60 H 3

[562] Al Kafi – V 6 – The Book of Divorce Ch 60 H 4

[563] Al Kafi – V 6 – The Book of Divorce Ch 61 H 1

[564] Al Kafi – V 6 – The Book of Divorce Ch 61 H 2

[565] Al Kafi – V 6 – The Book of Divorce Ch 61 H 3

[566] Al Kafi – V 6 – The Book of Divorce Ch 61 H 4

[567] Al Kafi – V 6 – The Book of Divorce Ch 61 H 5

[568] Al Kafi – V 6 – The Book of Divorce Ch 61 H 6

[569] Al Kafi – V 6 – The Book of Divorce Ch 62 H 1

[570] Al Kafi – V 6 – The Book of Divorce Ch 62 H 2

[571] Al Kafi – V 6 – The Book of Divorce Ch 62 H 3

[572] Al Kafi – V 6 – The Book of Divorce Ch 62 H 4

[573] Al Kafi – V 6 – The Book of Divorce Ch 62 H 5

[574] Al Kafi – V 6 – The Book of Divorce Ch 62 H 6

[575] Al Kafi – V 6 – The Book of Divorce Ch 62 H 7

[576] Al Kafi – V 6 – The Book of Divorce Ch 62 H 8

[577] Al Kafi – V 6 – The Book of Divorce Ch 62 H 9

[578] Al Kafi – V 6 – The Book of Divorce Ch 62 H 10

[579] Al Kafi – V 6 – The Book of Divorce Ch 63 H 1

[580] Al Kafi – V 6 – The Book of Divorce Ch 63 H 2

[581] Al Kafi – V 6 – The Book of Divorce Ch 63 H 3

[582] Al Kafi – V 6 – The Book of Divorce Ch 63 H 4

[583] Al Kafi – V 6 – The Book of Divorce Ch 63 H 5

[584] Al Kafi – V 6 – The Book of Divorce Ch 63 H 6

[585] Al Kafi – V 6 – The Book of Divorce Ch 63 H 7

[586] Al Kafi – V 6 – The Book of Divorce Ch 63 H 8

[587] Al Kafi – V 6 – The Book of Divorce Ch 63 H 9

[588] Al Kafi – V 6 – The Book of Divorce Ch 63 H 10

[589] Al Kafi – V 6 – The Book of Divorce Ch 64 H 1

[590] Al Kafi – V 6 – The Book of Divorce Ch 64 H 2

[591] Al Kafi – V 6 – The Book of Divorce Ch 64 H 3

[592] Al Kafi – V 6 – The Book of Divorce Ch 64 H 4

[593] Al Kafi – V 6 – The Book of Divorce Ch 64 H 5

[594] Al Kafi – V 6 – The Book of Divorce Ch 64 H 6

[595] Al Kafi – V 6 – The Book of Divorce Ch 64 H 7

[596] Al Kafi – V 6 – The Book of Divorce Ch 64 H 8

[597] Al Kafi – V 6 – The Book of Divorce Ch 64 H 9

[598] Al Kafi – V 6 – The Book of Divorce Ch 65 H 1

[599] Al Kafi – V 6 – The Book of Divorce Ch 65 H 2

[600] Al Kafi – V 6 – The Book of Divorce Ch 65 H 3

[601] Al Kafi – V 6 – The Book of Divorce Ch 66 H 1

[602] Al Kafi – V 6 – The Book of Divorce Ch 66 H 2

[603] Al Kafi – V 6 – The Book of Divorce Ch 66 H 3

[604] Al Kafi – V 6 – The Book of Divorce Ch 66 H 4

[605] Al Kafi – V 6 – The Book of Divorce Ch 66 H 5

[606] Al Kafi – V 6 – The Book of Divorce Ch 67 H 1

[607] Al Kafi – V 6 – The Book of Divorce Ch 67 H 2

[608] Al Kafi – V 6 – The Book of Divorce Ch 67 H 3

[609] Al Kafi – V 6 – The Book of Divorce Ch 67 H 4

[610] Al Kafi – V 6 – The Book of Divorce Ch 68 H 1

[611] Al Kafi – V 6 – The Book of Divorce Ch 68 H 2

[612] Al Kafi – V 6 – The Book of Divorce Ch 68 H 3

[613] Al Kafi – V 6 – The Book of Divorce Ch 68 H 4

[614] Al Kafi – V 6 – The Book of Divorce Ch 68 H 5

[615] Al Kafi – V 6 – The Book of Divorce Ch 69 H 1

[616] Al Kafi – V 6 – The Book of Divorce Ch 69 H 2

[617] Al Kafi – V 6 – The Book of Divorce Ch 70 H 1

[618] Al Kafi – V 6 – The Book of Divorce Ch 71 H 1

[619] Al Kafi – V 6 – The Book of Divorce Ch 72 H 1

[620] Al Kafi – V 6 – The Book of Divorce Ch 72 H 2

[621] Al Kafi – V 6 – The Book of Divorce Ch 72 H 3

[622] Al Kafi – V 6 – The Book of Divorce Ch 72 H 4

[623] Al Kafi – V 6 – The Book of Divorce Ch 72 H 5

[624] Al Kafi – V 6 – The Book of Divorce Ch 72 H 6

[625] Al Kafi – V 6 – The Book of Divorce Ch 72 H 7

[626] Al Kafi – V 6 – The Book of Divorce Ch 72 H 8

[627] Al Kafi – V 6 – The Book of Divorce Ch 72 H 9

[628] Al Kafi – V 6 – The Book of Divorce Ch 72 H 10

[629] Al Kafi – V 6 – The Book of Divorce Ch 72 H 11

[630] Al Kafi – V 6 – The Book of Divorce Ch 72 H 12

[631] Al Kafi – V 6 – The Book of Divorce Ch 72 H 13

[632] Al Kafi – V 6 – The Book of Divorce Ch 72 H 14

[633] Al Kafi – V 6 – The Book of Divorce Ch 72 H 15

[634] Al Kafi – V 6 – The Book of Divorce Ch 72 H 16

[635] Al Kafi – V 6 – The Book of Divorce Ch 72 H 17

[636] Al Kafi – V 6 – The Book of Divorce Ch 72 H 18

[637] Al Kafi – V 6 – The Book of Divorce Ch 72 H 19

[638] Al Kafi – V 6 – The Book of Divorce Ch 72 H 20

[639] Al Kafi – V 6 – The Book of Divorce Ch 72 H 21

[640] Al Kafi – V 6 – The Book of Divorce Ch 72 H 22

[641] Al Kafi – V 6 – The Book of Divorce Ch 72 H 23

[642] Al Kafi – V 6 – The Book of Divorce Ch 72 H 24

[643] Al Kafi – V 6 – The Book of Divorce Ch 72 H 25

[644] Al Kafi – V 6 – The Book of Divorce Ch 72 H 26

[645] Al Kafi – V 6 – The Book of Divorce Ch 72 H 27

[646] Al Kafi – V 6 – The Book of Divorce Ch 72 H 28

[647] Al Kafi – V 6 – The Book of Divorce Ch 72 H 29

[648] Al Kafi – V 6 – The Book of Divorce Ch 72 H 30

[649] Al Kafi – V 6 – The Book of Divorce Ch 72 H 31

[650] Al Kafi – V 6 – The Book of Divorce Ch 72 H 32

[651] Al Kafi – V 6 – The Book of Divorce Ch 72 H 33

[652] Al Kafi – V 6 – The Book of Divorce Ch 72 H 34

[653] Al Kafi – V 6 – The Book of Divorce Ch 72 H 35

[654] Al Kafi – V 6 – The Book of Divorce Ch 72 H 36

[655] Al Kafi – V 6 – The Book of Divorce Ch 73 H 1

[656] Al Kafi – V 6 – The Book of Divorce Ch 73 H 2

[657] Al Kafi – V 6 – The Book of Divorce Ch 73 H 3

[658] Al Kafi – V 6 – The Book of Divorce Ch 73 H 4

[659] Al Kafi – V 6 – The Book of Divorce Ch 73 H 5

[660] Al Kafi – V 6 – The Book of Divorce Ch 73 H 6

[661] Al Kafi – V 6 – The Book of Divorce Ch 73 H 7

[662] Al Kafi – V 6 – The Book of Divorce Ch 73 H 8

[663] Al Kafi – V 6 – The Book of Divorce Ch 73 H 9

[664] Al Kafi – V 6 – The Book of Divorce Ch 73 H 10

[665] Al Kafi – V 6 – The Book of Divorce Ch 73 H 11

[666] Al Kafi – V 6 – The Book of Divorce Ch 73 H 12

[667] Al Kafi – V 6 – The Book of Divorce Ch 73 H 13

[668] Al Kafi – V 6 – The Book of Divorce Ch 73 H 14

[669] Al Kafi – V 6 – The Book of Divorce Ch 73 H 15

[670] Al Kafi – V 6 – The Book of Divorce Ch 73 H 16

[671] Al Kafi – V 6 – The Book of Divorce Ch 73 H 17

[672] Al Kafi – V 6 – The Book of Divorce Ch 73 H 18

[673] Al Kafi – V 6 – The Book of Divorce Ch 73 H 19

[674] Al Kafi – V 6 – The Book of Divorce Ch 73 H 20

[675] Al Kafi – V 6 – The Book of Divorce Ch 73 H 21

[676] Al Kafi – V 6 – The Book of Divorce Ch 74 H 1

[677] Al Kafi – V 6 – The Book of Divorce Ch 74 H 2

[678] Al Kafi – V 6 – The Book of Divorce Ch 74 H 3

[679] Al Kafi – V 6 – The Book of Divorce Ch 74 H 4

[680] Al Kafi – V 6 – The Book of Divorce Ch 74 H 5

[681] Al Kafi – V 6 – The Book of Divorce Ch 75 H 1

[682] Al Kafi – V 6 – The Book of Divorce Ch 75 H 2

[683] Al Kafi – V 6 – The Book of Divorce Ch 75 H 3

[684] Al Kafi – V 6 – The Book of Divorce Ch 75 H 4

[685] Al Kafi – V 6 – The Book of Divorce Ch 75 H 5

[686] Al Kafi – V 6 – The Book of Divorce Ch 75 H 6

[687] Al Kafi – V 6 – The Book of Divorce Ch 75 H 7

[688] Al Kafi – V 6 – The Book of Divorce Ch 75 H 8

[689] Al Kafi – V 6 – The Book of Divorce Ch 76 H 1

[690] Al Kafi – V 6 – The Book of Divorce Ch 76 H 2

[691] Al Kafi – V 6 – The Book of Divorce Ch 76 H 3

[692] Al Kafi – V 6 – The Book of Divorce Ch 76 H 4

[693] Al Kafi – V 6 – The Book of Divorce Ch 76 H 5

[694] Al Kafi – V 6 – The Book of Divorce Ch 77 H 1

[695] Al Kafi – V 6 – The Book of Divorce Ch 77 H 2

[696] Al Kafi – V 6 – The Book of Divorce Ch 78 H 1

[697] Al Kafi – V 6 – The Book of Divorce Ch 78 H 2

[698] Al Kafi – V 6 – The Book of Divorce Ch 78 H 3

[699] Al Kafi – V 6 – The Book of Divorce Ch 78 H 4

[700] Al Kafi – V 6 – The Book of Divorce Ch 78 H 5

[701] Al Kafi – V 6 – The Book of Divorce Ch 78 H 6

[702] Al Kafi – V 6 – The Book of Divorce Ch 78 H 7

[703] Al Kafi – V 6 – The Book of Divorce Ch 78 H 8

[704] Al Kafi – V 6 – The Book of Divorce Ch 78 H 9

[705] Al Kafi – V 6 – The Book of Divorce Ch 78 H 10

[706] Al Kafi – V 6 – The Book of Divorce Ch 79 H 1

[707] Al Kafi – V 6 – The Book of Divorce Ch 79 H 2

[708] Al Kafi – V 6 – The Book of Divorce Ch 79 H 3

[709] Al Kafi – V 6 – The Book of Divorce Ch 79 H 4

[710] Al Kafi – V 6 – The Book of Divorce Ch 80 H 1

[711] Al Kafi – V 6 – The Book of Divorce Ch 80 H 2

[712] Al Kafi – V 6 – The Book of Divorce Ch 81 H 1

[713] Al Kafi – V 6 – The Book of Divorce Ch 81 H 2

[714] Al Kafi – V 6 – The Book of Divorce Ch 81 H 3

[715] Al Kafi – V 6 – The Book of Divorce Ch 81 H 4

[716] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 1

[717] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 2

[718] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 3

[719] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 4

[720] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 5

[721] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 6

[722] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 1 H 7

[723] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 2 H 1

[724] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 2 H 2

[725] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 3 H 1

[726] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 3 H 2

[727] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 1

[728] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 2

[729] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 3

[730] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 4

[731] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 1

[732] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 2

[733] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 3

[734] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 4 H 4

[735] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 5 H 5

[736] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 5 H 2

[737] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 5 H 3

[738] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 6 H 1

[739] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 6 H 2

[740] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 7 H 1

[741] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 7 H 2

[742] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 7 H 3

[743] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 1

[744] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 2

[745] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 3

[746] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 4

[747] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 5

[748] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 8 H 6

[749] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 1

[750] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 2

[751] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 3

[752] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 4

[753] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 5

[754] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 6

[755] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 7

[756] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 8

[757] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 9 H 9

[758] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 1

[759] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 2

[760] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 3

[761] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 4

[762] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 5

[763] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 6

[764] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 7

[765] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 8

[766] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 9

[767] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 10

[768] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 11

[769] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 12

[770] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 13

[771] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 14

[772] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 15

[773] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 16

[774] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 10 H 17

[775] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 11 H 1

[776] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 11 H 2

[777] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 11 H 3

[778] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 11 H 4

[779] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 12 H 1

[780] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 12 H 2

[781] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 12 H 3

[782] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 12 H 4

[783] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 12 H 5

[784] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 13 H 1

[785] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 13 H 2

[786] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 13 H 3

[787] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 13 H 4

[788] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 1

[789] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 2

[790] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 3

[791] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 4

[792] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 5

[793] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 14 H 6

[794] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 1

[795] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 2

[796] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 3

[797] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 4

[798] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 5

[799] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 6

[800] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 7

[801] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 8

[802] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 9

[803] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 10

[804] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 11

[805] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 12

[806] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 13

[807] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 14

[808] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 15 H 15

[809] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 16 H 1

[810] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 16 H 2

[811] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 16 H 3

[812] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 16 H 4

[813] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 16 H 5

[814] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 17 H 1

[815] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 17 H 2

[816] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 17 H 3

[817] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 17 H 4

[818] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 17 H 5

[819] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 6

[820] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 2

[821] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 3

[822] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 4

[823] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 5

[824] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 6

[825] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 7

[826] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 8

[827] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 9

[828] Al Kafi – V 6 – The Book of Emancipation, and the Arrangement, and the Contract Ch 18 H 9

[829] Al Kafi – V 6 – The Book of Hunting Ch 1 H 1

[830] Al Kafi – V 6 – The Book of Hunting Ch 1 H 2

[831] Al Kafi – V 6 – The Book of Hunting Ch 1 H 3

[832] Al Kafi – V 6 – The Book of Hunting Ch 1 H 4

[833] Al Kafi – V 6 – The Book of Hunting Ch 1 H 5

[834] Al Kafi – V 6 – The Book of Hunting Ch 1 H 6

[835] Al Kafi – V 6 – The Book of Hunting Ch 1 H 7

[836] Al Kafi – V 6 – The Book of Hunting Ch 1 H 8

[837] Al Kafi – V 6 – The Book of Hunting Ch 1 H 9

[838] Al Kafi – V 6 – The Book of Hunting Ch 1 H 10

[839] Al Kafi – V 6 – The Book of Hunting Ch 1 H 11

[840] Al Kafi – V 6 – The Book of Hunting Ch 1 H 12

[841] Al Kafi – V 6 – The Book of Hunting Ch 1 H 13

[842] Al Kafi – V 6 – The Book of Hunting Ch 1 H 14

[843] Al Kafi – V 6 – The Book of Hunting Ch 1 H 15

[844] Al Kafi – V 6 – The Book of Hunting Ch 1 H 16

[845] Al Kafi – V 6 – The Book of Hunting Ch 1 H 17

[846] Al Kafi – V 6 – The Book of Hunting Ch 1 H 18

[847] Al Kafi – V 6 – The Book of Hunting Ch 1 H 19

[848] Al Kafi – V 6 – The Book of Hunting Ch 1 H 20

[849] Al Kafi – V 6 – The Book of Hunting Ch 2 H 1

[850] Al Kafi – V 6 – The Book of Hunting Ch 2 H 2

[851] Al Kafi – V 6 – The Book of Hunting Ch 2 H 3

[852] Al Kafi – V 6 – The Book of Hunting Ch 2 H 4

[853] Al Kafi – V 6 – The Book of Hunting Ch 2 H 5

[854] Al Kafi – V 6 – The Book of Hunting Ch 2 H 6

[855] Al Kafi – V 6 – The Book of Hunting Ch 2 H 7

[856] Al Kafi – V 6 – The Book of Hunting Ch 2 H 8

[857] Al Kafi – V 6 – The Book of Hunting Ch 2 H 9

[858] Al Kafi – V 6 – The Book of Hunting Ch 2 H 10

[859] Al Kafi – V 6 – The Book of Hunting Ch 2 H 11

[860] Al Kafi – V 6 – The Book of Hunting Ch 3 H 1

[861] Al Kafi – V 6 – The Book of Hunting Ch 3 H 2

[862] Al Kafi – V 6 – The Book of Hunting Ch 3 H 3

[863] Al Kafi – V 6 – The Book of Hunting Ch 4 H 1

[864] Al Kafi – V 6 – The Book of Hunting Ch 4 H 2

[865] Al Kafi – V 6 – The Book of Hunting Ch 4 H 3

[866] Al Kafi – V 6 – The Book of Hunting Ch 4 H 4

[867] Al Kafi – V 6 – The Book of Hunting Ch 4 H 5

[868] Al Kafi – V 6 – The Book of Hunting Ch 4 H 6

[869] Al Kafi – V 6 – The Book of Hunting Ch 4 H 7

[870] Al Kafi – V 6 – The Book of Hunting Ch 4 H 8

[871] Al Kafi – V 6 – The Book of Hunting Ch 4 H 9

[872] Al Kafi – V 6 – The Book of Hunting Ch 4 H 10

[873] Al Kafi – V 6 – The Book of Hunting Ch 4 H 11

[874] Al Kafi – V 6 – The Book of Hunting Ch 4 H 12

[875] Al Kafi – V 6 – The Book of Hunting Ch 5 H 1

[876] Al Kafi – V 6 – The Book of Hunting Ch 5 H 2

[877] Al Kafi – V 6 – The Book of Hunting Ch 5 H 3

[878] Al Kafi – V 6 – The Book of Hunting Ch 5 H 4

[879] Al Kafi – V 6 – The Book of Hunting Ch 5 H 5

[880] Al Kafi – V 6 – The Book of Hunting Ch 6 H 1

[881] Al Kafi – V 6 – The Book of Hunting Ch 6 H 2

[882] Al Kafi – V 6 – The Book of Hunting Ch 6 H 3

[883] Al Kafi – V 6 – The Book of Hunting Ch 6 H 4

[884] Al Kafi – V 6 – The Book of Hunting Ch 6 H 5

[885] Al Kafi – V 6 – The Book of Hunting Ch 6 H 6

[886] Al Kafi – V 6 – The Book of Hunting Ch 6 H 7

[887] Al Kafi – V 6 – The Book of Hunting Ch 7 H 1

[888] Al Kafi – V 6 – The Book of Hunting Ch 7 H 2

[889] Al Kafi – V 6 – The Book of Hunting Ch 7 H 3

[890] Al Kafi – V 6 – The Book of Hunting Ch 7 H 4

[891] Al Kafi – V 6 – The Book of Hunting Ch 7 H 5

[892] Al Kafi – V 6 – The Book of Hunting Ch 8 H 1

[893] Al Kafi – V 6 – The Book of Hunting Ch 8 H 2

[894] Al Kafi – V 6 – The Book of Hunting Ch 9 H 1

[895] Al Kafi – V 6 – The Book of Hunting Ch 10 H 2

[896] Al Kafi – V 6 – The Book of Hunting Ch 10 H 3

[897] Al Kafi – V 6 – The Book of Hunting Ch 11 H 1

[898] Al Kafi – V 6 – The Book of Hunting Ch 11 H 2

[899] Al Kafi – V 6 – The Book of Hunting Ch 11 H 3

[900] Al Kafi – V 6 – The Book of Hunting Ch 11 H 4

[901] Al Kafi – V 6 – The Book of Hunting Ch 11 H 5

[902] Al Kafi – V 6 – The Book of Hunting Ch 11 H 6

[903] Al Kafi – V 6 – The Book of Hunting Ch 11 H 7

[904] Al Kafi – V 6 – The Book of Hunting Ch 11 H 8

[905] Al Kafi – V 6 – The Book of Hunting Ch 11 H 9

[906] Al Kafi – V 6 – The Book of Hunting Ch 11 H 10

[907] Al Kafi – V 6 – The Book of Hunting Ch 11 H 11

[908] Al Kafi – V 6 – The Book of Hunting Ch 11 H 12

[909] Al Kafi – V 6 – The Book of Hunting Ch 11 H 13

[910] Al Kafi – V 6 – The Book of Hunting Ch 11 H 14

[911] Al Kafi – V 6 – The Book of Hunting Ch 11 H 15

[912] Al Kafi – V 6 – The Book of Hunting Ch 11 H 16

[913] Al Kafi – V 6 – The Book of Hunting Ch 11 H 17

[914] Al Kafi – V 6 – The Book of Hunting Ch 11 H 18

[915] Al Kafi – V 6 – The Book of Hunting Ch 12 H 1

[916] Al Kafi – V 6 – The Book of Hunting Ch 12 H 2

[917] Al Kafi – V 6 – The Book of Hunting Ch 12 H 3

[918] Al Kafi – V 6 – The Book of Hunting Ch 12 H 4

[919] Al Kafi – V 6 – The Book of Hunting Ch 12 H 5

[920] Al Kafi – V 6 – The Book of Hunting Ch 12 H 6

[921] Al Kafi – V 6 – The Book of Hunting Ch 12 H 7

[922] Al Kafi – V 6 – The Book of Hunting Ch 12 H 8

[923] Al Kafi – V 6 – The Book of Hunting Ch 12 H 9

[924] Al Kafi – V 6 – The Book of Hunting Ch 12 H 10

[925] Al Kafi – V 6 – The Book of Hunting Ch 12 H 11

[926] Al Kafi – V 6 – The Book of Hunting Ch 12 H 12

[927] Al Kafi – V 6 – The Book of Hunting Ch 12 H 13

[928] Al Kafi – V 6 – The Book of Hunting Ch 13 H 1

[929] Al Kafi – V 6 – The Book of Hunting Ch 13 H 2

[930] Al Kafi – V 6 – The Book of Hunting Ch 13 H 3

[931] Al Kafi – V 6 – The Book of Hunting Ch 14 H 1

[932] Al Kafi – V 6 – The Book of Hunting Ch 14 H 2

[933] Al Kafi – V 6 – The Book of Hunting Ch 14 H 3

[934] Al Kafi – V 6 – The Book of Hunting Ch 14 H 4

[935] Al Kafi – V 6 – The Book of Hunting Ch 14 H 5

[936] Al Kafi – V 6 – The Book of Hunting Ch 14 H 6

[937] Al Kafi – V 6 – The Book of Hunting Ch 15 H 1

[938] Al Kafi – V 6 – The Book of Hunting Ch 15 H 2

[939] Al Kafi – V 6 – The Book of Hunting Ch 15 H 3

[940] Al Kafi – V 6 – The Book of Hunting Ch 16 H 1

[941] Al Kafi – V 6 – The Book of Hunting Ch 16 H 2

[942] Al Kafi – V 6 – The Book of Hunting Ch 16 H 3

[943] Al Kafi – V 6 – The Book of Hunting Ch 17 H 1

[944] Al Kafi – V 6 – The Book of Hunting Ch 17 H 2

[945] Al Kafi – V 6 – The Book of Hunting Ch 17 H 3

[946] Al Kafi – V 6 – The Book of Hunting Ch 17 H 4

[947] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 1 H 1

[948] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 1 H 2

[949] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 1 H 3

[950] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 1 H 4

[951] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 2 H 1

[952] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 2 H 2

[953] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 2 H 3

[954] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 1

[955] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 2

[956] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 3

[957] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 4

[958] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 5

[959] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 6

[960] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 7

[961] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 3 H 8

[962] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 4 H 1

[963] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 4 H 2

[964] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 4 H 3

[965] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 5 H 1

[966] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 5 H 2

[967] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 5 H 3

[968] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 5 H 4

[969] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 5 H 5

[970] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 6 H 1

[971] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 1

[972] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 2

[973] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 3

[974] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 4

[975] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 5

[976] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 7 H 6

[977] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 1

[978] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 2

[979] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 3

[980] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 4

[981] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 5

[982] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 8 H 6

[983] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 9 H 1

[984] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 9 H 2

[985] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 9 H 3

[986] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 9 H 4

[987] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 9 H 5

[988] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 10 H 1

[989] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 10 H 2

[990] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 11 H 1

[991] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 12 H 1

[992] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 12 H 2

[993] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 12 H 3

[994] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 13 H 1

[995] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 13 H 2

[996] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 1

[997] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 2

[998] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 3

[999] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 4

[1000] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 5

[1001] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 6

[1002] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 7

[1003] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 14 H 8

[1004] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 1

[1005] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 2

[1006] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 3

[1007] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 4

[1008] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 5

[1009] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 6

[1010] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 7

[1011] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 8

[1012] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 9

[1013] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 10

[1014] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 11

[1015] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 12

[1016] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 13

[1017] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 14

[1018] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 15

[1019] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 16

[1020] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 17

[1021] Al Kafi – V 6 – The Book of Foodstuffs Ch 1 H 1

[1022] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 1

[1023] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 2

[1024] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 3

[1025] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 4

[1026] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 5

[1027] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 6

[1028] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 7

[1029] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 8

[1030] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 9

[1031] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 10

[1032] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 11

[1033] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 12

[1034] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 13

[1035] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 14

[1036] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 15

[1037] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 16

[1038] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 1

[1039] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 2

[1040] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 3

[1041] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 4

[1042] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 5

[1043] Al Kafi – V 6 – The Book of Foodstuffs Ch 3 H 6

[1044] Al Kafi – V 6 – The Book of Foodstuffs Ch 4 H 1

[1045] Al Kafi – V 6 – The Book of Foodstuffs Ch 4 H 2

[1046] Al Kafi – V 6 – The Book of Foodstuffs Ch 4 H 3

[1047] Al Kafi – V 6 – The Book of Foodstuffs Ch 4 H 4

[1048] Al Kafi – V 6 – The Book of Foodstuffs Ch 4 H 5

[1049] Al Kafi – V 6 – The Book of Foodstuffs Ch 5 H 1

[1050] Al Kafi – V 6 – The Book of Foodstuffs Ch 5 H 2

[1051] Al Kafi – V 6 – The Book of Foodstuffs Ch 5 H 3

[1052] Al Kafi – V 6 – The Book of Foodstuffs Ch 5 H 4

[1053] Al Kafi – V 6 – The Book of Foodstuffs Ch 5 H 5

[1054] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 1

[1055] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 2

[1056] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 3

[1057] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 4

[1058] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 5

[1059] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 6

[1060] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 7

[1061] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 8

[1062] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 9

[1063] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 10

[1064] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 11

[1065] Al Kafi – V 6 – The Book of Foodstuffs Ch 6 H 12

[1066] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 1

[1067] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 2

[1068] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 3

[1069] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 4

[1070] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 5

[1071] Al Kafi – V 6 – The Book of Foodstuffs Ch 7 H 6

[1072] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 1

[1073] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 2

[1074] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 3

[1075] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 4

[1076] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 5

[1077] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 6

[1078] Al Kafi – V 6 – The Book of Foodstuffs Ch 8 H 7

[1079] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 1

[1080] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 2

[1081] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 3

[1082] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 4

[1083] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 5

[1084] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 6

[1085] Al Kafi – V 6 – The Book of Foodstuffs Ch 9 H 7

[1086] Al Kafi – V 6 – The Book of Foodstuffs Ch 10 H 1

[1087] Al Kafi – V 6 – The Book of Foodstuffs Ch 11 H 1

[1088] Al Kafi – V 6 – The Book of Foodstuffs Ch 12 H 2

[1089] Al Kafi – V 6 – The Book of Foodstuffs Ch 12 H 2

[1090] Al Kafi – V 6 – The Book of Foodstuffs Ch 13 H 1

[1091] Al Kafi – V 6 – The Book of Foodstuffs Ch 14 H 1

[1092] Al Kafi – V 6 – The Book of Foodstuffs Ch 14 H 2

[1093] Al Kafi – V 6 – The Book of Foodstuffs Ch 14 H 3

[1094] Al Kafi – V 6 – The Book of Foodstuffs Ch 14 H 4

[1095] Al Kafi – V 6 – The Book of Foodstuffs Ch 15 H 1

[1096] Al Kafi – V 6 – The Book of Foodstuffs Ch 15 H 2

[1097] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 1

[1098] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 2

[1099] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 3

[1100] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 4

[1101] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 5

[1102] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 6

[1103] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 7

[1104] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 8

[1105] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 9

[1106] Al Kafi – V 6 – The Book of Foodstuffs Ch 16 H 10

[1107] Al Kafi – V 6 – The Book of Foodstuffs Ch 17 H 1

[1108] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 1

[1109] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 2

[1110] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 3

[1111] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 4

[1112] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 5

[1113] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 6

[1114] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 7

[1115] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 8

[1116] Al Kafi – V 6 – The Book of Foodstuffs Ch 18 H 9

[1117] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 1

[1118] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 2

[1119] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 3

[1120] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 4

[1121] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 5

[1122] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 6

[1123] Al Kafi – V 6 – The Book of Foodstuffs Ch 19 H 7

[1124] Al Kafi – V 6 – The Book of Foodstuffs Ch 20 H 1

[1125] Al Kafi – V 6 – The Book of Foodstuffs Ch 20 H 2

[1126] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 1

[1127] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 2

[1128] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 3

[1129] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 4

[1130] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 5

[1131] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 6

[1132] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 7

[1133] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 8

[1134] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 9

[1135] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 10

[1136] Al Kafi – V 6 – The Book of Foodstuffs Ch 21 H 11

[1137] Al Kafi – V 6 – The Book of Foodstuffs Ch 22 H 1

[1138] Al Kafi – V 6 – The Book of Foodstuffs Ch 22 H 2

[1139] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 1

[1140] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 2

[1141] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 3

[1142] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 4

[1143] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 5

[1144] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 6

[1145] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 7

[1146] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 8

[1147] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 9 (Extract)

[1148] Al Kafi – V 6 – The Book of Foodstuffs Ch 23 H 10

[1149] Al Kafi – V 6 – The Book of Foodstuffs Ch 24 H 1

[1150] Al Kafi – V 6 – The Book of Foodstuffs Ch 24 H 2

[1151] Al Kafi – V 6 – The Book of Foodstuffs Ch 24 H 3

[1152] Al Kafi – V 6 – The Book of Foodstuffs Ch 25 H 1

[1153] Al Kafi – V 6 – The Book of Foodstuffs Ch 25 H 2

[1154] Al Kafi – V 6 – The Book of Foodstuffs Ch 26 H 1

[1155] Al Kafi – V 6 – The Book of Foodstuffs Ch 26 H 2

[1156] Al Kafi – V 6 – The Book of Foodstuffs Ch 27 H 1

[1157] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 1

[1158] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 2

[1159] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 3

[1160] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 4

[1161] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 5

[1162] Al Kafi – V 6 – The Book of Foodstuffs Ch 28 H 6

[1163] Al Kafi – V 6 – The Book of Foodstuffs Ch 29 H 1

[1164] Al Kafi – V 6 – The Book of Foodstuffs Ch 29 H 2

[1165] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 1

[1166] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 2

[1167] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 3

[1168] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 4

[1169] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 5

[1170] Al Kafi – V 6 – The Book of Foodstuffs Ch 30 H 6

[1171] Al Kafi – V 6 – The Book of Foodstuffs Ch 31 H 1

[1172] Al Kafi – V 6 – The Book of Foodstuffs Ch 31 H 2

[1173] Al Kafi – V 6 – The Book of Foodstuffs Ch 31 H 3

[1174] Al Kafi – V 6 – The Book of Foodstuffs Ch 31 H 4

[1175] Al Kafi – V 6 – The Book of Foodstuffs Ch 31 H 5

[1176] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 1

[1177] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 2

[1178] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 3

[1179] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 4

[1180] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 5

[1181] Al Kafi – V 6 – The Book of Foodstuffs Ch 32 H 6

[1182] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 1

[1183] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 2

[1184] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 3

[1185] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 4

[1186] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 5

[1187] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 6

[1188] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 1

[1189] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 2

[1190] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 3

[1191] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 4

[1192] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 5

[1193] Al Kafi – V 6 – The Book of Foodstuffs Ch 34 H 6

[1194] Al Kafi – V 6 – The Book of Foodstuffs Ch 35 H 1

[1195] Al Kafi – V 6 – The Book of Foodstuffs Ch 35 H 2

[1196] Al Kafi – V 6 – The Book of Foodstuffs Ch 36 H 1

[1197] Al Kafi – V 6 – The Book of Foodstuffs Ch 36 H 2

[1198] Al Kafi – V 6 – The Book of Foodstuffs Ch 37 H 1

[1199] Al Kafi – V 6 – The Book of Foodstuffs Ch 37 H 2

[1200] Al Kafi – V 6 – The Book of Foodstuffs Ch 37 H 3

[1201] Al Kafi – V 6 – The Book of Foodstuffs Ch 38 H 1

[1202] Al Kafi – V 6 – The Book of Foodstuffs Ch 38 H 2

[1203] Al Kafi – V 6 – The Book of Foodstuffs Ch 38 H 3

[1204] Al Kafi – V 6 – The Book of Foodstuffs Ch 38 H 4

[1205] Al Kafi – V 6 – The Book of Foodstuffs Ch 39 H 1

[1206] Al Kafi – V 6 – The Book of Foodstuffs Ch 39 H 2

[1207] Al Kafi – V 6 – The Book of Foodstuffs Ch 39 H 3

[1208] Al Kafi – V 6 – The Book of Foodstuffs Ch 40 H 1

[1209] Al Kafi – V 6 – The Book of Foodstuffs Ch 40 H 2

[1210] Al Kafi – V 6 – The Book of Foodstuffs Ch 40 H 3

[1211] Al Kafi – V 6 – The Book of Foodstuffs Ch 40 H 4

[1212] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 1

[1213] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 2

[1214] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 3

[1215] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 4

[1216] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 5

[1217] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 6

[1218] Al Kafi – V 6 – The Book of Foodstuffs Ch 41 H 7

[1219] Al Kafi – V 6 – The Book of Foodstuffs Ch 42 H 1

[1220] Al Kafi – V 6 – The Book of Foodstuffs Ch 42 H 2

[1221] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 1

[1222] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 2

[1223] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 3

[1224] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 4

[1225] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 5

[1226] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 6

[1227] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 7

[1228] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 8

[1229] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 9

[1230] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 10

[1231] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 11

[1232] Al Kafi – V 6 – The Book of Foodstuffs Ch 43 H 12

[1233] Al Kafi – V 6 – The Book of Foodstuffs Ch 44 H 1

[1234] Al Kafi – V 6 – The Book of Foodstuffs Ch 44 H 2

[1235] Al Kafi – V 6 – The Book of Foodstuffs Ch 44 H 3

[1236] Al Kafi – V 6 – The Book of Foodstuffs Ch 44 H 4

[1237] Al Kafi – V 6 – The Book of Foodstuffs Ch 44 H 5

[1238] Al Kafi – V 6 – The Book of Foodstuffs Ch 45 H 1

[1239] Al Kafi – V 6 – The Book of Foodstuffs Ch 45 H 2

[1240] Al Kafi – V 6 – The Book of Foodstuffs Ch 45 H 3

[1241] Al Kafi – V 6 – The Book of Foodstuffs Ch 46 H 1

[1242] Al Kafi – V 6 – The Book of Foodstuffs Ch 46 H 2

[1243] Al Kafi – V 6 – The Book of Foodstuffs Ch 46 H 3

[1244] Al Kafi – V 6 – The Book of Foodstuffs Ch 46 H 4

[1245] Al Kafi – V 6 – The Book of Foodstuffs Ch 46 H 5

[1246] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 1

[1247] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 2

[1248] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 3

[1249] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 4

[1250] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 5

[1251] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 6

[1252] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 7

[1253] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 8

[1254] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 9

[1255] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 10

[1256] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 11

[1257] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 12

[1258] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 13

[1259] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 14

[1260] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 15

[1261] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 16

[1262] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 17

[1263] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 18

[1264] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 19

[1265] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 20

[1266] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 21

[1267] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 22

[1268] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 23

[1269] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 24

[1270] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 25

[1271] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 1

[1272] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 2

[1273] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 3

[1274] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 4

[1275] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 5

[1276] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 6

[1277] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 7

[1278] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 8

[1279] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 9

[1280] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 10

[1281] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 11

[1282] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 12

[1283] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 13

[1284] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 14

[1285] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 15

[1286] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 16

[1287] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 17

[1288] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 18

[1289] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 19

[1290] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 20

[1291] Al Kafi – V 6 – The Book of Foodstuffs Ch 48 H 21

[1292] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 1

[1293] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 2

[1294] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 3

[1295] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 4

[1296] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 5

[1297] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 6

[1298] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 7

[1299] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 8

[1300] Al Kafi – V 6 – The Book of Foodstuffs Ch 49 H 9

[1301] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 1

[1302] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 2

[1303] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 3

[1304] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 4

[1305] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 5

[1306] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 6

[1307] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 7

[1308] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 8

[1309] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 9

[1310] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 10

[1311] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 11

[1312] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 12

[1313] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 13

[1314] Al Kafi – V 6 – The Book of Foodstuffs Ch 50 H 14

[1315] Al Kafi – V 6 – The Book of Foodstuffs Ch 51 H 1

[1316] Al Kafi – V 6 – The Book of Foodstuffs Ch 52 H 1

[1317] Al Kafi – V 6 – The Book of Foodstuffs Ch 52 H 2

[1318] Al Kafi – V 6 – The Book of Foodstuffs Ch 52 H 3

[1319] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 1

[1320] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 2

[1321] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 3

[1322] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 4

[1323] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 5

[1324] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 6

[1325] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 7

[1326] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 8

[1327] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 9

[1328] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 10

[1329] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 11

[1330] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 12

[1331] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 13

[1332] Al Kafi – V 6 – The Book of Foodstuffs Ch 53 H 14

[1333] Al Kafi – V 6 – The Book of Foodstuffs Ch 54 H 1

[1334] Al Kafi – V 6 – The Book of Foodstuffs Ch 54 H 2

[1335] Al Kafi – V 6 – The Book of Foodstuffs Ch 54 H 3

[1336] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 1

[1337] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 2

[1338] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 3

[1339] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 4

[1340] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 5

[1341] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 6

[1342] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 7

[1343] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 8

[1344] Al Kafi – V 6 – The Book of Foodstuffs Ch 55 H 9

[1345] Al Kafi – V 6 – The Book of Foodstuffs Ch 56 H 1

[1346] Al Kafi – V 6 – The Book of Foodstuffs Ch 56 H 2

[1347] Al Kafi – V 6 – The Book of Foodstuffs Ch 56 H 3

[1348] Al Kafi – V 6 – The Book of Foodstuffs Ch 57 H 1

[1349] Al Kafi – V 6 – The Book of Foodstuffs Ch 57 H 2

[1350] Al Kafi – V 6 – The Book of Foodstuffs Ch 57 H 3

[1351] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 1

[1352] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 2

[1353] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 3

[1354] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 4

[1355] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 5

[1356] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 6

[1357] Al Kafi – V 6 – The Book of Foodstuffs Ch 58 H 7

[1358] Al Kafi – V 6 – The Book of Foodstuffs Ch 59 H 1

[1359] Al Kafi – V 6 – The Book of Foodstuffs Ch 59 H 2

[1360] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 1

[1361] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 2

[1362] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 3

[1363] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 4

[1364] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 5

[1365] Al Kafi – V 6 – The Book of Foodstuffs Ch 60 H 6

[1366] Al Kafi – V 6 – The Book of Foodstuffs Ch 61 H 1

[1367] Al Kafi – V 6 – The Book of Foodstuffs Ch 62 H 1

[1368] Al Kafi – V 6 – The Book of Foodstuffs Ch 62 H 2

[1369] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 2

[1370] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 2

[1371] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 1

[1372] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 2

[1373] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 3

[1374] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 4

[1375] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 5

[1376] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 6

[1377] Al Kafi – V 6 – The Book of Foodstuffs Ch 63 H 7

[1378] Al Kafi – V 6 – The Book of Foodstuffs Ch 65 H 1

[1379] Al Kafi – V 6 – The Book of Foodstuffs Ch 65 H 2

[1380] Al Kafi – V 6 – The Book of Foodstuffs Ch 65 H 3

[1381] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 1

[1382] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 2

[1383] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 3

[1384] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 4

[1385] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 5

[1386] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 6

[1387] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 7

[1388] Al Kafi – V 6 – The Book of Foodstuffs Ch 66 H 7

[1389] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 1

[1390] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 2

[1391] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 3

[1392] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 4

[1393] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 5

[1394] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 6

[1395] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 7

[1396] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 8

[1397] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 9

[1398] Al Kafi – V 6 – The Book of Foodstuffs Ch 67 H 10

[1399] Al Kafi – V 6 – The Book of Foodstuffs Ch 68 H 1

[1400] Al Kafi – V 6 – The Book of Foodstuffs Ch 68 H 2

[1401] Al Kafi – V 6 – The Book of Foodstuffs Ch 68 H 3

[1402] Al Kafi – V 6 – The Book of Foodstuffs Ch 68 H 4

[1403] Al Kafi – V 6 – The Book of Foodstuffs Ch 68 H 5

[1404] Al Kafi – V 6 – The Book of Foodstuffs Ch 69 H 1

[1405] Al Kafi – V 6 – The Book of Foodstuffs Ch 69 H 2

[1406] Al Kafi – V 6 – The Book of Foodstuffs Ch 69 H 3

[1407] Al Kafi – V 6 – The Book of Foodstuffs Ch 69 H 4

[1408] Al Kafi – V 6 – The Book of Foodstuffs Ch 70 H 1

[1409] Al Kafi – V 6 – The Book of Foodstuffs Ch 70 H 2

[1410] Al Kafi – V 6 – The Book of Foodstuffs Ch 70 H 3

[1411] Al Kafi – V 6 – The Book of Foodstuffs Ch 71 H 1

[1412] Al Kafi – V 6 – The Book of Foodstuffs Ch 71 H 2

[1413] Al Kafi – V 6 – The Book of Foodstuffs Ch 71 H 3

[1414] Al Kafi – V 6 – The Book of Foodstuffs Ch 71 H 4

[1415] Al Kafi – V 6 – The Book of Foodstuffs Ch 72 H 1

[1416] Al Kafi – V 6 – The Book of Foodstuffs Ch 72 H 2

[1417] Al Kafi – V 6 – The Book of Foodstuffs Ch 72 H 3

[1418] Al Kafi – V 6 – The Book of Foodstuffs Ch 72 H 4

[1419] Al Kafi – V 6 – The Book of Foodstuffs Ch 72 H 5

[1420] Al Kafi – V 6 – The Book of Foodstuffs Ch 73 H 1

[1421] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 1

[1422] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 2

[1423] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 3

[1424] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 4

[1425] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 5

[1426] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 6

[1427] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 7

[1428] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 8

[1429] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 9

[1430] Al Kafi – V 6 – The Book of Foodstuffs Ch 74 H 9

[1431] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 1

[1432] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 2

[1433] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 3

[1434] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 4

[1435] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 5

[1436] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 6

[1437] Al Kafi – V 6 – The Book of Foodstuffs Ch 75 H 7

[1438] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 1

[1439] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 2

[1440] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 3

[1441] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 4

[1442] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 5

[1443] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 6

[1444] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 7

[1445] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 8

[1446] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 9

[1447] Al Kafi – V 6 – The Book of Foodstuffs Ch 76 H 10

[1448] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 1

[1449] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 2

[1450] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 3

[1451] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 4

[1452] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 5

[1453] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 6

[1454] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 7

[1455] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 8

[1456] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 9

[1457] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 1

[1458] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 2

[1459] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 3

[1460] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 4

[1461] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 5

[1462] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 6

[1463] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 7

[1464] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 8

[1465] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 9

[1466] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 10

[1467] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 11

[1468] Al Kafi – V 6 – The Book of Foodstuffs Ch 78 H 12

[1469] Al Kafi – V 6 – The Book of Foodstuffs Ch 79 H 1

[1470] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 1

[1471] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 2

[1472] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 3

[1473] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 4

[1474] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 5

[1475] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 6

[1476] Al Kafi – V 6 – The Book of Foodstuffs Ch 80 H 7

[1477] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 1

[1478] Also called olibanum, is an aromatic resin used in incense and perfumes, obtained from trees of the genus Boswellia in the family Burseraceae, particularly Boswellia sacra

[1479] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 2

[1480] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 3

[1481] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 4

[1482] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 5

[1483] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 1

[1484] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 2

[1485] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 3

[1486] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 4

[1487] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 5

[1488] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 6

[1489] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 7

[1490] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 8

[1491] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 9

[1492] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 10

[1493] Al Kafi – V 6 – The Book of Foodstuffs Ch 82 H 11

[1494] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 1

[1495] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 2

[1496] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 3

[1497] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 4

[1498] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 5

[1499] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 6

[1500] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 1

[1501] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 2

[1502] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 3

[1503] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 4

[1504] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 5

[1505] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 6

[1506] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 7

[1507] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 8

[1508] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 9

[1509] Al Kafi – V 6 – The Book of Foodstuffs Ch 85 H 1

[1510] Al Kafi – V 6 – The Book of Foodstuffs Ch 85 H 2

[1511] Al Kafi – V 6 – The Book of Foodstuffs Ch 85 H 3

[1512] Al Kafi – V 6 – The Book of Foodstuffs Ch 86 H 1

[1513] Al Kafi – V 6 – The Book of Foodstuffs Ch 88 H 1

[1514] Al Kafi – V 6 – The Book of Foodstuffs Ch 88 H 2

[1515] Al Kafi – V 6 – The Book of Foodstuffs Ch 88 H 3

[1516] Al Kafi – V 6 – The Book of Foodstuffs Ch 88 H 4

[1517] Al Kafi – V 6 – The Book of Foodstuffs Ch 89 H 1

[1518] Al Kafi – V 6 – The Book of Foodstuffs Ch 89 H 2

[1519] Al Kafi – V 6 – The Book of Foodstuffs Ch 89 H 3

[1520] Al Kafi – V 6 – The Book of Foodstuffs Ch 90 H 1

[1521] Al Kafi – V 6 – The Book of Foodstuffs Ch 90 H 2

[1522] Al Kafi – V 6 – The Book of Foodstuffs Ch 90 H 3

[1523] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 1

[1524] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 2

[1525] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 3

[1526] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 4

[1527] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 5

[1528] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 6

[1529] Al Kafi – V 6 – The Book of Foodstuffs Ch 91 H 7

[1530] Al Kafi – V 6 – The Book of Foodstuffs Ch 92 H 1

[1531] Al Kafi – V 6 – The Book of Foodstuffs Ch 92 H 2

[1532] Al Kafi – V 6 – The Book of Foodstuffs Ch 92 H 3

[1533] Al Kafi – V 6 – The Book of Foodstuffs Ch 92 H 4

[1534] Al Kafi – V 6 – The Book of Foodstuffs Ch 93 H 1

[1535] Al Kafi – V 6 – The Book of Foodstuffs Ch 93 H 2

[1536] Al Kafi – V 6 – The Book of Foodstuffs Ch 93 H 3

[1537] Al Kafi – V 6 – The Book of Foodstuffs Ch 93 H 4

[1538] Al Kafi – V 6 – The Book of Foodstuffs Ch 94 H 1

[1539] Al Kafi – V 6 – The Book of Foodstuffs Ch 94 H 2

[1540] Al Kafi – V 6 – The Book of Foodstuffs Ch 94 H 3

[1541] Al Kafi – V 6 – The Book of Foodstuffs Ch 94 H 4

[1542] Al Kafi – V 6 – The Book of Foodstuffs Ch 95 H 1

[1543] Al Kafi – V 6 – The Book of Foodstuffs Ch 96 H 1

[1544] Al Kafi – V 6 – The Book of Foodstuffs Ch 96 H 2

[1545] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 1

[1546] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 2

[1547] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 3

[1548] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 4

[1549] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 5

[1550] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 6

[1551] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 7

[1552] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 8

[1553] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 9

[1554] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 10

[1555] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 11

[1556] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 12

[1557] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 13

[1558] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 14

[1559] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 15

[1560] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 16

[1561] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 17

[1562] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 18

[1563] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 19

[1564] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 20

[1565] Al Kafi – V 6 – The Book of Foodstuffs Ch 98 H 1

[1566] Al Kafi – V 6 – The Book of Foodstuffs Ch 98 H 2

[1567] Al Kafi – V 6 – The Book of Foodstuffs Ch 98 H 3

[1568] Al Kafi – V 6 – The Book of Foodstuffs Ch 98 H 4

[1569] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 1

[1570] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 2

[1571] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 3

[1572] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 4

[1573] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 5

[1574] Al Kafi – V 6 – The Book of Foodstuffs Ch 99 H 6

[1575] Al Kafi – V 6 – The Book of Foodstuffs Ch 100 H 1

[1576] Al Kafi – V 6 – The Book of Foodstuffs Ch 100 H 2

[1577] Al Kafi – V 6 – The Book of Foodstuffs Ch 100 H 3

[1578] Al Kafi – V 6 – The Book of Foodstuffs Ch 100 H 4

[1579] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 1

[1580] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 2

[1581] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 3

[1582] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 4

[1583] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 5

[1584] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 6

[1585] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 7

[1586] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 8

[1587] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 9

[1588] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 10

[1589] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 11

[1590] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 12

[1591] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 13

[1592] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 14

[1593] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 15

[1594] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 16

[1595] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 17

[1596] Al Kafi – V 6 – The Book of Foodstuffs Ch 101 H 18

[1597] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 19

[1598] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 2

[1599] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 3

[1600] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 4

[1601] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 5

[1602] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 6

[1603] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 7

[1604] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 8

[1605] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 9

[1606] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 10

[1607] Al Kafi – V 6 – The Book of Foodstuffs Ch 102 H 11

[1608] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 1

[1609] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 2

[1610] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 3

[1611] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 4

[1612] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 5

[1613] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 6

[1614] Al Kafi – V 6 – The Book of Foodstuffs Ch 103 H 7

[1615] Al Kafi – V 6 – The Book of Foodstuffs Ch 104 H 1

[1616] Al Kafi – V 6 – The Book of Foodstuffs Ch 105 H 1

[1617] Al Kafi – V 6 – The Book of Foodstuffs Ch 105 H 2

[1618] Al Kafi – V 6 – The Book of Foodstuffs Ch 106 H 1

[1619] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 1

[1620] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 2

[1621] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 3

[1622] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 4

[1623] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 5

[1624] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 6

[1625] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 6

[1626] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 2

[1627] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 3

[1628] Al Kafi – V 6 – The Book of Foodstuffs Ch 107 H 1

[1629] Al Kafi – V 6 – The Book of Foodstuffs Ch 108 H 1

[1630] Al Kafi – V 6 – The Book of Foodstuffs Ch 108 H 2

[1631] Al Kafi – V 6 – The Book of Foodstuffs Ch 108 H 3

[1632] Al Kafi – V 6 – The Book of Foodstuffs Ch 108 H 4

[1633] Al Kafi – V 6 – The Book of Foodstuffs Ch 108 H 5

[1634] Al Kafi – V 6 – The Book of Foodstuffs Ch 109 H 1

[1635] Al Kafi – V 6 – The Book of Foodstuffs Ch 109 H 2

[1636] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 2

[1637] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 2

[1638] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 3

[1639] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 4

[1640] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 5

[1641] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 6

[1642] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 7

[1643] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 8

[1644] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 9

[1645] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 10

[1646] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 1

[1647] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 2

[1648] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 3

[1649] Al Kafi – V 6 – The Book of Foodstuffs Ch 110 H 4

[1650] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 1

[1651] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 2

[1652] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 3

[1653] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 4

[1654] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 5

[1655] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 6

[1656] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 7

[1657] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 8

[1658] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 1

[1659] Al Kafi – V 6 – The Book of Foodstuffs Ch 111 H 2

[1660] Al Kafi – V 6 – The Book of Foodstuffs Ch 112 H 1

[1661] Al Kafi – V 6 – The Book of Foodstuffs Ch 113 H 1

[1662] Al Kafi – V 6 – The Book of Foodstuffs Ch 113 H 2

[1663] Al Kafi – V 6 – The Book of Foodstuffs Ch 114 H 1

[1664] Al Kafi – V 6 – The Book of Foodstuffs Ch 114 H 1

[1665] Al Kafi – V 6 – The Book of Foodstuffs Ch 114 H 2

[1666] Al Kafi – V 6 – The Book of Foodstuffs Ch 115 H 1

[1667] Al Kafi – V 6 – The Book of Foodstuffs Ch 115 H 2

[1668] Al Kafi – V 6 – The Book of Foodstuffs Ch 115 H 3

[1669] Al Kafi – V 6 – The Book of Foodstuffs Ch 116 H 1

[1670] Al Kafi – V 6 – The Book of Foodstuffs Ch 116 H 2

[1671] Al Kafi – V 6 – The Book of Foodstuffs Ch 116 H 3

[1672] Al Kafi – V 6 – The Book of Foodstuffs Ch 116 H 4

[1673] Al Kafi – V 6 – The Book of Foodstuffs Ch 116 H 5

[1674] Al Kafi – V 6 – The Book of Foodstuffs Ch 117 H 1

[1675] Al Kafi – V 6 – The Book of Foodstuffs Ch 117 H 2

[1676] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 1

[1677] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 2

[1678] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 3

[1679] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 4

[1680] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 5

[1681] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 6

[1682] Al Kafi – V 6 – The Book of Foodstuffs Ch 118 H 7

[1683] Al Kafi – V 6 – The Book of Foodstuffs Ch 119 H 1

[1684] Al Kafi – V 6 – The Book of Foodstuffs Ch 119 H 2

[1685] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 1

[1686] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 2

[1687] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 3

[1688] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 1

[1689] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 2

[1690] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 3

[1691] Al Kafi – V 6 – The Book of Foodstuffs Ch 120 H 4

[1692] Al Kafi – V 6 – The Book of Foodstuffs Ch 121 H 1

[1693] Al Kafi – V 6 – The Book of Foodstuffs Ch 121 H 2

[1694] Al Kafi – V 6 – The Book of Foodstuffs Ch 122 H 1

[1695] Al Kafi – V 6 – The Book of Foodstuffs Ch 122 H 2

[1696] Al Kafi – V 6 – The Book of Foodstuffs Ch 122 H 3

[1697] Al Kafi – V 6 – The Book of Foodstuffs Ch 123 H 1

[1698] Al Kafi – V 6 – The Book of Foodstuffs Ch 123 H 2

[1699] Al Kafi – V 6 – The Book of Foodstuffs Ch 123 H 3

[1700] Al Kafi – V 6 – The Book of Foodstuffs Ch 123 H 4

[1701] Al Kafi – V 6 – The Book of Foodstuffs Ch 123 H 5

[1702] Al Kafi – V 6 – The Book of Foodstuffs Ch 124 H 1

[1703] Al Kafi – V 6 – The Book of Foodstuffs Ch 124 H 2

[1704] Al Kafi – V 6 – The Book of Foodstuffs Ch 124 H 3

[1705] Al Kafi – V 6 – The Book of Foodstuffs Ch 125 H 1

[1706] Al Kafi – V 6 – The Book of Foodstuffs Ch 125 H 2

[1707] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 1

[1708] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 2

[1709] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 3

[1710] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 4

[1711] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 5a

[1712] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 5b

[1713] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 6

[1714] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 7

[1715] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 8

[1716] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 9

[1717] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 10

[1718] Al Kafi – V 6 – The Book of Foodstuffs Ch 126 H 11

[1719] Al Kafi – V 6 – The Book of Foodstuffs Ch 127 H 1

[1720] Al Kafi – V 6 – The Book of Foodstuffs Ch 127 H 2

[1721] Al Kafi – V 6 – The Book of Foodstuffs Ch 127 H 3

[1722] Al Kafi – V 6 – The Book of Foodstuffs Ch 127 H 4

[1723] Al Kafi – V 6 – The Book of Foodstuffs Ch 128 H 1

[1724] Al Kafi – V 6 – The Book of Foodstuffs Ch 128 H 2

[1725] Al Kafi – V 6 – The Book of Foodstuffs Ch 128 H 3

[1726] Al Kafi – V 6 – The Book of Foodstuffs Ch 128 H 4

[1727] Al Kafi – V 6 – The Book of Foodstuffs Ch 128 H 5

[1728] Al Kafi – V 6 – The Book of Drinks Ch 1 H 1

[1729] Al Kafi – V 6 – The Book of Drinks Ch 1 H 2

[1730] Al Kafi – V 6 – The Book of Drinks Ch 1 H 3

[1731] Al Kafi – V 6 – The Book of Drinks Ch 1 H 4

[1732] Al Kafi – V 6 – The Book of Drinks Ch 1 H 5

[1733] Al Kafi – V 6 – The Book of Drinks Ch 1 H 6

[1734] Al Kafi – V 6 – The Book of Drinks Ch 1 H 7

[1735] Al Kafi – V 6 – The Book of Drinks Ch 2 H 1

[1736] Al Kafi – V 6 – The Book of Drinks Ch 2 H 2

[1737] Al Kafi – V 6 – The Book of Drinks Ch 2 H 3

[1738] Al Kafi – V 6 – The Book of Drinks Ch 2 H 4

[1739] Al Kafi – V 6 – The Book of Drinks Ch 3 H 1

[1740] Al Kafi – V 6 – The Book of Drinks Ch 3 H 2

[1741] Al Kafi – V 6 – The Book of Drinks Ch 3 H 3

[1742] Al Kafi – V 6 – The Book of Drinks Ch 3 H 4

[1743] Al Kafi – V 6 – The Book of Drinks Ch 4 H 1

[1744] Al Kafi – V 6 – The Book of Drinks Ch 4 H 2

[1745] Al Kafi – V 6 – The Book of Drinks Ch 4 H 3

[1746] Al Kafi – V 6 – The Book of Drinks Ch 4 H 4

[1747] Al Kafi – V 6 – The Book of Drinks Ch 4 H 5

[1748] Al Kafi – V 6 – The Book of Drinks Ch 4 H 6

[1749] Al Kafi – V 6 – The Book of Drinks Ch 4 H 7

[1750] Al Kafi – V 6 – The Book of Drinks Ch 4 H 8

[1751] Al Kafi – V 6 – The Book of Drinks Ch 4 H 9

[1752] Al Kafi – V 6 – The Book of Drinks Ch 5 H 1

[1753] Al Kafi – V 6 – The Book of Drinks Ch 5 H 2

[1754] Al Kafi – V 6 – The Book of Drinks Ch 5 H 3

[1755] Al Kafi – V 6 – The Book of Drinks Ch 5 H 4

[1756] Al Kafi – V 6 – The Book of Drinks Ch 6 H 1

[1757] Al Kafi – V 6 – The Book of Drinks Ch 6 H 2

[1758] Al Kafi – V 6 – The Book of Drinks Ch 6 H 3

[1759] Al Kafi – V 6 – The Book of Drinks Ch 6 H 4

[1760] Al Kafi – V 6 – The Book of Drinks Ch 6 H 5

[1761] Al Kafi – V 6 – The Book of Drinks Ch 6 H 6

[1762] Al Kafi – V 6 – The Book of Drinks Ch 6 H 7

[1763] Al Kafi – V 6 – The Book of Drinks Ch 6 H 8

[1764] Al Kafi – V 6 – The Book of Drinks Ch 6 H 9

[1765] Al Kafi – V 6 – The Book of Drinks Ch 7 H 1

[1766] Al Kafi – V 6 – The Book of Drinks Ch 7 H 2

[1767] Al Kafi – V 6 – The Book of Drinks Ch 7 H 3

[1768] Al Kafi – V 6 – The Book of Drinks Ch 7 H 4

[1769] Al Kafi – V 6 – The Book of Drinks Ch 7 H 5

[1770] Al Kafi – V 6 – The Book of Drinks Ch 7 H 6

[1771] Al Kafi – V 6 – The Book of Drinks Ch 8 H 1

[1772] Al Kafi – V 6 – The Book of Drinks Ch 8 H 2

[1773] Al Kafi – V 6 – The Book of Drinks Ch 8 H 3

[1774] Al Kafi – V 6 – The Book of Drinks Ch 9 H 1

[1775] Al Kafi – V 6 – The Book of Drinks Ch 9 H 2

[1776] Al Kafi – V 6 – The Book of Drinks Ch 9 H 3

[1777] Al Kafi – V 6 – The Book of Drinks Ch 9 H 4

[1778] Al Kafi – V 6 – The Book of Drinks Ch 9 H 5

[1779] Al Kafi – V 6 – The Book of Drinks Ch 9 H 6

[1780] Al Kafi – V 6 – The Book of Drinks Ch 10 H 1

[1781] Al Kafi – V 6 – The Book of Drinks Ch 10 H 2

[1782] Al Kafi – V 6 – The Book of Drinks Ch 10 H 3

[1783] Al Kafi – V 6 – The Book of Drinks Ch 10 H 4

[1784] Al Kafi – V 6 – The Book of Drinks Ch 11 H 1

[1785] Al Kafi – V 6 – The Book of Drinks Ch 11 H 2

[1786] Al Kafi – V 6 – The Book of Drinks Ch 11 H 3

[1787] Al Kafi – V 6 – The Book of Drinks Ch 11 H 4

[1788] Al Kafi – V 6 – The Book of Drinks Ch 11 H 5

[1789] Al Kafi – V 6 – The Book of Drinks Ch 11 H 6

[1790] Al Kafi – V 6 – The Book of Drinks Ch 12 H 1

[1791] Al Kafi – V 6 – The Book of Drinks Ch 12 H 2

[1792] Al Kafi – V 6 – The Book of Drinks Ch 12 H 3

[1793] Al Kafi – V 6 – The Book of Drinks Ch 13 H 1

[1794] Al Kafi – V 6 – The Book of Drinks Ch 13 H 2

[1795] Al Kafi – V 6 – The Book of Drinks Ch 13 H 3

[1796] Al Kafi – V 6 – The Book of Drinks Ch 13 H 4

[1797] Al Kafi – V 6 – The Book of Drinks Ch 14 H 1

[1798] Al Kafi – V 6 – The Book of Drinks Ch 14 H 2

[1799] Al Kafi – V 6 – The Book of Drinks Ch 14 H 3

[1800] Al Kafi – V 6 – The Book of Drinks Ch 14 H 1

[1801] Al Kafi – V 6 – The Book of Drinks Ch 14 H 2

[1802] Al Kafi – V 6 – The Book of Drinks Ch 14 H 3

[1803] Al Kafi – V 6 – The Book of Drinks Ch 14 H 4

[1804] Al Kafi – V 6 – The Book of Drinks Ch 14 H 5

[1805] Al Kafi – V 6 – The Book of Drinks Ch 14 H 6

[1806] Al Kafi – V 6 – The Book of Drinks Ch 14 H 7

[1807] Al Kafi – V 6 – The Book of Drinks Ch 14 H 8

[1808] Al Kafi – V 6 – The Book of Drinks Ch 14 H 9

[1809] Al Kafi – V 6 – The Book of Drinks Ch 14 H 10

[1810] Al Kafi – V 6 – The Book of Drinks Ch 14 H 11

[1811] Al Kafi – V 6 – The Book of Drinks Ch 14 H 12

[1812] Al Kafi – V 6 – The Book of Drinks Ch 14 H 13

[1813] Al Kafi – V 6 – The Book of Drinks Ch 14 H 14

[1814] Al Kafi – V 6 – The Book of Drinks Ch 14 H 15

[1815] Al Kafi – V 6 – The Book of Drinks Ch 14 H 16

[1816] Al Kafi – V 6 – The Book of Drinks Ch 14 H 17

[1817] Al Kafi – V 6 – The Book of Drinks Ch 14 H 18

[1818] Al Kafi – V 6 – The Book of Drinks Ch 14 H 19

[1819] Al Kafi – V 6 – The Book of Drinks Ch 15 H 1

[1820] Al Kafi – V 6 – The Book of Drinks Ch 15 H 2

[1821] Al Kafi – V 6 – The Book of Drinks Ch 15 H 3

[1822] Al Kafi – V 6 – The Book of Drinks Ch 15 H 4

[1823] Al Kafi – V 6 – The Book of Drinks Ch 15 H 5

[1824] Al Kafi – V 6 – The Book of Drinks Ch 15 H 6

[1825] Al Kafi – V 6 – The Book of Drinks Ch 15 H 7

[1826] Al Kafi – V 6 – The Book of Drinks Ch 15 H 8

[1827] Al Kafi – V 6 – The Book of Drinks Ch 15 H 9

[1828] Al Kafi – V 6 – The Book of Drinks Ch 15 H 10

[1829] Al Kafi – V 6 – The Book of Drinks Ch 15 H 11

[1830] Al Kafi – V 6 – The Book of Drinks Ch 15 H 12

[1831] Al Kafi – V 6 – The Book of Drinks Ch 16 H 1

[1832] Al Kafi – V 6 – The Book of Drinks Ch 16 H 2

[1833] Al Kafi – V 6 – The Book of Drinks Ch 16 H 3

[1834] Al Kafi – V 6 – The Book of Drinks Ch 16 H 4

[1835] Al Kafi – V 6 – The Book of Drinks Ch 16 H 5

[1836] Al Kafi – V 6 – The Book of Drinks Ch 16 H 6

[1837] Al Kafi – V 6 – The Book of Drinks Ch 16 H 7

[1838] Al Kafi – V 6 – The Book of Drinks Ch 16 H 8

[1839] Al Kafi – V 6 – The Book of Drinks Ch 16 H 9

[1840] Al Kafi – V 6 – The Book of Drinks Ch 17 H 1

[1841] Al Kafi – V 6 – The Book of Drinks Ch 17 H 2

[1842] Al Kafi – V 6 – The Book of Drinks Ch 17 H 3

[1843] Al Kafi – V 6 – The Book of Drinks Ch 17 H 4

[1844] Al Kafi – V 6 – The Book of Drinks Ch 17 H 5

[1845] Al Kafi – V 6 – The Book of Drinks Ch 17 H 6

[1846] Al Kafi – V 6 – The Book of Drinks Ch 17 H 7

[1847] Al Kafi – V 6 – The Book of Drinks Ch 17 H 8

[1848] Al Kafi – V 6 – The Book of Drinks Ch 17 H 9

[1849] Al Kafi – V 6 – The Book of Drinks Ch 17 H 10

[1850] Al Kafi – V 6 – The Book of Drinks Ch 18 H 1

[1851] Al Kafi – V 6 – The Book of Drinks Ch 18 H 2

[1852] Al Kafi – V 6 – The Book of Drinks Ch 18 H 3

[1853] Al Kafi – V 6 – The Book of Drinks Ch 19 H 1

[1854] Al Kafi – V 6 – The Book of Drinks Ch 20 H 1

[1855] Al Kafi – V 6 – The Book of Drinks Ch 20 H 2

[1856] Al Kafi – V 6 – The Book of Drinks Ch 20 H 3

[1857] Al Kafi – V 6 – The Book of Drinks Ch 20 H 4

[1858] Al Kafi – V 6 – The Book of Drinks Ch 20 H 5

[1859] Al Kafi – V 6 – The Book of Drinks Ch 20 H 6

[1860] Al Kafi – V 6 – The Book of Drinks Ch 20 H 7

[1861] Al Kafi – V 6 – The Book of Drinks Ch 20 H 8

[1862] Al Kafi – V 6 – The Book of Drinks Ch 20 H 9

[1863] Al Kafi – V 6 – The Book of Drinks Ch 20 H 10

[1864] Al Kafi – V 6 – The Book of Drinks Ch 20 H 11

[1865] Al Kafi – V 6 – The Book of Drinks Ch 20 H 12

[1866] Al Kafi – V 6 – The Book of Drinks Ch 20 H 13

[1867] Al Kafi – V 6 – The Book of Drinks Ch 20 H 14

[1868] Al Kafi – V 6 – The Book of Drinks Ch 20 H 15

[1869] Al Kafi – V 6 – The Book of Drinks Ch 20 H 16

[1870] Al Kafi – V 6 – The Book of Drinks Ch 20 H 17

[1871] Al Kafi – V 6 – The Book of Drinks Ch 21 H 1

[1872] Al Kafi – V 6 – The Book of Drinks Ch 21 H 2

[1873] Al Kafi – V 6 – The Book of Drinks Ch 21 H 3

[1874] Al Kafi – V 6 – The Book of Drinks Ch 21 H 4

[1875] Al Kafi – V 6 – The Book of Drinks Ch 21 H 5

[1876] Al Kafi – V 6 – The Book of Drinks Ch 22 H 1

[1877] Al Kafi – V 6 – The Book of Drinks Ch 22 H 2

[1878] Al Kafi – V 6 – The Book of Drinks Ch 22 H 3

[1879] Al Kafi – V 6 – The Book of Drinks Ch 22 H 4

[1880] Al Kafi – V 6 – The Book of Drinks Ch 22 H 5

[1881] Al Kafi – V 6 – The Book of Drinks Ch 22 H 6

[1882] Al Kafi – V 6 – The Book of Drinks Ch 22 H 7

[1883] Al Kafi – V 6 – The Book of Drinks Ch 22 H 8

[1884] Al Kafi – V 6 – The Book of Drinks Ch 22 H 9

[1885] Al Kafi – V 6 – The Book of Drinks Ch 22 H 10

[1886] Al Kafi – V 6 – The Book of Drinks Ch 22 H 11

[1887] Al Kafi – V 6 – The Book of Drinks Ch 22 H 12

[1888] Al Kafi – V 6 – The Book of Drinks Ch 23 H 1

[1889] Al Kafi – V 6 – The Book of Drinks Ch 23 H 2

[1890] Al Kafi – V 6 – The Book of Drinks Ch 23 H 3

[1891] Al Kafi – V 6 – The Book of Drinks Ch 23 H 4

[1892] Al Kafi – V 6 – The Book of Drinks Ch 23 H 5

[1893] Al Kafi – V 6 – The Book of Drinks Ch 23 H 6

[1894] Al Kafi – V 6 – The Book of Drinks Ch 23 H 7

[1895] Al Kafi – V 6 – The Book of Drinks Ch 24 H 1

[1896] Al Kafi – V 6 – The Book of Drinks Ch 24 H 2

[1897] Al Kafi – V 6 – The Book of Drinks Ch 24 H 3

[1898] Al Kafi – V 6 – The Book of Drinks Ch 25 H 1

[1899] Al Kafi – V 6 – The Book of Drinks Ch 25 H 2

[1900] Al Kafi – V 6 – The Book of Drinks Ch 25 H 3

[1901] Al Kafi – V 6 – The Book of Drinks Ch 25 H 4

[1902] Al Kafi – V 6 – The Book of Drinks Ch 26 H 1

[1903] Al Kafi – V 6 – The Book of Drinks Ch 26 H 2

[1904] Al Kafi – V 6 – The Book of Drinks Ch 27 H 1

[1905] Al Kafi – V 6 – The Book of Drinks Ch 27 H 2

[1906] Al Kafi – V 6 – The Book of Drinks Ch 26 H 3

[1907] Al Kafi – V 6 – The Book of Drinks Ch 27 H 4

[1908] Al Kafi – V 6 – The Book of Drinks Ch 27 H 5

[1909] Al Kafi – V 6 – The Book of Drinks Ch 27 H 6

[1910] Al Kafi – V 6 – The Book of Drinks Ch 27 H 7

[1911] Al Kafi – V 6 – The Book of Drinks Ch 27 H 8

[1912] Al Kafi – V 6 – The Book of Drinks Ch 27 H 9

[1913] Al Kafi – V 6 – The Book of Drinks Ch 27 H 10

[1914] Al Kafi – V 6 – The Book of Drinks Ch 27 H 11

[1915] Al Kafi – V 6 – The Book of Drinks Ch 28 H 1

[1916] Al Kafi – V 6 – The Book of Drinks Ch 29 H 1

[1917] Al Kafi – V 6 – The Book of Drinks Ch 29 H 2

[1918] Al Kafi – V 6 – The Book of Drinks Ch 29 H 3

[1919] Al Kafi – V 6 – The Book of Drinks Ch 29 H 4

[1920] Al Kafi – V 6 – The Book of Drinks Ch 29 H 5

[1921] Al Kafi – V 6 – The Book of Drinks Ch 29 H 6

[1922] Al Kafi – V 6 – The Book of Drinks Ch 29 H 7

[1923] Al Kafi – V 6 – The Book of Drinks Ch 29 H 8

[1924] Al Kafi – V 6 – The Book of Drinks Ch 29 H 9

[1925] Al Kafi – V 6 – The Book of Drinks Ch 29 H 10

[1926] Al Kafi – V 6 – The Book of Drinks Ch 29 H 11

[1927] Al Kafi – V 6 – The Book of Drinks Ch 29 H 12

[1928] Al Kafi – V 6 – The Book of Drinks Ch 29 H 13

[1929] Al Kafi – V 6 – The Book of Drinks Ch 29 H 14

[1930] Al Kafi – V 6 – The Book of Drinks Ch 29 H 15

[1931] Al Kafi – V 6 – The Book of Drinks Ch 30 H 1

[1932] Al Kafi – V 6 – The Book of Drinks Ch 30 H 2

[1933] Al Kafi – V 6 – The Book of Drinks Ch 30 H 3

[1934] Al Kafi – V 6 – The Book of Drinks Ch 30 H 4

[1935] Al Kafi – V 6 – The Book of Drinks Ch 30 H 1

[1936] Al Kafi – V 6 – The Book of Drinks Ch 30 H 2

[1937] Al Kafi – V 6 – The Book of Drinks Ch 30 H 3

[1938] Al Kafi – V 6 – The Book of Drinks Ch 31 H 1

[1939] Al Kafi – V 6 – The Book of Drinks Ch 32 H 2

[1940] Al Kafi – V 6 – The Book of Drinks Ch 33 H 1

[1941] Al Kafi – V 6 – The Book of Drinks Ch 33 H 2

[1942] Al Kafi – V 6 – The Book of Drinks Ch 33 H 3

[1943] Al Kafi – V 6 – The Book of Drinks Ch 33 H 4

[1944] Al Kafi – V 6 – The Book of Drinks Ch 33 H 1

[1945] Al Kafi – V 6 – The Book of Drinks Ch 33 H 2

[1946] Al Kafi – V 6 – The Book of Drinks Ch 33 H 3

[1947] Al Kafi – V 6 – The Book of Drinks Ch 33 H 4

[1948] Al Kafi – V 6 – The Book of Drinks Ch 33 H 5

[1949] Al Kafi – V 6 – The Book of Drinks Ch 33 H 6

[1950] Al Kafi – V 6 – The Book of Drinks Ch 33 H 7

[1951] Al Kafi – V 6 – The Book of Drinks Ch 33 H 8

[1952] Al Kafi – V 6 – The Book of Drinks Ch 33 H 9

[1953] Al Kafi – V 6 – The Book of Drinks Ch 34 H 1

[1954] Al Kafi – V 6 – The Book of Drinks Ch 34 H 2

[1955] Al Kafi – V 6 – The Book of Drinks Ch 34 H 3

[1956] Al Kafi – V 6 – The Book of Drinks Ch 34 H 4

[1957] Al Kafi – V 6 – The Book of Drinks Ch 34 H 5

[1958] Al Kafi – V 6 – The Book of Drinks Ch 34 H 6

[1959] Al Kafi – V 6 – The Book of Drinks Ch 34 H 7

[1960] Al Kafi – V 6 – The Book of Drinks Ch 34 H 8

[1961] Al Kafi – V 6 – The Book of Drinks Ch 34 H 9

[1962] Al Kafi – V 6 – The Book of Drinks Ch 34 H 10

[1963] Al Kafi – V 6 – The Book of Drinks Ch 34 H 11

[1964] Al Kafi – V 6 – The Book of Drinks Ch 34 H 12

[1965] Al Kafi – V 6 – The Book of Drinks Ch 34 H 13

[1966] Al Kafi – V 6 – The Book of Drinks Ch 34 H 14

[1967] Al Kafi – V 6 – The Book of Drinks Ch 34 H 15

[1968] Al Kafi – V 6 – The Book of Drinks Ch 34 H 16

[1969] Al Kafi – V 6 – The Book of Drinks Ch 34 H 17

[1970] Al Kafi – V 6 – The Book of Drinks Ch 34 H 18

[1971] Al Kafi – V 6 – The Book of Drinks Ch 34 H 19

[1972] Al Kafi – V 6 – The Book of Drinks Ch 34 H 20

[1973] Al Kafi – V 6 – The Book of Drinks Ch 34 H 21

[1974] Al Kafi – V 6 – The Book of Drinks Ch 34 H 22

[1975] Al Kafi – V 6 – The Book of Drinks Ch 34 H 23

[1976] Al Kafi – V 6 – The Book of Drinks Ch 34 H 24

[1977] Al Kafi – V 6 – The Book of Drinks Ch 34 H 25

[1978] Al Kafi – V 6 – The Book of Drinks Ch 35 H 1

[1979] Al Kafi – V 6 – The Book of Drinks Ch 35 H 2

[1980] Al Kafi – V 6 – The Book of Drinks Ch 35 H 3

[1981] Al Kafi – V 6 – The Book of Drinks Ch 35 H 4

[1982] Al Kafi – V 6 – The Book of Drinks Ch 35 H 5

[1983] Al Kafi – V 6 – The Book of Drinks Ch 35 H 6

[1984] Al Kafi – V 6 – The Book of Drinks Ch 35 H 7

[1985] Al Kafi – V 6 – The Book of Drinks Ch 35 H 8

[1986] Al Kafi – V 6 – The Book of Drinks Ch 35 H 9

[1987] Al Kafi – V 6 – The Book of Drinks Ch 35 H 10

[1988] Al Kafi – V 6 – The Book of Drinks Ch 35 H 11

[1989] Al Kafi – V 6 – The Book of Drinks Ch 35 H 12

[1990] Al Kafi – V 6 – The Book of Drinks Ch 35 H 13

[1991] Al Kafi – V 6 – The Book of Drinks Ch 35 H 14

[1992] Al Kafi – V 6 – The Book of Drinks Ch 35 H 15

[1993] Al Kafi – V 6 – The Book of Drinks Ch 35 H 16

[1994] Al Kafi – V 6 – The Book of Drinks Ch 35 H 17

[1995] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 1

[1996] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 2

[1997] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 3

[1998] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 4

[1999] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 5

[2000] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 6

[2001] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 7

[2002] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 8

[2003] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 9

[2004] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 10

[2005] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 11

[2006] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 12

[2007] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 13

[2008] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 14

[2009] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 15

[2010] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 1

[2011] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 2

[2012] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 3

[2013] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 4

[2014] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 5

[2015] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 6

[2016] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 7

[2017] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 8

[2018] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 9

[2019] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 10

[2020] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 11

[2021] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 12

[2022] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 13

[2023] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 14

[2024] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 15

[2025] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 16

[2026] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 3 H 1

[2027] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 3 H 2

[2028] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 3 H 3

[2029] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 3 H 4

[2030] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 4 H 1

[2031] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 4 H 2

[2032] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 4 H 3

[2033] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 4 H 4

[2034] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 1

[2035] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 2

[2036] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 3

[2037] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 4

[2038] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 5

[2039] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 6

[2040] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 7

[2041] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 8

[2042] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 9

[2043] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 10

[2044] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 11

[2045] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 12

[2046] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 5 H 13

[2047] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 6 H 1

[2048] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 6 H 2

[2049] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 6 H 3

[2050] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 7 H 1

[2051] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 8 H 1

[2052] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 8 H 2

[2053] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 8 H 3

[2054] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 8 H 4

[2055] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 8 H 5

[2056] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 1

[2057] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 2

[2058] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 3

[2059] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 4

[2060] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 5

[2061] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 6

[2062] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 7

[2063] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 8

[2064] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 9

[2065] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 9 H 10

[2066] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 10 H 1

[2067] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 10 H 2

[2068] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 10 H 3

[2069] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 1

[2070] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 2

[2071] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 3

[2072] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 4

[2073] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 5

[2074] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 6

[2075] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 7

[2076] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 8

[2077] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 9

[2078] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 10

[2079] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 11

[2080] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 12

[2081] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 13

[2082] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 14

[2083] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 1

[2084] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 2

[2085] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 3

[2086] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 4

[2087] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 5

[2088] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 6

[2089] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 7

[2090] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 8

[2091] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 9

[2092] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 10

[2093] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 11

[2094] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 12

[2095] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 12 H 13

[2096] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 1

[2097] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 2

[2098] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 3

[2099] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 4

[2100] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 5

[2101] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 13 H 6

[2102] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 14 H 1

[2103] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 14 H 2

[2104] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 14 H 3

[2105] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 1

[2106] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 2

[2107] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 3

[2108] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 4

[2109] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 5

[2110] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 6

[2111] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 15 H 7

[2112] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 1

[2113] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 2

[2114] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 3

[2115] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 4

[2116] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 1

[2117] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 2

[2118] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 3

[2119] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 4

[2120] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 5

[2121] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 6

[2122] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 7

[2123] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 8

[2124] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 9

[2125] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 10

[2126] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 11

[2127] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 12

[2128] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 13

[2129] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 14

[2130] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 16 H 15

[2131] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 1

[2132] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 2

[2133] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 3

[2134] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 4

[2135] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 5

[2136] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 6

[2137] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 18 H 7

[2138] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 1

[2139] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 2

[2140] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 3

[2141] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 4

[2142] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 5

[2143] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 19 H 6

[2144] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 1

[2145] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 2

[2146] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 3

[2147] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 4

[2148] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 5

[2149] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 20 H 6

[2150] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 1

[2151] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 2

[2152] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 3

[2153] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 4

[2154] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 5

[2155] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 6

[2156] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 7

[2157] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 8

[2158] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 9

[2159] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 10

[2160] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 11

[2161] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 12

[2162] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 13

[2163] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 14

[2164] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 15

[2165] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 16

[2166] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 21 H 17

[2167] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 1

[2168] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 2

[2169] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 3

[2170] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 4

[2171] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 5

[2172] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 6

[2173] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 7

[2174] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 22 H 8

[2175] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 23 H 1

[2176] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 23 H 2

[2177] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 23 H 3

[2178] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 23 H 4

[2179] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 23 H 5

[2180] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 24 H 1

[2181] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 24 H 2

[2182] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 25 H 1

[2183] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 25 H 2

[2184] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 1

[2185] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 2

[2186] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 3

[2187] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 4

[2188] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 5

[2189] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 6

[2190] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 7

[2191] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 8

[2192] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 26 H 9

[2193] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 1

[2194] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 2

[2195] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 3

[2196] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 4

[2197] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 5

[2198] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 6

[2199] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 7

[2200] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 8

[2201] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 27 H 10

[2202] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 1

[2203] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 2

[2204] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 3

[2205] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 4

[2206] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 5

[2207] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 6

[2208] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 7

[2209] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 28 H 8

[2210] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 1

[2211] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 2

[2212] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 3

[2213] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 4

[2214] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 5

[2215] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 6

[2216] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 7

[2217] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 8

[2218] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 9

[2219] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 10

[2220] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 11

[2221] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 29 H 12

[2222] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 1

[2223] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 2

[2224] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 3

[2225] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 4

[2226] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 5

[2227] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 6

[2228] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 7

[2229] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 8

[2230] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 9

[2231] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 10

[2232] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 11

[2233] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 30 H 12

[2234] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 1

[2235] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 2

[2236] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 3

[2237] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 4

[2238] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 5

[2239] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 6

[2240] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 31 H 7

[2241] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 1

[2242] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 2

[2243] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 3

[2244] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 4

[2245] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 5

[2246] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 32 H 6

[2247] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 1

[2248] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 2

[2249] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 3

[2250] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 4

[2251] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 5

[2252] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 6

[2253] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 7

[2254] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 33 H 8

[2255] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 34 H 1

[2256] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 34 H 2

[2257] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 34 H 3

[2258] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 34 H 4

[2259] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 34 H 5

[2260] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 1

[2261] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 2

[2262] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 3

[2263] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 4

[2264] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 5

[2265] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 6

[2266] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 7

[2267] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 8

[2268] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 9

[2269] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 10

[2270] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 11

[2271] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 35 H 12

[2272] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 36 H 1

[2273] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 1

[2274] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 2

[2275] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 3

[2276] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 4

[2277] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 5

[2278] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 6

[2279] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 7

[2280] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 8

[2281] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 9

[2282] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 10

[2283] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 37 H 11

[2284] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 1

[2285] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 2

[2286] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 3

[2287] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 4

[2288] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 5

[2289] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 6

[2290] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 7

[2291] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 8

[2292] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 9

[2293] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 10

[2294] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 11

[2295] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 12

[2296] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 13

[2297] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 14

[2298] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 15

[2299] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 16

[2300] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 38 H 17

[2301] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 1

[2302] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 2

[2303] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 3

[2304] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 4

[2305] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 5

[2306] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 39 H 6

[2307] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 40 H 1

[2308] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 1

[2309] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 2

[2310] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 3

[2311] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 4

[2312] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 5

[2313] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 6

[2314] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 7

[2315] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 8

[2316] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 9

[2317] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 10

[2318] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 11

[2319] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 41 H 12

[2320] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 1

[2321] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 2

[2322] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 3

[2323] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 4

[2324] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 5

[2325] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 6

[2326] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 7

[2327] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 8

[2328] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 9

[2329] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 42 H 10

[2330] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 1

[2331] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 2

[2332] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 3

[2333] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 4

[2334] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 5

[2335] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 6

[2336] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 8

[2337] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 9

[2338] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 10

[2339] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 11

[2340] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 12

[2341] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 13

[2342] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 14

[2343] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 15

[2344] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 16

[2345] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 17

[2346] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 18

[2347] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 19

[2348] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 20

[2349] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 21

[2350] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 22

[2351] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 23

[2352] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 24

[2353] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 25

[2354] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 26

[2355] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 27

[2356] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 28

[2357] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 29

[2358] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 30

[2359] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 31

[2360] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 32

[2361] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 33

[2362] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 34

[2363] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 36

[2364] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 37

[2365] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 43 H 38

[2366] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 1

[2367] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 2

[2368] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 3

[2369] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 4

[2370] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 5

[2371] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 6

[2372] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 44 H 7

[2373] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 1

[2374] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 2

[2375] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 3

[2376] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 4

[2377] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 5

[2378] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 6

[2379] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 7

[2380] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 8

[2381] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 9

[2382] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 10

[2383] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 11

[2384] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 12

[2385] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 13

[2386] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 14

[2387] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 45 H 15

[2388] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 1

[2389] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 2

[2390] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 3

[2391] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 4

[2392] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 5

[2393] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 6

[2394] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 46 H 7

[2395] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 47 H 1

[2396] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 47 H 2

[2397] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 47 H 3

[2398] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 47 H 4

[2399] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 47 H 5

[2400] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 1

[2401] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 2

[2402] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 3

[2403] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 4

[2404] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 5

[2405] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 6

[2406] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 7

[2407] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 8

[2408] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 9

[2409] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 10

[2410] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 11

[2411] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 12

[2412] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 13

[2413] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 14

[2414] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 15

[2415] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 16

[2416] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 17

[2417] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 48 H 18

[2418] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 49 H 1

[2419] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 49 H 2

[2420] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 49 H 3

[2421] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 49 H 4

[2422] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 50 H 1

[2423] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 51 H 1

[2424] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 51 H 2

[2425] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 51 H 3

[2426] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 1

[2427] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 2

[2428] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 3

[2429] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 4

[2430] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 5

[2431] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 6

[2432] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 7

[2433] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 52 H 8

[2434] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 53 H 1

[2435] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 53 H 2

[2436] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 53 H 3

[2437] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 53 H 4

[2438] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 53 H 5

[2439] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 1

[2440] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 2

[2441] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 3

[2442] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 4

[2443] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 5

[2444] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 54 H 6

[2445] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 55 H 1

[2446] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 55 H 2

[2447] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 55 H 3

[2448] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 55 H 4

[2449] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 55 H 5

[2450] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 1

[2451] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 2

[2452] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 3

[2453] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 4

[2454] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 5

[2455] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 6

[2456] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 56 H 7

[2457] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 57 H 1

[2458] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 57 H 2

[2459] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 57 H 3

[2460] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 1

[2461] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 2

[2462] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 3

[2463] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 4

[2464] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 5

[2465] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 6

[2466] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 7

[2467] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 8

[2468] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 9

[2469] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 58 H 10

[2470] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 57 H 11

[2471] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 59 H 1

[2472] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 59 H 2

[2473] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 60 H 1

[2474] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 60 H 2

[2475] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 60 H 3

[2476] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 61 H 1

[2477] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 61 H 2

[2478] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 62 H 1

[2479] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 62 H 2

[2480] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 1

[2481] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 2

[2482] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 3

[2483] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 4

[2484] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 5

[2485] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 1

[2486] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 2

[2487] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 3

[2488] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 4

[2489] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 5

[2490] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 6

[2491] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 7

[2492] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 64 H 8

[2493] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 1

[2494] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 2

[2495] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 3

[2496] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 4

[2497] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 5

[2498] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 6

[2499] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 7

[2500] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 8

[2501] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 9

[2502] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 10

[2503] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 11

[2504] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 12

[2505] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 13

[2506] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 14

[2507] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 1

[2508] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 2

[2509] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 3

[2510] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 4

[2511] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 5

[2512] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 6

[2513] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 7

[2514] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 1

[2515] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 2

[2516] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 3

[2517] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 4

[2518] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 5

[2519] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 67 H 6

[2520] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 1

[2521] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 2

[2522] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 3

[2523] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 4

[2524] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 5

[2525] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 6

[2526] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 7

[2527] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 8

[2528] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 9

[2529] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 10

[2530] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 11

[2531] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 12

[2532] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 13

[2533] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 14

[2534] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 68 H 15

[2535] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 1

[2536] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 2

[2537] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 3

[2538] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 4

[2539] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 5

[2540] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 6

[2541] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 7

[2542] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 8

[2543] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 9

[2544] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 69 H 10

[2545] Al-Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 1

[2546] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 2

[2547] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 3

[2548] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 4

[2549] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 5

[2550] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 6

[2551] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 7

[2552] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 8

[2553] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 9

[2554] Al Kafi – V 6 – The Book of Domenstic Animals Ch 1 H 10

[2555] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 1

[2556] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 2

[2557] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 3

[2558] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 4

[2559] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 5

[2560] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 6

[2561] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 7

[2562] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 8

[2563] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 9

[2564] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 10

[2565] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 11

[2566] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 12

[2567] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 13

[2568] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 14

[2569] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 15

[2570] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 16

[2571] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 17

[2572] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 18

[2573] Al Kafi – V 6 – The Book of Domenstic Animals Ch 2 H 19

[2574] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 1

[2575] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 2

[2576] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 3

[2577] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 4

[2578] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 5

[2579] Al Kafi – V 6 – The Book of Domenstic Animals Ch 3 H 6

[2580] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 1

[2581] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 2

[2582] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 3

[2583] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 4

[2584] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 5

[2585] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 6

[2586] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 7

[2587] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 8

[2588] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 9

[2589] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 10

[2590] Al Kafi – V 6 – The Book of Domenstic Animals Ch 4 H 11

[2591] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 1

[2592] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 2

[2593] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 3

[2594] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 4

[2595] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 5

[2596] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 6

[2597] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 7

[2598] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 8

[2599] Al Kafi – V 6 – The Book of Domenstic Animals Ch 5 H 9

[2600] Al Kafi – V 6 – The Book of Domenstic Animals Ch 6 H 1

[2601] Al Kafi – V 6 – The Book of Domenstic Animals Ch 6 H 2

[2602] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 1

[2603] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 2

[2604] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 3

[2605] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 4

[2606] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 5

[2607] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 6

[2608] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 7

[2609] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 8

[2610] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 9

[2611] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 10

[2612] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 11

[2613] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 12

[2614] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 13

[2615] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 14

[2616] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 15

[2617] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 16

[2618] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 17

[2619] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 18

[2620] Al Kafi – V 6 – The Book of Domenstic Animals Ch 7 H 19

[2621] Al Kafi – V 6 – The Book of Domenstic Animals Ch 8 H 1

[2622] Al Kafi – V 6 – The Book of Domenstic Animals Ch 8 H 2

[2623] Al Kafi – V 6 – The Book of Domenstic Animals Ch 8 H 3

[2624] Al Kafi – V 6 – The Book of Domenstic Animals Ch 8 H 4

[2625] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 1

[2626] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 2

[2627] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 3

[2628] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 4

[2629] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 5

[2630] Al Kafi – V 6 – The Book of Domenstic Animals Ch 9 H 6

[2631] Al Kafi – V 6 – The Book of Domenstic Animals Ch 10 H 1

[2632] Al Kafi – V 6 – The Book of Domenstic Animals Ch 10 H 2

[2633] Al Kafi – V 6 – The Book of Domenstic Animals Ch 10 H 3

[2634] Al Kafi – V 6 – The Book of Domenstic Animals Ch 11 H 1

[2635] Al Kafi – V 6 – The Book of Domenstic Animals Ch 11 H 2

[2636] Al Kafi – V 6 – The Book of Domenstic Animals Ch 11 H 3

[2637] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 1

[2638] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 2

[2639] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 3

[2640] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 4

[2641] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 5

[2642] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 6

[2643] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 7

[2644] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 8

[2645] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 9

[2646] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 10

[2647] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 11

[2648] Al Kafi – V 6 – The Book of Domenstic Animals Ch 12 H 12

[2649] Al Kafi – V 6 – The Book of Domenstic Animals Ch 13 H 1

[2650] Al Kafi – V 6 – The Book of Domenstic Animals Ch 13 H 2