علل الشرائع

REASONS FOR THE LAWS

الشيخ الصدوق أبي جعفر محمد بن علي ابن الحسين بن موسى بن بابويه القمي ره المتوفى سنة 381 ه‍

AL SHEYKH AL SADOUQ ABU JA’FAR MUHAMMAD BIN ALI IBN AL HUSAYN BIN MUSA BIN BABUWAYH AL QUMMY – DIED 381 AH

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الجزء الثاني

VOLUME TWO

Note – This is an extract from the original. We have not included reports and certain Ahadeeth narrated by the Nasibis and those which contained elements of insults to the Peopleasws of the Household.

Chapter 1 – Reasons for the ablution, and the Azaan (Call to the Prayer), and the Prayer

قال الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي مصنف هذا الكتاب: حدثنا أبي ومحمد بن الحسن بن أحمد بن الوليد (رض) قالا: حدثنا سعد بن عبد الله قال: حدثنا محمد بن عيسى بن عبيد، عن محمد بن أبي عمير ومحمد بن سنان، عن الصباح السدي، وسدير الصيرفي ومحمد بن النعمان مؤمن الطاق، وعمر بن اذينة، عن أبي عبد الله عليه السلام، وحدثنا محمد بن الحسن ابن احمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار وسعد ابن عبد الله قالا: حدثنا محمد بن الحسن بن أبي الخطاب، ويعقوب بن يزيد ومحمد بن عيسى، عن عبد الله بن جبلة، عن الصباح المزني، وسدير الصيرفي ومحمد بن النعمان الاحول، وعمر بن اذينة عن أبي عبد الله عليه السلام، انهم حضروه فقال: يا عمر بن اذينة ما ترى هذه الناصبة في آذانهم وصلاتهم، فقلت جعلت فداك انهم يقولون ان أي بن كعب الانصاري رآه في النوم فقال كذبوا والله ان الله تبارك وتعالى اعز من أنت يرى في النوم،

Al Sheykh Al Faqih Abu Ja’far Muhammad Bin Ali Bin Al Husayn Bin Musa Bin Babuwayh Al Qumyy, the author of this book, said, ‘My father and Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed both narrated o us, from Sa’a Bin Abdullah, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Abu Umeyr and Muhammad Bin Sinan, from Al Sabah Al Sady, and Sudeyr Al Sayrafi and Muhammad Bin Al Noman Momin Al Taaq, and Umar Bin Azina, from Abu Abdullahasws.

And Muhammad Bin Al Hassan Ibn Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar and Sa’ad Ibn Abdullah, both from Muhammad Bin Al Hassan Abu Al Khatab, and Yaqoub Bin Yazeed and Muhammad Bin Isa, from Abdullah Bin Jabala, from Al Sabah Al Mazny, and Sudeyr Al Sayrafi and Muhammad Bin Al Noman Al Ahowl, and Umar Bin Azina,

(The narrator says) some of us were there in the presence of Abu Abdullahasws, so heasws said: ‘O Umar Bin Hazina! What do you see these Nasibis with regards to their Azan and their Prayers?’ So I said, ‘May I be sacrificed for youasws! They are saying that Ubay Bin Ka’ab, the Helper, saw Himazwj in his sleep (a dream) (Detailing the Azan and the Prayers)’. So heasws said: ‘They are lying! By Allahazwj! Allahazwj Blessed and High is more Honourable than you see Himazwj in the sleep (dream)’.

وقال أبو عبد الله عليه السلام ان الله العزيز الجبار عرج بنبيه صلى الله عليه وآله إلى سمائه سبعا اما أولهن فبارك عليه والثانية علمه فيها فرضه فانزل الله العزيز الجبار عليه محملا من نور فيه أربعون نوعا من انواع النور كانت محدقة حول العرش عرشه تبارك وتعالى تغشى أبصار الناظرين أما واحد منها فاصفر فمن أجل ذلك اصفرت الصفرة، وواحد منها أحمر فمن أجل ذلك احمرت الحمرة، وواحد منها أبيض فمن اجل ذلك ابيض البياض، والباقي على عدد سائر ما خلق من الانوار والالوان في ذلك المحمل حلق وسلاسل من فضة فجلس عليه،

And Abu Abdullahasws said: ‘Allahazwj, the Mighty, the Compeller, Ascended Hisazwj Prophetsaww to Hisazwj seventh sky. As for in the first of these (skies), so Heazwj Blessed upon himsaww, and at the second, Taught himsaww hissaww Obligations therein. So the Mighty, the Compeller Sent down a palanquin of Light, in which were forty types from the types of Lights which used to hover around the Throne, the Throne of the Blessed and the High, overwhelming the visions of the onlookers. As for one of these (Lights), so it was a yellow (Light), thus it is due to it that the yellow gets its yellowness. And one of these was a red (Light), thus it is due to that the red gets it redness. And one of these was a white (Light), thus it is due to that, the white gets its whiteness. And the rest were upon a number of what Allahazwj Created from the Lights and the colours. In that palanquin were reins and chains of silver. So hesaww sat upon it.

ثم عرج إلى السماء الدنيا فنفرت الملائكة إلى أطراف السماء ثم خرت سجدا فقالت: سبوح قدوس ربنا ورب الملائكة والروح ما أشبه هذا النور بنور ربنا فقال جبرئيل عليه السلام الله اكبر الله اكبر فسكتت الملائكة وفتحت ابواب السماء واجتمعت الملائكة ثم جاءت فسلمت على النبي صلى الله عليه وآله افواجا ثم قالت يا محمد كيف اخوك؟ قال بخير قالت: فان ادركته فاقرأه منا السلام فقال النبي صلى الله عليه وآله أتعرفونه؟ فقالوا: كيف لم نعرفه وقد أخذ الله عزوجل ميثاقك وميثاقه منا وانا لنصلي عليك وعليه

Then hesaww was ascended with to the sky of the world, so the Angels alienated themselves to the outskirts of the sky, then fell down prostrate. So they said: ‘Glorious, Holy is our Lordazwj, and the Lordazwj of the Angels and the (Holy) Spirit! How this Light resembles the Light of our Lordazwj!’ So Jibraeelas said: ‘Allahazwj is the Greatest! Allahazwj is the Greatest!’ So the Angels were silenced, and the gateways of the sky were opened up, and the Angels gathered around. Then they came over and greeted to the Prophetsaww in droves. Then they said: ‘O Muhammadsaww! How is yoursaww brotherasws?’ Hesaww said: ‘With goodness’. They said: ‘So if yousaww see himasws next, so convey the greetings from us’. So the Prophetsaww said: ‘Do you recognise himasws?’ So they said: ‘How can we not recognise himasws, and Allahazwj Mighty and Majestic has Taken yoursaww Covenant and hisasws Covenant from us, and we have been sending Blessings upon yousaww and upon himasws (ever since)’.

ثم زاده أربعين نوعا من أنواع النور لا يشبه شئ منه ذلك النور الاول وزاده في محمله حلقا وسلاسل ثم عرج به إلى السماء الثانية فلما قرب من باب السماء تنافرت الملائكة إلى اطراف السماء وخرت سجدا وقالت سبوح قدوس رب الملائكة والروح ما أشبه هذا النور بنور ربنا فقال جبرئيل عليه السلام أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله فاجتمعت الملائكة وفتحت أبواب السماء وقالت: يا جبرئيل من هذا الذي معك؟ فقال هذا محمد صلى الله عليه وآله قالوا وقد بعث؟ قال نعم

Then forty types from the types of Lights were increased, with nothing resembling that from the first types of Lights, and the reins and chains were increased in the palanquin. Then hesaww was ascended with to the second sky. So when hesaww came near to the gateway of the sky, the Angels alienated themselves to the outskirts of the sky and fell down prostrate, and said: ‘Glorious, Holy is the Lordazwj of the Angels and the (Holy) Spirit! How this Light resembles with the Light of our Lordazwj!’ So Jibraeelas said: ‘Ias testify that there is no god except for Allahazwj! Ias testify that there is no god except for Allahazwj!’ So the Angels gathered around, and the gateway of the sky was opened up, and they said : ‘O Jibraeelas! Who is this onesaww with youas?’ So heas said: ‘This is Muhammadsaww!’ They said: ‘And heas has (already) been Sent (to the world)?’ Heas said: ‘Yes’.

قال رسول الله صلى الله عليه وآله فخرجوا إلى شبه المعانيق فسلموا علي وقالوا: إقرأ أخاك السلام فقلت هل تعرفونه؟ قالوا: نعم وكيف لا نعرفته وقد أخذ الله ميثاقك وميثاقه وميثاق شيعته إلى يوم القيامة علينا وانا لنتصفح وجوه شيعته في كل يوم خمسا يعنون في كل وقت صلاة

Rasool-Allahas said: ‘So they all came over to mesaww in between the curtains, so they greeted mesaww and said: ‘Convey the greetings to yoursaww brother!’ So Isaww said: ‘Do you all recognise himasws?’ They said: ‘Yes, and how can we not recognise himasws and Allahazwj has Taken yoursaww Covenant, and hisasws Covenant, and a Covenant of hisasws Shias up to the Day of Judgement, against us, and we browse through the faces of hisasws Shias, in every day, five times’ – meaning during every time of the Prayer’.

قال رسول الله صلى الله عليه وآله ثم زادني ربي تعالى أربعين نوعا من أنواع النور لا تشبه الانوار الاول وزادني حلقا وسلاسل ثم عرج به إلى السماء الثالثة فنفرت الملائكة إلى اطراف السماء خرجت سجدا وقالت سبوح قدوس رب الملائكة والروح ما هذا النور الذي يشبه نور ربنا، فقال جبرئيل عليه السلام: اشهد أن محمدا رسول الله، أشهد أن محمدا رسول الله فاجتمعت الملائكة وفتحت ابواب السماء وقالت: مرحبا بالاول ومرحبا بالآخر ومرحبا بالحاشر ومرحبا بالناشر، محمد خاتم النبيين وعلى خير الوصيين،

Rasool-Allahsaww said: ‘Then mysaww Lordazwj Increased for mesaww, forty types from the types of the Light, not resembling the first Lights, and Increased for mesaww reins and chains (of silver in the Palanquin). Then Isaww was ascended with to the third sky. So the Angels alienated themselves to the outskirts of the sky, falling down prostrate, and said: ‘Glorious, Holy is Lordazwj of the Angels and the (Holy) Spirit! What is this Light which resembles the Light of our Lordazwj?’ So Jibraeelas said: ‘Ias testify that Muhammadsaww is Rasool-Allahsaww! Ias testify that Muhammadsaww is Rasool-Allahsaww!’ So the Angels gathered around and the gateway of the sky was opened up, and they said: ‘Welcome to the first (of the people), and welcome to the last (of the Prophetsas), and welcome to the one with whom we will be Resurrected, and welcome to the publisher (of the deeds), Muhammadsaww, the seal of the Prophetsas, and Aliasws the best of the successorsas’. 

فقال رسول الله صلى الله عليه وآله سلموا علي وسألوني عن علي أخي فقلت هو في الارض خليفتي أو تعرفونه؟ قالوا: نعم وكيف لا نعرفه وقد نحج البيت المعمور في كل سنة مرة وعليه رق أبيض فيه اسم محمد صلى الله عليه وآله وعلي والحسن والحسين والائمة وشيعتهم إلى يوم القيامة وإنا لنبارك على رؤسهم بايدينا،

So Rasool-Allahsaww said: ‘They greeted to mesaww, and asked mesaww about Aliasws, mysaww brotherasws. So Isaww said: ‘Heasws is in the earth, as mysaww Caliph. Do you all recognise himasws?’ They said: ‘Yes, and how can we not recognise himasws, and we perform Hajj of The Oft-Frequented House (Bayt Al-Mamour) once in every year, and upon it is a white parchment in which are the names of Muhammadsaww, and Aliasws, and Al-Hassanasws, and Al-Husaynasws, and the Imamsasws, and theirasws Shias up to the Day of Judgement, and we attain Blessings by touching our hands upon these (names)’.

ثم زادني ربى تعالى أربعين نوعا من انواع النور لا تشبه شيئا من تلك الانوار الاول وزادني حلقا وسلاسل ثم عرج بي إلى السماء الرابعة فلم تقل الملائكة شيئا وسمعت دويا كأنه في الصدور واجتمعت الملائكة ففتحت أبواب السماء وخرجت إلى معانيق فقال جبرئيل (ع) حي على الصلاة حي على الصلاة حي على الفلاح حي على الفلاح فقالت الملائكة صوتين مقرونين بمحمد تقوم الصلاة وبعلي الفلاح فقال جبرئيل قد قامت الصلاة قد قامت الصلاة، فقالت الملائكة هي لشيعته اقاموها إلى يوم القيامة،

Then mysaww Lordazwj Increased for meas forty types from the types of the Light, not resembling anything from the first Lights, and Increased for mesaww reins and chains (of silver for the Palanquin). Then Isaww was ascended with to the fourth sky. The Angels did not say anything and Isaww heard sounds as if it were in the chests, and the Angels gathered around. So the gateways of the sky were opened, and they came out to the curtains (of the Palanquin). So Jibraeelas said: ‘Hasten to the Prayer! Hasten to the Prayer! Hasten to the success! Hasten to the success!’ So the Angels said: ‘Two voices repeated twice. By Muhammadsaww the Prayer is established, and by Aliasws is the success’. So Jibraeelas said: ‘The Prayer is established! The Prayer is established!’ So the Angels said: ‘This is for hisasws Shias who will be establishing it up to the Day of Judgement’.

ثم اجتمعت الملائكة فقالوا للنبي أين تركت أخاك وكيف هو؟ فقال لهم: أتعرفونه؟ فقالوا نعم نعرفه وشيعته وهو نور حول عرش الله وان في البيت المعمور لرقا من نور فيه كتاب من نور فيه اسم محمد وعلى الحسن والحسين والائمة وشيعتهم لا يزيد فيهم رجل ولا ينقص منهم رجل انه لميثاقنا الذي أخذ علينا وانه ليقرء علينا في كل يوم جمعة،

Then the Angels gathered, so they said to the Prophetsaww: ‘Where did yousaww leave yoursaww brotherasws, and how is heasws?’ So hesaww said to them: ‘Do you all recognise himasws?’ So they said: ‘Yes, we do recognise himasws and hisasws Shias, and it is upon a parchment of Light around the Throne of Allahazwj, and in the Oft-Frequented House (Bayt Al-Mamour), in which is an inscription of Light, in which is the name of Muhammadsaww, and Aliasws, and Al-Hassanasws, and Al-Husaynasws, and the Imamsasws, and theirasws Shias. Not a man would increase in them, nor would a man decrease from them. It is a Covenant which has been Taken from us, and it is being recited to us during every Friday’.

فسجدت لله شكرا فقال يا محمد ارفع رأسك فرفععت رأسي فإذا أطناب السماء قد خرقت والحجب قد رفعت ثم قال لي طأطئ رأسك وانظر ما ذا ترى فطأطأت رأسي فنظرت  إلى بيتكم هذا وحرمكم هذا فإذا هو مثل حرم ذلك البيت يتقابل لو ألقيت شيئا من يدي لم يقع إلا عليه فقال لي يا محمد هذا الحرم وأنت الحرام لكل مثل مثال، ثم ققال لي ربي تعالى يا محمد مد يدك فيتلقاك ماء يسيل من ساق العرش الايمن، فنزل الماء فتلقيته

So Isaww prostrated to Allahazwj in gratitude, so Heazwj Said: “O Muhammadsaww! Raise yoursaww head”. So Isaww raised mysaww head, and Isaww saw the sky to have been cleft (split) asunder (open) and the Veils to have been Lifted. Then Heazwj Said to mesaww: “Lower yoursaww head and look at what yousaww see”. So Isaww lowered mysaww head, so Isaww was looking at this House (Kabah) of yours, and this Sanctuary (Haram) of yours, so it was like the Sanctuary of that House facing it. Had Isaww thrown anything from mysaww hand, it would not have fallen anywhere except upon it. So Heazwj Said to mesaww: “O Muhammadsaww! This is the sanctuary, and yousaww are sanctimonious. For every example is an example”. Then mysaww Lordazwj the Exalted Said to mesaww: “O Muhammadsaww! Extend yoursaww hand, so yousaww will receive water which flows from the Right Base of the Throne”. So the water descended, and Isaww received it’.[1]

(باب 2 - العلة التي من أجلها فرض الله عزوجل الصلاة)

Chapter 2 – The reason due to which Allahazwj Mighty and Majestic Obligated the Prayer

حدثنا علي بن احمد بن محمد رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل البرقى قال: حدثنا علي بن العباس، عن عمر بن عبد العزيز قال حدثنا هشام بن الحكم قال: سألت أبا عبد الله عليه السلام عن علة الصلاة فان فيها مشغلة للناس عن حوائجهم ومتعبة لهم في ابدانهم، قال فيها علل وذلك ان الناس لو تركوا بغير تنبيه ولا تذكر للنبي صلى الله عليه وآله باكثر من الخبر الاول وبقاء الكتاب في أيديهم فقط لكانوا على ما كان عليه الاولون

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barqy, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullahasws about the reason for the Salat (Prayer), for in it is an occupation for the people about their needs, and tiredness with regard to their bodies’. Heasws said: ‘Regarding it is a reason, and that is that the people, had they been left, with neither a stimulation nor mentioning of the Prophetsaww, like most of the former ones, only the Book (Quran) would have been left in their hands, and they would have been what the former ones have been on.

فانهم قد كانوا اتخذوا دينا ووضعوا كتبا ودعوا اناسا إلى ما هم عليه وقتلوهم على ذلك فدرس امرهم وذهب حين ذهبوا واراد الله تبارك وتعالى أن لا ينسيهم امر محمد صلى الله عليه وآله ففرض عليهم الصلاة يذكرونه في كل يوم خمس مرات ينادون باسمه وتعبدوا بالصلاة وذكر الله لكيلا يغفلوا عنه وينسوه فيندرس ذكره.

So they used to take to a Religion and wasted the Books, and invited the people to what they were upon, and killed them upon that. Thus, their affairs became extinct and it went away when they went away (died), and Allahazwj Blessed and High Intended that they (people) should not forget the matter of Muhammadsaww, therefore Allahazwj Obligated the Prayer upon them, mentioning himsaww five times a day, calling himsaww by hissaww name, and worshiping (Allahazwj) with the Salat (Prayer), and remembering Allahazwj, otherwise they would be oblivious (unmindful) from Himazwj, and forget Himazwj, so that Hisazwj mentioning is not to become extinct (as well)’.[2]

حدثنا علي بن احمد بن محمد قال: حدثنا محمد بن يعقوب قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن ربيع الصحاف عن محمد بن سنان: ان ابا الحسن علي بن موسى الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله ان علة الصلاة انها إقرار بالربوبة لله عزوجل وخلع الانداد، وقيام بين يدي الجبار جل جلاله بالذل والمسكنة، والخضوع والاعتراف والطلب للاقالة من سالف الذنوب، ووضع الوجه على الارض كل يوم خمس مرات اعظاما لله عزوجل

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Yaqoub, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabi’e Al Sahaf, from Muhammad Bin Sinan who said,

‘Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he had written to himasws of his question, that: ‘The reason for the Prayer is that it is an acknowledgment of the Lordship of Allahazwj Mighty and Majestic and staying away from the false gods, and of standing in front of the Compeller, Majestic is Hisazwj Majesty, with humbleness and the needfulness, and the submissiveness, and the recognition, and the seeking for the dismissal of the past sins, and placing of the face upon the ground five times a day, in reverence to Allahazwj Mighty and Majestic.

وأن يكون ذاكرا غير ناس ولا بطر ويكون خاشعا متذللا راغبا طالبا للزيادة في الدين والدنيا مع ما فيه من الانزجار والمداومة على ذكر الله عزوجل بالليل والنهار لئلا ينسى العبد سيده ومدبره وخالفه فيبطر ويطغى ويكون في ذكره لربه وقيامه بين يديه زاجرا له عن المعاصي ومانعا من انواع الفساد.

And he would become a mentioner (of Allahazwj), not a forgetter, nor arrogant, and he would become fearful, humble, hopeful, seeking for the increase in the Religion and the world along with that he is in from the audacities (braveries), and be pre-occupied upon the mentioning of Allahazwj Mighty and Majestic by the night and the day, otherwise the servant would forget his Masterazwj, and his Organiser, and may end up opposing him, thus he would be arrogant, and he would rebel, and would become audacious in his mentioning his Lordazwj, and his standing in front of Himazwj, audacious to Himazwj about the disobedience, and (the Prayer) would prevent him from various types of the mischief’.[3]

(باب 3 - علة القبلة والتحريف إلى اليسار)

Chapter 3 – Reason for the Qiblah and the distortion to the left

حدثنا الحسن بن محمد بن ادريس رحمه الله عن أبيه عن محمد بن حسان عن محمد بن علي الكوفي عن علي بن حسان الواسطي عن عمه عبد الرحمان بن كثير عن المفضل بن عمر قال: سألت أبا عبد الله عليه السلام عن التحريف لاصحابنا ذات اليسار عن القبلة وعن السبب فيه؟ فقال: ان الحجر الاسود لما أنزل به من الجنة ووضع في موضعه جعل انصاب الحرم من حيث لحقه النور نور الحجر فهي عن يمين الكعبة اربعة اميال وعن يسارها ثمانية اميال كله اثنا عشر ميلا فإذا انحرف الانسان ذات اليمين خرج عن حد القببلة لعلة انصاب الحرم، وإذا انحرف ذات اليسار لم يككن خارجا عن حد القبلة.

Al Hassan Bin Muhammad Bin Idrees narrated to us, from his father, from Muhammad Bin Hisan, from Muhammad Bin Ali Al Kufy, from Ali Bin Hasaan Al Wasity, from his uncle Abdul Rahman Bin Kaseer, from Al Mufazzal Bin Umar who said,

‘I asked Abu Abdullahasws about the distortion for our companions (slightly) towards the left from the Qiblah, and about the cause with regards to it?’ So heasws said: ‘When the Black Stone (الحجر الاسود) was descended with from the Paradise and placed in its place, the Sanctuary was made to be established from where the Light of the Black Stone reached. So it is four miles from the right of the Kaaba, and from its left it is eight miles, all of it being twelve miles. So when the human being deviates towards the right, he would exit from a Limit of the Qiblah due to the reason of the establishment of the Sanctuary. And when he deviates towards the left, he would not end up exiting from a Limit of the Qiblah’.[4]

حدثنا محمد بن الحسن بن احمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن الحسن ابن سعيد عن إبراهيم بن أبي البلاد عن أبي غرة قال: قال لي أبو عبد الله عليه السلام البيت قبلة المسجد والمسجد قبلة مكة ومكة قبلة الحرم والحرم قبلة الدنيا.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin marouf, from Ali Bin Mahziyar, from Al Hassan Ibn Saeed, from Ibrahim Bin Abu A Bilad, from Abu Garat who said,

‘Abu Abdullahasws said to me: ‘The House (Kabah) is a Qiblah of the Masjid, and the Masjid is a Qiblah of Makkah, and Makkah is a Qiblah of the ‘الحرم’ Sanctuary, and the Sanctuary is a Qiblah of the world’.[5]

(باب 4 - العلة التي من أجلها أمر الله بتعظيم المساجد، والعلة) (التي من أجلها سلط الله تعالى بخت نصر على بيت المقدس)

Chapter 4 – The reason due to which Allahazwj Commanded for the reverence of the Masajids, and reason due to which Allahazwj the High Caused Bakht Nasar to overcome upon Bayt Al-Maqdas

حدثنا علي بن أحمد بن محمد قال: حدثنا محمد بن أبي عبد الله الكوفي عن موسى بن عمران، عن عمه الحسين بن يزيد النوفلي، عن علي بن أبي حمزة عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن العلة في تعظيم المساجد فقال: إنما أمر بتعظيم المساجد لانها بيوت الله في الارض.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran, from his uncle Al Husayn Bin Yazeed Al Nowfal, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the reason regarding the reverence of the Masajids, so heasws said: ‘But rather, Allahazwj Commanded for the revering of the Masaajids because these are the Houses of Allahazwj in the earth’.[6]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين، عن صفوان بن يحيى عن كليب الصيداوي عن أبي عبد الله عليه السلام قال: مكتوب في التوراة: ان بيوتي في الارض المساجد، فطوبى لمن تطهر في بيته ثم زارني في بيتى وحق المزور أن يكرم الزائر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Kaleyb Al Saydawi,

Abu Abdullahasws has said: ‘It is written in the Torah: “Myazwj Houses in the earth are the Masaajids, so congratulations for the one purifies himself in his house, then visits Meazwj in Myazwj House, and it is a right upon the visited one that he should honour the visitor’.[7]

حدثنا محمد بن الحسين بن احمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن موسى بن بكر، عن أبي الحسن الاول عليه السلام قال: قال النبي صلى الله عليه وآله ان الله اوحى إلى موسى إنى منزل عليك من السماء نارا فاسرج منها في بيت المقدس فقال: لما خرب بخت نصر البيت والقى فيه الكناسات اتخذ فيه حشا فشكت تلك البقعة إلى الله عزوجل فقالت: يا رب عمرتني بملائكتك وجعلتني بيتك وجعلت في مواضع خيار أنبيائك ورسلك وسلطت على مجوسيا يعبد النيران ففعل في ما فعل، قال: فأوحى الله عزوجل إليها إنما فعلت بك هذا ليعلم أهل القرى انهم إذا عصوني كانوا على اهون.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws the First having said: ‘The Prophetsaww said: ‘Allahazwj Revealed unto Musaas: ‘Iazwj shall be Sending down to youas, a Fire from the sky, so illuminate Bayt Al-Maqdas from it’. So heas said: ‘When Bakht Nasr ruined the Bayt (Al-Maqdas), and demolished the churches, took the wild animals in it, that spot complained to Allahazwj Mighty and Majestic, so it said: ‘O Lordazwj! Youazwj Had me to be built by Yourazwj Angels, and Made me to be Yourazwj House, and Made to be in my place, the best of Yourazwj Prophetsas, and Yourazwj Rasoolsas, and (now) the Magians have overcome and are worshipping the fires, so they did what they did’. Heasws said: ‘So Allahazwj Mighty and Majestic Revealed unto it: “But rather, this was done with you in order for the people of the town to know that if they were to disobey Meazwj, they would end up being weakened’.[8]

(باب 6 - العلة التي من أجلها يكره الصوت وانشاد الضالة وبرى) (المشاقص في المسجد)

Chapter 6 – The reason due to which it is disliked, the noise, and announcing for the lost (property), and to sharpen the weapons in the Masjid

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد باسناده رفعه: ان رجلا جاء إلى المسجد ينشد ضالة له، فقال رسول الله صلى الله عليه وآله قولوا له لارد الله عليك فانها لغير هذا بنيت،

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, by his chain, raising it,

Heasws (the Imamasws) said: ‘A man came to the Masjid and announced for something which he had lost, so Rasool-Allahsaww said: ‘Say to him, ‘May Allahazwj not return it to you, for it (Masjid) has been built for other than this’.

قال: ورفع الصوت في المجالس يكره وان رسول الله صلى الله عليه وآله مر برجل يبرى مشاقص له في المسجد فنهاه وقال: انها لغير هذا بنيت.

Heasws said: ‘And the raising of the voices is dislike in the gathering, and that Rasool-Allahsaww passed by a man who was sharpening weapons/tools of his in the Masjid. So hesaww forbade him and said: ‘It (Masjid) has been built for other than this’.[9]

وبهذا الاسناد عن محمد بن احمد عن الحسن بن موسى الخشاب عن علي ابن اسباط عن بعض رجاله قال: قال أبو عبد الله عليه السلام جنبوا مساجدكم الشراء والبيع والمجانين والصبيان والضالة والاحكام والحدود ورفع الصوت.

And by this chain, from Muhammad Bin Ahmad, from Al Hassan Bin Musa Al Khashab, from Ali Ibn Asbat, from one of his men who said,

‘Abu Abdullahasws said: ‘Keep aside from your Masjids – the buying, and the selling, and the insane, and the children, and the (announcement) for lost items, and the judgement, and the Limits (punishments), and raising of the voices’.[10]

(باب 7 - العلة التي في كسر أمير المؤمنين عليه السلام المحاريب)

Chapter 7 – The reason for Amir Al-Momineenasws breaking the Prayer Niches

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن محمد بن يحيى الخزاز عن طلحة بن زيد عن جعفر بن محمد عن أبيه (ع) ان عليا (ع) كان يكسر المحاريب إذا رآها في المساجد ويقول: كأنها مذابح اليهود.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya Al Khazaz, from Talha Bin Zayd,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Aliasws used to break the Prayer Niches whenever heasws saw it in the Masajids, and heasws was saying: ‘It is like the altars of the Jews’.[11]

(باب 8 - العلة التي من أجلها لا يجوز ان تشرف المساجد)

Chapter 8 – The reason due to which it is not allowed to ennoble the Masjid

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن محمد بن يحيى الخزاز عن طلحة بن زيد، عن جعفر بن محمد عن أبيه (ع) ان عليا عليه السلام رأى مسجدا بالكوفة قد شرف فقال: كأنها بيعة، وقال: ان المساجد لا تشرف تبنى جما.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya Al Khazaz, from Talha Bin Zayd,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Aliasws saw a Masjid at Al-Kufa which had been ennobled (dignified), so heasws said: ‘It is like a church’. And heasws said: ‘The Masjid should not be ennobled with an intensely (decorative) built’.[12]

(باب 9 - العلة التي من أجلها يجب على من أخرج الحصاة) (من المسجد أن يردها في مكانها أو في مسجد آخر)

Chapter 9 – The reason due to which the one who extracts the pebbles from the Masjid should either return it back in its place or in another Masjid

حدثنا محمد بن علي ما جيلويه، عن أبيه عن أحمد بن أبي عبد الله، عن ابيه، عن وهب بن وهب عن جعفر بن محمد عن أبيه (ع) قال: إذا اخرج احدكم الحصاة من المسجد فليردها مكانها أو في مسجد آخر فانها تسبح.

Muhammad Bin Ali Majaylawiya narrated to us, from his father, from Ahmad Bin Abu Abdullah, from his father, from Wahab Bin Wahab,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘If one of you were to take any pebbles from the Masjid, he should either return it in its place or in another Masjid, for it Glorifies (Allahazwj)’.[13]

(باب 10 - علة مد العنق في الركوع)

Chapter 10 – Reason for extending the neck during the Bowing (Rukoo)

أخبرني علي بن حاتم قال حدثنا ابراهيم بن علي قال: حدثنا أحمد بن محمد الانصاري قال حدثنا الحسين بن علي العلوي عن ابي حكيم الزاهد عن احمد ابن عبد الله قال: قال رجل لامير المؤمنين عليه السلام يابن عم خير خلق الله ما معنى رفع يديك في التكبيرة الاولى؟ فقال (ع) قوله: الله اكبر - يعنى الواحد الاحد الذي ليس كمثله شئ لا يقاس بشئ ولا يلتبس بالاجناس ولا يدرك بالحواس قال الرجل: ما معنى مد عنقك في الركوع؟ قال: نأويله، آمنت بواحدانيتك ولو ضربت عنقي.

Ali Bin Hatim informed me, from Ibrahim Bin Ali, from Ahmad Bin Muhammad Al Ansary, from Al Husayn Bin Ali Al Alawy, from Abu Hakeem Al Zahid, from Ahmad Ibn Abdullah who said,

‘A Man said to Amir Al-Momineenasws, ‘O cousinasws of the best of Allahazwj’s creatures! What is the meaning of raising your (one’s) hand during the first exclamation (Takbeer)’ ? So heasws said: ‘His Words – ‘Allahazwj is the Greatest!’ – mean the One, the Alone, Who cannot be resembled by anything, nor Analogised with anything, nor confused with any species, nor can be grasped by the senses’. The man said, ‘What is the meaning of extending your (one’s) neck during the Bowing (Rukoo)?’ Heasws said: ‘We take Shelter to Himazwj, i.e., ‘I have believed in Yourazwj Oneness even if my neck is struck off’.[14]

(باب 11 - علة الرخصة في الجميع بين الصلاتين)

Chapter 11 – Reason for the allowance regarding the gathering between two Prayers

حدثنا الحسين بن احمد بن ادريس رحمه الله عن أبيه قال: حدثنا أحمد ابن محمد بن عيسى عن علي بن الحكم، عن اسحاق بن عمار عن أبي عبد الله عليه السلام قال: ان رسول الله صلى الله عليه وآله صلى الظهر والعصر في مكان واحد من غير علة ولا سبب فقال له عمر: - وكان أجرأ القوم عليه - أحدث في الصلاة شئ؟ قال لا ولكن أردت أن أوسع على أمتى.

Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Ibn Muhammad Bin Isa, from Ali Bin Al Hakam, from Is’haq Bin Amaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww Prayed Al-Zohar and Al-Asr in one place without any reason nor any cause. So Umar said to himsaww, ‘And the people would (become) bolder over it. Has anything new (Revealed) with regards to the Prayer?’ Hesaww said: ‘No, but Isaww wanted that Isaww should grant leeway upon mysaww community’.[15] 

حدثنا احمد بن محمد بن يحيى العطار، عن أبيه عن أحمد بن محمد بن عيسى، عن محمد بن سنان عن عبد الملك القمي، عن أبي عبد الله عليه السلام قال: قلت جمع بين الصلاتين من غير علة؟ قال: قد فعل ذلك رسول الله صلى الله عليه وآله واراد التخفيف على أمته.

Ahmad Bin Muhammad Bin Yahya Al Ataar narrated to us, from his father, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abdul Malik Al Qummy,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘Can there be a gathering between the two Prayers without a reason?’ Heasws said: ‘That was done by Rasool-Allahsaww, and hesaww intended the lightening upon hissaww community’.[16]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن احمد بن محمد عن علي ابن الحكم، عن عبد الله بن بكير، عن زرارة، عن أبي عبد الله (ع) قال: صلى رسول الله صلى الله عليه وآله بالناس الظهر والعصر حين زالت الشمس في جماعة من غير علة، وصلى بهم المغرب والعشاء الآخرة بعد سقوط الشفق من غير علة في جماعة، وان فعل ذلك رسول الله صلى الله عليه وآله ليتسع الوقت على أمته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Hakam, from Abdullah Bin Bakeyr, from Zarara,

Abu Abdullahasws has said: ‘Rasool-Allahsaww Prayed Al-Zohar and Al-Asr with the people in a congregation, when the sun set, without a reason, and Prayed with them Al-Maghrib and Al-Isha the last, in a congregation, after the declining of the sun, without a reason, and Rasool-Allahsaww did that in order to expand the timings over hissaww community’.[17]

حدثنا علي بن عبد الله الوراق وعلي بن محمد بن الحسن القزويني المعروف بابن قبرة قالا: حدثنا سعد بن عبد الله قال: حدثنا العباس بن سعيد الازرق قال: حدثنا زهير بن حرب عن سفيان بن عيينة عن أبي الزبير عن سعيد ابن جبير عن ابن عباس قال: جمع رسول الله صلى الله عليه وآله بين الظهر والعصر من غير خوف ولا سفر، فقال: أراد أن لا يحرج على أحد من أمته.

Ali Bin Abdullah Al Waraq, and Ali Bin Muhammad Bin Al Hassan Al Qazwiny, well knows as Ibn Qabra, both narrated to us, from Sa’ad Bin Abdullah, from Al Abbas Bin Saeed Al Azraq, from Zuhayr Bin Harb, from Sufyan Bin Ayayna, from Abu Al Zubayr, from Saeed Ibn Jubeyr, from Ibn Abbas who said,

‘Rasool-Allahsaww gathered between Al-Zohr and Al-Asr (Prayers) without there being any fear nor being on any journey, so hesaww said: ‘Isaww wanted that there should not be any constraint upon anyone from his (my)saww community’.[18]

حدثنا علي بن عبد الله الوراق وعلي بن محمد بن الحسن القزويني قالا: حدثنا سعد بن عبد الله قال: حدثنا محمد بن عبد الله بن أبي خلف قال: حدثنا أبو يعلى بن الليث أخو محمد بن الليث والى قم قال: حدثنا عون بن جعفر المخزومي عن داود بن قيس الفراء، عن صالح مولى التوأمة، عن ابن عباس: ان رسول الله جمع بين الظهر والعصر والمغرب والعشاء من غير مطر ولا سفر قال: فقيل لابن عباس، ما أراد به؟ قال أراد التوسع لامته.

Ali Bin Abdullah Al Waraq, and Ali Bin Muhammad Bin Al Hassan Al Qazwiny both narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Abdullah Bin Abu Khalaf, from Abu Ya’la Bin Al Lays, brother of Muhammad Al Lays, a ruler of Qum, from Awn Bin Ja’far Al Makhzoumy, from Dawood Bin Qays Al Fara’a, from Salih, a slave of Al Tawamat, from Ibn Abbas who said,

‘Rasool-Allahazwj gathered between Al-Zohr & Al-Asr, and Al-Maghrib & Al-Isha, without there being any rain or being on a journey’. So it was said to Ibn Abbas, ‘What was intended by it?’ He said, ‘The leeway for hissaww community’.[19]

حدثنا علي بن عبد الله الوراق قال: حدثنا أبو خيثمة زهير بن حرب قال: حدثنا اسماعيل بن علية عن ليث عن طاوس عن ابن عباس: ان رسول الله صلى الله عليه وآله جمع بين الظهر والعصر والمغرب والعشاء في السفر والحضر.

Ali Bin Abdullah Al Waraq narrated to us, from Abu Khameesa Zuhayr Bin Harb, from Ismail Bin Alayt, from Lays Bin Tawoos, from Ibn Abbas who said,

‘Rasool-Allahsaww gathered between Al-Zohr & Al-Asr, and Al-Maghrib & Al-Isha, during the journey and the danger’.[20]

حدثنا علي بن عبد الله الوراق وعلي بن محمد بن الحسن القزويني قالا: حدثنا سعد بن عبد الله قال: حدثنا العباس بن سعيد الازرق قال: حدثنا سويد ابن سعيد الانباري، عن محمد بن عثمان عن الجمحي عن الحكم بن أبان عن عكرمة عن ابن عباس وعن نافع عن عبد الله بن عمر: ان النبي صلى الله عليه وآله صلى بالمدينة مقيما غير مسافر جمعا وتماما.

Ali Bin Abdullah Al Waraq and Ali Bin Muhammad Al Hassan Al Qazwiny both narrated to us, from Sa’ad Bin Abdullah, from Al Abbas Bin saeed Al Azraq, from Suweyd Ibn Saeed Al Anbary, from Muhammad Bin Usman, from Al Jami’e, from Al Hakam Bin Aban, from Akrama, from Ibn Abbas, and from Nafau, from Abdullah Bin Umar who said,

‘The Prophetsaww Prayed staying at Al Medina without being on a journey, (two Prayers) together and both complete’.[21]

(باب 12 - العلة التي من أجلها يجهر بالقراءة في صلاة الظهر) يوم الجمعة وصلاة المغرب والعشاء الآخرة والغداة ولا) (يجهر في الظهر والعصر في سائر الايام، والعلة التي من أجلها) (صار التسبيح في الركعتين الاخيرتين أفضل من القراءة)

Chapter 12 – The reason due to which the recitation is loudly in Al-Zohr Prayer on the day of Friday, and the Prayers of Al-Maghrib, and Al-Isa the last, and the morning, and it is not (to be recited loudly) in Al-Zohr and Al-Asr during the rest of the days; and the reason due to which the Glorification (Tasbeeh) in the two last Cycles came to be preferable than the recitation

حدثنا حمزة بن محمد العلوي رحمه الله قال: أخبرنا علي بن ابراهيم ابن هاشم عن ابيه عن عي بن معبد عن الحسن بن خالد عن محمد بن حمزة قال: قلت لابي عبد الله عليه السلام لاي علة يجهر في صلاة الفجر وصلاة المغرب والعشاء الآخرة وسائر الصلوات مثل الظهر والعصر لا يجهر فيها ولاي علة صار التسبيح في الركعتين الاخيرتين أفضل من القراءة؟

Hamza Bin Muhammad Al Alawy narrated to us, from Ali Bin Ibrahim Ib Hashim, from his father, from Ayy Bin Ma’bad Al Hassan Bin Khalid, from Muhammad Bin Hamza who said,

‘I said to Abu Abdullahasws, ‘For which reason is loud (recitation) to be in Al-Fajr Prayer, and the Prayers of Al-Maghrib, and Al-Isha the last, and the rest of the Prayers like Al-Zohra and Al-Asr, there is no loud (recitation of Surahs) in these. And for which reason did the Glorification (Tasbeeh) in the two last Cycles come to be preferable that the recitation (of the Surahs)?’

قال: لان النبي صلى الله عليه وآله لما أسري به إلى السماء كان أول صلاة فرضها الله عليه صلاة الظهر يوم الجمعة فاضاف الله تعالى إليه الملائكة تصلى خلفه وأمر الله عزوجل نبيه أن يجهر بالقراءة ليبين لهم فضله

Heasws said: ‘Because the Prophetsaww, when hesaww was ascended with to the sky, the first Prayer which Allahazwj Obligated upon himsaww was Al-Zohr Prayer on the day of Friday. So Allahazwj Added to himsaww, the Angels to Pray behind himsaww, and Allahazwj Mighty and Majestic Commanded Hisazwj Prophetsaww that hesaww loud in the recitation in order to manifest its merit to them.

ثم، افترض عليه العصر ولم يضف إليه أحدا من الملائكة وأمره أن يخفي القراءة لانه لم يكن وراءه أحد ثم افترض عليه المغرب ثم أضاف إليه الملائكة فأمره بالاجهار وكذلك العشاء الآخرة، فلما كان قرب الفجر افترض الاله تعالى عليه الفجر فأمره بالاجهار وليبين للناس فضله كما بين للملائكة فلهذه العلة يجهر فيها،

Then Allahazwj Obligated upon himsaww, Al-Asr, and did not Add anyone from the Angels (to Pray behind himsaww), and Commanded himsaww that hesaww should hide the recitation (lower voice recitation), because there did not happen to be anyone behind himsaww. Then Heazwj Obligated upon himsaww Al-Maghrib, then Added the Angels to (Pray behind) himsaww, so Heazwj Commanded himsaww for the loudness (in the recitation). And similar to that is Al-Isha the last. So when it was near to the dawn, Allahazwj the High Obligated Al-Fajr upon himsaww, so Heazwj Commanded for the loudness (in the recitation), in order to manifest its merit to the people just as hesaww had manifested to the Angels beforehand. Thus, this is the reason for the loud (recitation) in it’.

فقلت لاى شئ صار التسبيح في الاخيرتين أفضل من القراءة؟ قال: لانه لما كان في الاخيرتين ذكر ما يظهر من عظمة الله عزوجل فدهش وقال: سبحان الله والحمد الله ولا إله إلا الله والله اكبر فلذلك العلة صار التسبيح أفضل من القراءة.

So I said, ‘For which reason did the Glorification (Tasbeeh) in the last two Cycles (of Prayer) come to be preferable than the recitation (of the Surahs)?’ Heasws said: ‘So when you are in the last two (Cycles of Prayer), mention what is apparent from the Greatness of Allahazwj Mighty and Majestic, so be amazed and say, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’. Thus, due to that is the reason for the Glorification come to be preferable that the recitation (of the Surahs)’.[22]

(باب 13 - العلة التي من أجلها يجهر في صلاة الفجر دون غيرها) (من صلوات النهار)

Chapter 13 – The reason due to which the loud (recitation of Surahs) is in Al Fajr Prayer besides it from the day Prayers

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن علي بن بشار عن موسى عن أخيه، عن علي بن محمد عليه السلام انه أجاب في مسائل يحيى بن اكثم القاضي أما صلاة الفجر وما يجهر فيها بالقراءة وهي من صلاة النهار وإنما يجهر في صلاة الليل قال: جهر فيها بالقراءة لان النبي صلى الله عليه وآله كان يغلس فيها لقربها بالليل.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ali Bin Bashar, from Musa, from his brother, from Ali Bin Muhammad asws that he asws answered a question of Yahya Bin Aksam Al Qazy,

‘As for Al-Fajr Prayer and what is loud in it with the recitation, and it is a Prayer of the day, but rather the loudness is in the Night Prayer?’ Heasws said: ‘Be loud in it with the recitation, because the Prophetsaww used to (Pray at) dusk in it due to its proximity to the night’.[23]

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(باب 14 - العلة التي من أجلها تصلى المغرب في السفر) (والحضر ثلاث ركعات وسائر الصلوات ركعتين ركعتين)

Chapter 14 – The reason due to which Al-Maghrib is to be Prayed with three Cycles during the journey and the hazards, and the rest of the Prayers, two Cycles, two Cycles

أخبرني علي بن حاتم فيما كتب إلى قال: أخبرنا القاسم بن محمد قال حدثنا حمدان بن الحسين عن الحسن بن ابراهيم يرفعه إلى محمد بن مسلم قال: قلت لابي عبد الله عليه السلام لاي علة تصلى المغرب في السفر والحضر ثلاث ركعات وسائر الصلوات ركعتين؟ قال: لان رسول الله صلى الله عليه وآله فرض عليه الصلاة مثنى مثنى وأضاف إليها رسول الله صلى الله عليه وآله ركعتين ثم نقض من المغرب ركعة ثم وضع رسول الله ركعتين في السفر وترك المغرب وقال: اني استحي ان انقض منها مرتين، فلذلك العلة تصلى ثلاث ركعات في الحضر والسفر.

Ali Bin Hatim informed me with regards to what he wrote to me, narrating from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Hassan Bin Ibrahim, raising it to Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘For which reason is Al-Maghrib to be Prayed with three Cycles during the journey and the hazards, and the rest of the Prayers are of two Cycles? ‘ Heasws said: ‘Because the Prayers were Obligated upon Rasool-Allahsaww two by two, and Rasool-Allahsaww increase two Cycles over it, then reduced one Cycle from Al-Maghrib. Then, Rasool-Allahsaww displayed two Cycles during the journey and left Al-Maghrib (as three Cycles), and said: ‘Iasws am embarrassed that Isaww should reduce from it, twice’. Thus, it is due to that reason, you have to Pray three Cycles during the hazard and the journey’.[24]

(باب 15 - العلة التي من أجلها لا تقصير في صلاة المغرب) (ونوافلها في السفر والحضر)

Chapter 15 – The reason due to which there is no shortening in Al-Maghrib Prayer and its Optional during the journey and the hazard

حدثنا احمد بن محمد بن يحيى العطار عن أبيه قال: حدثنى أبو محمد العلوى الدينوري باسناده رفع الحديث إلى الصادق عليه السلام قال: قلت له لم صارت المغرب ثلاث ركعات وأربعا بعدها ليس فيها تقصير في حضر ولا سفر؟ فقال: ان الله عزوجل أنزل على نبيه صلى الله عليه وآله لكل صلاة ركعتين في الحضر فاضاف إليها رسول الله صلى الله عليه وآله لكل صلاة ركعتين في الحضر وقصر فيها في السفر إلا المغرب والغداة

Ahmad Bin Muhammad Bin Yahya Al Ataar narrated to us, from his father, from Abu Muhammad Al Alawy Al Deynawary, by his chain,

In a Hadeeth referred to, the narrator says, ‘I said to Al-Sadiqasws, ‘Why did Al-Maghrib come to be of three Cycles, and four after it, not being any reduction in it neither during the hazard nor in a journey?’ So heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Hisazwj Prophetsaww, two Cycles for each Prayer, so Rasool-Allahsaww increased upon it, two (more) Cycles for every Prayer. During hazards being present, and during the journey, reduced it, except for Al-Maghrib and the morning.

فلما صلى المغرب بلغه مولد فاطمة عليها السلام فاضاف إليها ركعة شكرا لله عزوجل، فلما أن ولد الحسن عليه السلام أضاف إليها ركعتين شكرا لله عزوجل فلما أن ولد الحسين (ع) أضاف إليها ركعتين شكرا لله عزوجل

So when hesaww Prayed Al-Maghrib, it (news) reached him of the ‘Zahoor’ Syeda Fatimaasws, so hesaww increase one Cycle in it as gratitude to Allahazwj Mighty and Majestic. So when (the Holy Ahl Al-Baytasws) were blessed with Al-Hassanasws, hesaww increased two Cycles in gratitude to Allahazwj Mighty and Majestic. So when (the Holy Ahl Al-Baytasws) were blessed with Al-Husaynasws, hesaww increased two Cycles in gratitude for Allahazwj Mighty and Majestic.

فقال للذكر مثل حظ الانثيين فتركها على حالها في الحضر والسفر.

So heasws said: ‘For the male, a portion of two females (double), and hesaww left it upon its state (no increased) during the hazard and the journey’.[25]

(باب 16 - العلة التي من أجلها تركت صلاة الفجر على حالها)

Chapter 16 – The reason due to which Al-Fajr Prayer was left upon its state

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب قال: حدثنا هشام بن سالم، عن أبي حمزة، عن سعيد عن المسيب قال: سألت علي بن الحسين عليهما السلام فقلت له متى فرضت الصلاة على المسلمين على ماهم اليوم عليه؟ قال: فقال بالمدينة حين ظهرت الدعوة وقوى الاسلام وكتب الله عزوجل على المسلمين الجهاد

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Saalim, from Abu Hamza, from Saeed, from Al Musayyab who said,

‘I asked Aliasws Bin Al-Husaynasws, so I said to himasws, ‘When was the Prayer Obligated upon the Muslims, what they are upon today?’ Heasws said: ‘At Al-Medina, when the Invitation (to Al-Islam) was made apparent, and Al-Islam was strong, and Allahazwj Mighty and Majestic Prescribed the Jihad upon the Muslims.

زاد رسول الله صلى الله عليه وآله في الصلاة سبع ركعات: في الظهر ركعتين وفي العصر ركعتين وفي المغرب ركعة وفي العشاء الآخرة ركعتين، وأقر الفجر على ما فرضت بمكة لتعجيل عروج ملائكة الليل إلى السماء ولتعجيل نزول ملائكة النهار إلى الارض فكان ملائكة النهار وملائكة الليل يشهدون مع رسول الله صلى الله عليه وآله صلاة الفجر فلذلك قال الله تعالى: (وقرآن الفجر إن قرآن الفجر كان مشهودا) ليشهده المسلمون وليشهده ملائكة النهار وملائكة الليل.

Rasool-Allahsaww increase seven Cycles in the Prayer – two Cycles in Al-Zohr, and two Cycles in Al-Asr, and one Cycle in Al-Maghrib, and two Cycles in Al-Isha the last, and acknowledged Al-Fajr upon what was Obligated at Makkah, due to expediting the ascension of the Angels of the night to the sky, and for expediting the descent of the Angels of the day to the earth, for the Angels of the day and Angels of the night were witnessing Al-Fajr with Rasool-Allahsaww. Therefore, it was due to that, Allahazwj the High Said [17:78] surely the recitation at dawn was always witnessed. The Muslims were witnessing it, and the Angels of the day and the Angels of the night were witnessing it’.[26]

(باب 17 - العلة التي من أجلها يقوم المأموم عن يمين الامام) (إذا كان المأموم واحدا)

Chapter 17 – The reason due to which the follower (Al-Mamoum) should stand upon the right of the leader (Al-Imam), if the follower (Al-Mamoun) was one

أخبرني علي بن حاتم قال: أخبرني القاسم بن محمد قالل: حدثنا حمدان ابن الحسين عن الحسين بن الوليد عن أحمد بن رباط، عن أبي عبد الله (ع) قال: قلت له لاي علة إذا صلى اثنان صار التابع على يمين المتبوع؟ قال: لانه أمامه وطاعته للمتبوع وان الله تبارك وتعالى جعل أصحاب اليمين المطيعين فلهذه العلة يقوم على يمين الامام دون يساره.

Ali Bin Hatim informed me, from Al Qasim bin Muhammad, from Hamdan Ibn Al Husayn, from Al Husayn Bin Al Waleed, from Ahmad Bin Rabat,

(The narrator says), ‘I said to Abu Abdullahasws, ‘For which reason, when two (people) Pray, the follower comes to the right of the followed one?’ Heasws said: ‘Because he is his imam (leader), and obedience to him is for the follower, and that Allahazwj Blessed and High Made the companions of the right as the obedient ones. So this is the reason he stands upon the right of the Imam, rather than being on his left’.[27]

(باب 18 - علة الجماعة)

Chapter 18 – Reason for the congregation

حدثنا الحسين بن احمد بن ادريس رحمه الله قال: حدثنى أبي قال حدثنا محمد بن علي بن محبوب عن محمد بن الحسين بن ذبيان بن حكيم الازدي عن موسى النميري عن ابن أبي يعفور عن أبي عبد الله (ع) قال: إنما جعل الجماعة والاجتماع إلى الصلاة لكى يعرف من يصلى ممن لا يصلى ومن يحفظ مواقيت الصلاة ممن يضيع ولو لا ذلك لم يكن احدا أن يشهد على احد بصلاح لان من لم يصل في جماعة فلا صلاة له بين المسلمين، لان رسول الله صلى الله عليه وآله قال: لا صلاة لمن لم يصل في المسجد مع المسلمين إلا من علة.

Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al Husayn Bin Zibyan Bin Hakeem, from Musa Al Numeyri, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws: ‘But rather, the congregation and the gathering to the Prayer has been Made to be in order to recognise the one who Prays and the one who does not Pray, and the one who preserves the timings of the Prayers and the one who wastes them, and had it not been for that, no one would become a testifier upon anyone with the righteousness, because the one who does not Pray in a congregation, so there is no Prayer for him in between the Muslims, because Rasool-Allahsaww said: ‘There is no Prayer for the one who does not Pray in the Masjid along with the Muslims, except for a reason’.[28]

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(باب 19 - العلة التي من اجلها لا يقرأ خلف الامام)

Chapter 19 – The reason due to which one should not recite (Surahs) behind the imam (Prayer leader)

أبي رحمه الله قال: حدثنا سعد بن عبد الله، واحمد بن ادريس جميعا قالا: حدثنا محمد بن عبد الجبار عن صفوان بن يحيى عن عبد الرحمان بن الحجاج قال: سألت أبا عبد الله (ع) عن الصلاة خلف الامام أيقرأ خلقه؟ قال: أما الصلاة التي لا يجهر فيها بالقراءة فان ذلك جعل إليه ولا يقرأ خلفه وأما الصلاة التي يجهر فيها بالقراءة، فانما أمر بالجهر لينصت من خلفه، فان سمعت فانصت وان لم تسمع القراءة فاقرأ.

My father said, ‘Sa’ad Bin Abdullah and Ahmad Bin Idrees together narrated to us, from Muhammad BIin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Abdullahasws about the Prayer behind the imam (Prayer leader), shall one recite behind him?’ Heasws said: ‘As for the Prayer is which there is no loud recitation, so that is Made for him and he should not recite behind him; and as for the Prayer in which there is loud recitation, so rather it has been Commanded for the loudness in order for the ones behind him to hear it. So if you were to hear it, so listen, and if you cannot hear the recitation, so recite it (yourself)’.[29]

(باب 20 - العلة التي من أجلها لا يصلى خلف السفيه والفاسق)

Chapter 20 – The reason due to which one cannot Pray behind the fool and the evil-doer

حدثنا محمد بن الحسن بن احمد بن الوليد رضى الله عنه قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن محمد بن سنان عن طلحة بن زيد قال حدثنا ثور بن غيلان عن أبي ذر رحمة الله عليه قال: ان إمامك شفيعك إلى الله تعالى، فلا تجعل شفيعك إلى الله سفيها ولا فاسقا.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd, from Sowr Bin Gaylan,

(It has been narrated) from Abu Zarras who said, ‘Your Imam (Prayer leader) is your intercessor to Allahazwj the High, so neither make a fool nor an evil-doer as your intercessor to Allahazwj’.[30]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروى؟ عن الحسين بن محبوب عن علي بن رئاب عن أبي عبيدة قال بعضنا: سألت أبا عبد الله عن القوم من أصحابنا يجتمعون فتحضر الصلاة فيقول بعضهم لبعض: تقدم يا فلان، فقال: قال رسول الله صلى الله عليه وآله يتقدم من القوم أقرأهم للقرآن فان كانوا في القراءة سواء فاقدمهم هجرة، فان كانوا في الهجرة سواء فأكبرهم سنا فان كانوا في السن سواء فليؤمهم أعلمهم بالسنة وأفقههم في الدين، ولا يتقدم أحدكم الرجل في منزله، ولا صاحب سلطان في سلطانه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu Masrour, from Al Husayn Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda who said,

‘One of us asked Abu Abdullahasws about the people from our companions who are gathering, so the Prayer (time) presents itself, so they are saying to each other, ‘Proceed (to lead) O so and so’. So heasws said: ‘Rasool-Allahsaww said: ‘He should proceed (to lead the Prayer) from the people, the one who has read of the Quran than others. So if they are equal in recitation, so an emigrant should proceed. So if they were equal in migration, so the one who is greater in age. So they were equal in age, so let him lead the Prayer who is most knowledgeable of them by the age, and the most understanding of them regarding the Religion. And let not one of you precede the man in his status, and not the one with authority in his goverance’.

وروي في حديث آخر: فان كانوا في السن سواء فأصبحهم وجها:

And it has been reported in another Hadeeth: ‘(Hesaww having said): ‘So they are equal in age, so the most comely of the faces’.[31]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد يرفعه عن علي بن سليمان عن عبد الله بن سنان عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله ان سركم ان تزكوا صلاتهم فقدموا خياركم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, raising it from Ali Bin Suleyman, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘If it delights you to purify your Prayers, so the best one of you should proceed (to lead)’.[32]

حدثنا محمد بن الحسن بن احمد بن الوليد رضى الله عنه قال: حدثنا محمد بن الحسن الصفار عن ايوب بن نوح عن العباس بن عامر عن داود بن الحصين عن سفيان الحريزى عن العزرمى عن أبيه رفع الحديث إلى النبي صلى الله عليه وآله قال: من أم قوما وفيهم من هو أعلم منه لم يزل أمرهم إلى سفال إلى يوم القيامة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ayoub Bin Nuh, from Al Abbas Bin Aamir, from Dawood Bin Al Haseyn, from Sufyan Al Hareyzi, from Al Azramy, from his father,

The Prophetsaww having said in a Hadeeth: ‘One who leads a people and (despite that) therein is one who is more knowledgeable than him, their affairs would not cease to decline to the bottom, up to the Day of Judgement’.[33]

(باب 21 - العلة التي من أجلها لا يجوز الصلاة في السبخة)

Chapter 21 – The reason due to which the Prayer in the marshland is not allowed

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن علي بن الحكم عن أبان بن عثمان عن داود بن الحصين بن السرى قال: قلت لابي عبد الله (ع) لم حرم الله الصلاة في السبخة؟ قال: لان الجبهة لا تتمكن عليها قلت: وان كان الارض مستوية؟ قال: لا بأس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Dawood Bin al Haseyn Bin al Sary who said,

‘I said to Abu Abdullahasws, ‘Why did Allahazwj Forbid the Prayer in the marshes?’ Heasws said: ‘Because the forehead (Prostration) is not possible upon it’. I said, ‘And if the ground was flat?’ Heasws said: ‘No problem’.[34]

حدثنا محمد بن الحسن بن احمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن عن يعقوب بن يزيد، عن صفوان بحيى عن عبد الله بن مسكان عن الحلبي عن أبي عبد الله (ع) قال: سألته عن الصلاة في السبخة فكرهه لان الجبهة لا تقع مستوية عليها، فقلنا: فان كانت أرضا مستوية؟ قال لا بأس.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan, from Yaqoub Bin Yazeed, from Safwan Bin Yahya, from Abdullah Bin Muskam, from Al Halby,

(The narrator says), ‘I asked Abu Abdullahasws about the Prayer in the marshes, so heasws disliked it because the forehead cannot occur upon its (uneven) surface. So we said, ‘So if the ground was flat?’ Heasws said: ‘No problem’.[35]

(باب 24 - العلة التي من أجلها وضعت النوافل)

Chapter 24 – The reason due to which the Optional (Prayers) were Placed

حدثنا محمد بن الحسن بن أحمد بن الوليد (رض) قال: حدثنا محمد بن الحسن الصفار عن احمد بن محمد بن عيسى عن علي بن الحكم عن عثمان ابن عبد الملك عن أبي بكر قال: قال لي أبو جعفر (ع) أتدرى لاي شئ وضع التطوع؟ قلت ما أدري جعلت فداك، قال: إنه تطوع لكم ونافلة للانبياء. أو تدرى لم وضع التطوع؟ قلت لا أدري جعلت فداك قال: لانه ان كان في الفريضة نقصان قضيت النافلة على الفريضة حتى تتم، إن الله تعالى يقول لنبيه صلى الله عليه وآله: (ومن الليل فتهجد به نافلة لك).

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ail Bin Al Hakam, from Usman Ibn Abdul Malik, from Abu Bakr who said,

‘Abu Ja’farasws said to me: ‘Do you know for which reason the Voluntary (Prayers) have been Placed?’ I said, ‘I don’t know, may I be sacrificed for youasws’. Heasws said: ‘It is voluntary for you all and an optional (Nafila) for the Prophets as. Or, do you know why the Voluntary (Prayer) was placed?’ I said, ‘I don’t know, may I be sacrificed for youasws’. Heasws said: ‘Because, if there was any deficiency in the Obligatory (Prayer), the Optional (Prayer) would fulfil it until it becomes complete. Allahazwj the High is Saying to Hisazwj Prophetsaww [17:79] And from the night, keep vigil by the optional Prayer of yours’.[36]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن ابن أبي عمير عن هشام بن سالم عن محمد بن مسلم قال: أبو عبد الله (ع) ان العبد ليرفع له من صلاته نصفها أو ثلثها أو ربعها أو خمسها وما يرفع له إلا ما أقبل عليه منها بقلبه وانما أمروا بالنوافل لتتم لهم بها ما نقصوا من الفريضة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘For the servant, either half of his Prayer is Raised up, or a third of it, or a quarter of it, or a fifth of it. And it is not Raised for him except what is acceptable to him, from it, by his own heart. But rather the Optional (Prayer) is Commanded for in order to complete what is deficient from the Obligatory (Prayer)’.[37]

أخبرني علي بن حاتم قال: أخبرني القاسم بن محمد قال حدثنا حمدان ابن الحسين عن الحسين بن الوليد عن عبد الله بن حماد عن عبد الله بن سنان عن أبي عبد الله (ع) قال: قلت لاي علة أوجب رسول الله صلى الله عليه وآله صلاة الزوال ثمان قبل الظهر وثمان قبل العصر، ولاي علة رغب في وضوء المغرب كل الرغبة ولاي علة أوجب الاربع ركعات من بعد المغرب ولاي علة كان يصلى صلاة الليل في آخر الليل ولا يصلى في أول الليل؟

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Ibn Al Husayn, from Al Husayn Bin Al Waleed, from Abdullah Bin Hamad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, ‘I said, ‘For which reason did Rasool-Allahsaww Obligate upon himselfsaww the Praying of eight Cycles before Al-Zohr, and eight Cycles before Al-Asr; and for which did hesaww aspire with regards to the ablution of Al-Magrib with all the aspiration; and for which reason did hesaww Obligate upon himselfsaww four Cycles after Al-Maghrib; and for which reason did hesaww used to Pray the Night Prayer during the end part of the night and not Pray during its earlier part?’

قال: لتأكيد الفرايض لان الناس لو لم تكن صلاتهم إلا أربع ركعات الظهر لكانوا مستخفين بها حتى كاد يفوتهم الوقت فلما كان شيئا غير الفريضة اسرعوا إلى ذلك لكثرته، وكذلك التي من قبل العصر ليسرعوا إلى ذذلك لكثرته وذلك لانهم يقولون ان سوفنا ونريد أن نصلى الزوال يفوتنا الوقت

Heasws said: ‘In order to assert the Obligatory (Prayers), because the people, if their Prayers were not to be expected for the four Cycles of Al-Zohr, they would have taken it lightly to the extent that they would have almost expired the timing of it. So when there was something which was without the Obligation, they would hasten to that due to its abundance. And similar to that is which was before the Al-Asr, they would hasten to that due to its abundance, and that is because they would be saying that, ‘Because we procrastinated that we should Pray before the noon, our time would expire’.

وكذلك الوضوء في المغرب يقولون حتى نتوضأ يفوتنا الوقت فيسرعوا إلى القيام، وكذلك الاربع ركعات التي من بعد المغرب وكذلك صلاة الليل في آخر الليل ليسرعوا القيام إلى صلاة الفجر فلتلك العلة وجب هذا هكذا.

And, similar to that, is the ablution during Al-Maghrib. They would be saying, ‘We should perform ablution (quickly) in case our timing expires’. Thus, they would hasten to the standing (for the Prayer). And similar to that are the four Cycles which are from after Al-Maghrib; and similar to that is the Night Prayer at the end part of the night, so that they would hasten to the standing for the Dawn Prayer. Thus, this is the reason for the Obligating of this, like this’.[38]

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثني محمد بن يحيى العطار عن يعقوب بن يزيد عن حماد، عن حريز عن زرارة عن أبي جعفر (ع) قال إنما جعلت النافلة ليتم بها ما يفسد من الفريضة.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Muhammad Bin Yahya Al Ataar, from Yaqoub Bin Yazeed, from Hamaad, from Hareyz, from Zarara,

Abu Ja’farasws has said: ‘But rather, the Optional (Prayer) has been Made to complete by what is spoilt (failed) from the Obligatory (Prayer)’.[39]

(باب 25 - العلة التي من أجلها لا يجوز للرجل أن يصلى بقوم) (أو وحده وهو متوشح والعلة التي من أجلها لا يجوز) (للمريض ترك الاذان والاقامة)

Chapter 25 – The reason due to which it is not allowed for the man that he should Pray with a people, or alone, and he is wearing weapons (a bow upon his shoulders or a sword around his waist); and the reason due to which it is not allowed for the sick to leave (recitation of) the Azan and the Iqama

أبي رحمه الله قال حدثنا سعد بن عبد الله عن احمد بن الحسن بن علي ابن فضال عن عمرو بن سعيد عن مصدق بن صدقة عن عمار الساباطيى قال سألت أبا عبد الله (ع) عن الرجل يؤم بقوم يجوز له أن يتوشح قال لا لا يصلى الرجل بقوم وهو متوشح فوق ثيابه وإن كان عليه ثياب كثيرة لان الامام لا يجوز له الصلاة وهو متوشح

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Al Hassan Bin Ali Ibn Fazaal, from Amro Bin Saeed, from Masdaq Bin Sadaqa, from Amaar Al Sabity who said,

‘I asked Abu Abdullahasws about the man who leads the Prayer with a people, it is allowed for him that he should wear weapons?’ Heasws said: ‘No! The man should not Pray with a people and he is wearing weapons, even if there were a lot of clothes upon him, because the (Imam) Prayer leader, the Prayer is not allowed for him and he is wearing weapons’.

وقال لا بد للمريض أن يؤذن ويقيم إذا أراد الصلاة ولو في نفسه إن لم يقدر على أن يتكلم به بسبيل فان كان شديد الوجع فلا بد له من أن يؤذن ويقيم لانه لا صلاة إلا باذان وإقامة.

And heasws said: ‘It is a must for the sick person that he should call the Azan and the Iqama when he intends for the Prayer, even if it is within himself, if he is not able to speak by his tongue. So if he was in intense pain, so it is a must for him that he should call the Azan and the Iqama, because there is no Prayer except with the Azan and the Iqama’.[40]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عى الهيثم بن واقد عن أبي عبد الله عليه السلام قال أنما كره التوشح فوق القميص لانه من فعل الجبابرة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqad,

Abu Abdullahasws has said: ‘But rather, it is abhorrent to carry weapons over the shirt, because it is from the deeds of the tyrants’.[41]

حدثنا محمد بن الحسن بن احمد بن الوليد (رض) قال حدثنا محمد بن الحسن الصفار عن إبراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمان عن جماعة من أصحابه عن أبي جعفر وأبي عبد الله عليهما السلام انه سئل ما العلة التي من أجلها لا يصلى الرجل وهو متوشح فوق القميص؟ قال لعلة التكبر في موضع الاستكانة والذلة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Safaar, from Ibrahim Bin Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from a group of his companions,

Abu Ja’farasws and Abu Abdullahasws, being asked, ‘What is the reason due to which the man should not Pray and he is wearing weapons upon the shirt?’ Heasws said: ‘For the reason of the arrogance in a place of submissiveness and humbleness’.[42]

(باب 26 - العلة التي من أجلها تصلى الركعتان بعد العشاء) (الآخرة من قعود)

Chapter 26 – The reason due to which two Cycles get Prayed after Al-Isha, whilst seated

وعنه قال: حدثنا محمد بن حمدان قال حدثنى الحسن بن محمد بن سماعة عن جعفر بن سماعة عن المثنى عن المفضل عن أبي عبد الله عليه السلام قال: قلت اصلى العشاء الآخرة فإذا صليت: صليت ركعتين وانا جالس فقال أما أنها واحدة ولو مت مت على وتر.

And from him, from Muhammad Bin Hamdan, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Al Masny, from Al Mufazzal,

(The narrator says), ‘I said to Abu Abdullahasws, ‘I Prayed Al-Isha the last, so when I Pray, I Pray two Cycles and I am seated’. So heasws said: ‘But rather, it is one Cycle, and if you were to die, you would die upon a solitary (Cycle) (وتر)’.[43]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى عن محمد ابن اسماعيل بن بزيع عن عمر بن أذينة عن حمدان عن أبي جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله لا يبيتن الرجل وعليه وتر

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Muhammad Ibn Ismail Bin Bazi’e, from Umar Bin Azina, from Hamdan,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘The man should not pass the night and upon his is a (the Praying of) a solitary Cycle of Prayer (وتر)’.[44]

حدثنا محمد بن الحسن بن احمد بن الوليد رضى الله عنه قال حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد عن محمد بن أبي عمير عن حماد عن حريز عن زرارة بن أعين قال: قال أبو جعفر عليه السلام من كان يؤمن بالله واليوم الآخر فلا يبيتن إلا بوتر.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Hamaad, from Hareyz, from Zarara Bin Ayn who said,

‘Abu Ja’farasws said: ‘The one who was a Believer in Allahazwj and the Last Day, so he should not pass the night except by a ‘Witr’ (Solitary Cycle of Prayer)’.[45]

(باب 27 - العلة التي من أجلها كان رسول الله صلى الله عليه وآله) (لا يصلى الركعتين من جلوس بعد العشاء الآخرة ويأمر بهما)

Chapter 27 – The reason due to which Rasool-Allahsaww did not use to Pray two Cycles whilst seated, after Al-Isha the last, and hesaww ordered for it

حدثنا علي بن احمد قال: حدثنا محمد بن أبي عبد الله عن موسى بن عمران عن عمه الحسين بن يزيد عن علي بن أبي حمزة عن أبي بصير عن أبي عبد الله (ع) قال من كان يؤمن بالله واليوم الآخر فلا يبيتن إلا بوتر. قال قلت يعنى الركعتين بعد العشاء الآخرة قال نعم انهما بركعة فمن صلاهما ثم حدث به حدث الموت مات على وتر فان لم يحدث به حدث الموت يصلى الوتر في آخر الليل

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Musa Bin Imran, from his uncle Al Husayn Bin Yazeed, from Ali Bin Abu Hamza, from Abu Baseer,

Abu Abdullahasws has said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not pass the night except with ‘Witr’ (Solitary Cycle of Prayer)’. I said, ‘Meaning the two Cycles after Al-Isha the last?’ Heasws said: ‘Yes. These two are one Cycle, so the one who Prays these two, then there occurs with him the occurrence of death, would die upon (having Prayed) ‘Witr’, and if there does not occur with him the occurrence of death, he should Pray ‘Al-Witr’ in the last part of the night’.

فقلت له هل صلى رسول الله صلى الله عليه وآله هاتين الركعتين؟ قال لا قلت ولم قال لان رسول الله صلى الله عليه وآله كان يأتيه الوحي وكان يعلم أنه هل يموت في هذه الليلة أو لا، وغيره لا يعلم فمن أجل ذلك لم يصلهما وأمر بهما.

So I said to himasws, ‘Did Rasool-Allahsaww Pray these two Cycles?’ Heasws said: ‘No’. I said, ‘And why?’ Heasws said: ‘Because Rasool-Allahsaww, the Revelation used to come unto himsaww, and hesaww used to know whether hesaww would be passing away during this night or not, and others, they do not know. Thus, it is due to that, hesaww did not Pray these two (Cycles), and ordered for these two (to be Prayed)’.[46]

(باب 28 - العلة التي من أجلها يستحب مباشرة الارض بالكفين في السجود)

Chapter 28 – The reason due to which it is recommended for the two palms to be directly upon the ground during the Prostrations

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام قال: إذا سجد أحدكم فليباشر بكفيه الارض لعل الله يصرف عنه الغل يوم القيامة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘When one of you Prostrates, so let him place his palms upon the ground, in order for Allahazwj to Exchange from him the rancour (bitterness) on the Day of Judgement’.[47]

(باب 29 - علة وضع اليدين على الارض في السجود قبل الركعتين)

Chapter 29 – Reason for placing the two hands upon the ground in the Prostrations before the two knees

أخبرني علي بن حاتم قال: أخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد عن طلحة السلمى عن أبي عبد الله عليه السلام قال: قلت لاى علة توضع اليدان على الارض في السجود قبل الركبتين قال لان اليدين هما مفتاح الصلاة.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Talha Al Salmy,

Abu Abdullahasws, said, ‘For which reason the two hands are place upon the ground in the Prostration before the two knees are?’ Heasws said: ‘Because the two hands, these two are the openers of the Prayer’.[48]

(باب 30 - العلة التي من أجلها يقال في الركوع سبحان ربى) (العظيم وبحمده، وفي السجود سبحان ربى الاعلى وبحمده)

Chapter 30 – The reason due to which it is said during the Bowing, ‘I Glorify my Lordazwj, the Magnificent, and with Hisazwj Praise’ (سبحان ربى العظيم وبحمده); and during the Prostrations, ‘I Glorify my Lordazwj, the Exalted, and with Hisazwj Praise’ (سبحان ربى الاعلى وبحمده)

وبهذا الاسناد، عن الحسين بن سعيد عن فضالة، عن حسين عن زيد الشحام، عن أبي عبد الله (ع) قال قلت له ما الافتتاح؟ فقال تكبيرة تجزيك قلت فالسبع قال ذلك الفضل.

And by this chain, from Al Husayn Bin Saeed, from Fazalat, from Husayn, from Zayd Al Hisham,

Abu Abdullahasws, said, ‘I said to himasws, ‘What is the opening (of the Prayer)?’ So heasws said: ‘One exclamation would suffice for you’. I said, ‘So (what about) the seven?’ Heasws said: ‘That is the preferable’.[49]

حدثنا علي بن حاتم قال أخبرنا القاسم بن محمد قال: حدثنا حمدان بن الحسين عن الحسين بن الوليد عن الحسين بن ابراهيم عن محمد بن زياد، عن هشام بن الحكم عن أبي الحسن موسى (ع) قال: قلت له لاي علة صار التكبير في الافتتاح سبع تكبيرات افضل ولاى علة يقال في الركوع سبحان ربي العظيم وبحمده ويقال في السجود سبحان ربى الاعلى وبحمده

Ali Bin Hatim narrated to us, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Al Husayn Bin Ibrahim, from Muhammad Bin Ziyad, from Hisham Bin Al Hakam,

Abu Al-Hassan Musaas, said, ‘I said to himasws, ‘For which reason did the exclamations (Takbeers) came to be in the opening (of the Prayer) as seven exclamations being preferable, and for which reason is it said during the Bowing ‘I Glorify my Lordazwj, the Magnificent, and with Hisazwj Praise’ (سبحان ربى العظيم وبحمده); and during the Prostrations, ‘I Glorify my Lordazwj, the Exalted, and with Hisazwj Praise’ (سبحان ربى الاعلى وبحمده)?’

قال يا هشام ان الله تبارك وتعالى خلق السموات سبعا والارضين سبعا والحجب سبعا، فلما أسرى بالنبي صلى الله عليه وآله وكان من ربه كقاب قوسين أو أدنى رفع له حجاب من حجبه فكبر رسول الله صلى الله عليه وآله وجعل يقول الكلمات التي تقان في الافتتاح

Heasws said: ‘O Hisham! Allahazwj Blessed and High Created the seven skies and the seven Veils. So when the Ascension occurred with the Prophetsaww, and hesaww was from hissaww Lordazwj [53:9] So he was the measure of two bows or even closer, a Veil from hissaww Veils was Lifted for himsaww. So Rasool-Allahsaww exclaimed (the Greatness of Allahazwj) and went on saying the words which are in the opening (of the Prayer).

فلما رفع له الثاني كبر فلم يزل كذلك حتى بلغ سبع حجب وكبر سبع تكبيرات فلذلك العلة يكبر في الافتتاح في الصلاة سبع تكبيرات

So when the second (Veil) was Lifted for himsaww, hesaww exclaimed (again). So it did not cease to be like that until it reached seven Veils, and hesaww exclaimed seven exclamations (of the Greatness of Allahazwj). Thus, it is due to that reason, one exclaims in the opening of the Prayer, seven exclamations.

فلما ذكر ما رأى من عظمة الله ارتعدت فرائضه فابترك على ركبتيه وأخذ يقول سبحان ربي العظيم وبحمده فلما اعتدل من ركوعه قائما نظر إليه في موضع أعلى من ذلك الموضع خر على وجهه وجعل يقول سبحان ربى الاعلى وبحمده فلما قال سبع مرات سكن ذلك الرعب فلذلك جرت به السنة.

So when hesaww remembered what hesaww saw from the Magnificence of Allahazwj, hissaww body parts trembled, so hesaww bowed (to stabilise himselfsaww by placing hissaww hands) upon hissaww knees, and took to saying: ‘‘I Glorify my Lordazwj, the Magnificent, and with Hisazwj Praise’ (سبحان ربى العظيم وبحمده). So when hesaww straightened himselfsaww from hissaww bowing, to stand, hesaww looked to (hisazwj own position to be in a) place higher than that place, hesaww fell down upon hissaww face, and went on saying ‘I Glorify my Lordazwj, the Exalted, and with His azwj Praise’ (سبحان ربى الاعلى وبحمده)’. So when hesaww said it seven time, that awe settled down. Thus, it is due to that, the Sunnah flowed by it’.[50]

وعنه قال: حدثنا ابراهيم بن علي قال: حدثنا احمد بن محمد الانصاري قال حدثنا الحسين بن علي العلوي، عن أبي حكيم الزاهد، عن احمد بن عبد الله قال: قال رجل لامير المؤمنين (ع) يابن عم خير خلق الله ما معنى رفع يديك في التكبيرة الاولى؟ فقال (ع) الله اكبر الواحد الاحد الذي ليس كمثله شئ لا يقاس بشئ ولا يلمس بالاخماس ولا يدرك بالحواس قال الرجل ما معنى مد عنقك في الركوع قال تأويله آمنت بوحدانيتك ولو ضربت عنقي.

And from him who said, ‘Ibrahim Bin Ali narrated to us, from Ahmad Bin Muhammad Al Ansary, from Al Husayn Bin Ali Al Alawy, from Abu Hakeem Al Zahid, from Ahmad Bin Abdullah who said,

‘A man said to Amir Al-Momineenasws, ‘O cousinasws of the best of the creatures of Allahazwj! What is the meaning of raising your hand in the first exclamations (Takbeers)?’ So heasws said : ‘Allahazwj is the Greatest, the One, the Alone, the One Whom nothing resembles, nor can Heazwj be analogised with anything, nor can Heazwj be touched by the five senses, nor can the five sensory perceptions realise Himazwj’. The man said, ‘What is the meaning of extending your neck in the Bowing (during the Prayer)?’ Heasws said: ‘Its explanation is – ‘I believe in Yourazwj Oneness, even if my neck were to be struck off’’.[51]

أبي رحمه الله قال: حدثنا احمد بن ادريس عن محمد بن احمد عن يوسف ابن الحارث عن عبد الله بن يزيد المقري عن موسى بن أيوب الغافقي عن عقبة ابن عامر الجهني انه قال لما نزلت فسبح باسم ربك العظيم قال لنا رسول الله صلى الله عليه وآله اجعلوها في ركوعكم. ولما نزلت سبح إسم ربك الاعلى قال لنا رسول الله صلى الله عليه وآله: اجعلوها في سجودكم.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Yusuf Ibn Al Haris, from Abdullah Bin Yazeed A lMaqry, from Musa Bin Ayoub Al Gafaty, from Uqba Ibn Aamir Al Jahny who said,

‘When [56:96] Therefore Glorify the Name of your Lord, the Magnificent was Revealed, Rasool-Allahsaww said to us: ‘Make it to be in your Bowings (during the Prayer). And when [87:1] Glorify the name of your Lord, the Most High, Rasool-Allahsaww said to us: ‘Make it to be in your Prostrations’.[52]

(باب 31 - العلة التي من أجلها يجزي للامام تكبيرة واحدة) (في افتتاح الصلاة)

Chapter 31 – The reason due to which it suffices for the Imam (Prayer leader) that he should exclaim once in the opening of the Prayer

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن الحسين بن سعيد، عن فضالة عن معاوية بن عمار، عن أبي عبد الله (ع) قال يجزيك إذا كنت وحدك ثلاث تكبيرات وإذا كنت اماما اجزاك تكبيرة واحدة لان معك ذا الحاجة والضعيف والكبير.

My father said, ‘Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘It suffices for you, if you were alone, three exclamations, and if you are a Prayer leader, one exclamation would suffice for you, because along with you are ones with the needs, and the weak, and the elderly’.[53]

(باب 32 - العلة التي من أجلها صارت الصلاة ركعتين وأربع سجدات)

Chapter 32 – The reason due to which the Prayer came to be of two Cycles and four Prostrations

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الكوفي عن صباح الحذاء عن اسحاق بن عمار قال سألت أبا الحسن موسى ابن جعفر (ع) كيف صارت الصلاة ركعة وسجدتين وكيف إذا صارت سجدتين لم تكن ركعتين فقال إذا سألت عن شئ ففرغ قبلك لتفهم ان أول صلاة صلاها رسول الله صلى الله عليه وآله انما صلاها في السماء بين يدى الله تبارك وتعالى قدام عرشه جل جلاله وذلك انه لما أسري به وصار عند عرشه تبارك وتعالى

Muhammad Bin Ali Majaylawiya, from uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Sabah Al haza, from Is’haq Bin Amaar who said,

‘I asked Abu Al-Hassan Musaasws Ibn Ja’farasws, ‘How did the Prayer come to be of one Cycle and two Prostration, and why was it that when it did become of two Prostrations, it did not happen to be of two Cycles?’ So heasws said: ‘As you have asked about something, so free your heart in order to understand that the first Prayer which Rasool-Allahsaww Prayed, hesaww did so in the sky in front of Allahazwj Blessed and High facing Hisazwj Throne, Majestic is Hisazwj Majesty. And that (took place) when hesaww was ascended with and came to be in the presence of Hisazwj Throne, the Blessed and High.

فتجلى له عن وجهه حتى رآه بعينه قال يا محمد ادن من صاد فاغسل مساجدك وطهرها وصل لربك فدنا رسول الله صلى الله عليه وآله إلى حيث أمره الله تبارك وتعالى فتوضأ فاسبغ وضوءه ثم استقبل الجبار تبارك وتعالى قائما،

So Heazwj Manifested for himsaww, from Hisazwj until hesaww saw Himazwj with hissaww own eyes. Heazwj Said: “O Muhammadsaww! Approach Saad (a river), so wash yoursaww body parts of Prostration and purify these and Pray to yoursaww Lordazwj”. So, Rasool-Allahsaww approached to where Allahazwj Blessed and High had Commanded himsaww to, so hesaww performed ablution and completed hissaww ablution, then faced the Compeller, Blessed and High, standing.

فأمره بافتتاح الصلاة ففعل فقال يا محمد اقرأ (بسم الله الرحمن الرحيم الحمد الله رب العالمين إلى آخرها ففعل ذلك ثم أمره أن يقرأ نسبة ربه تبارك وتعالى، بسم الله الرحمن الرحيم (قل هو الله أحد الله الصمد) ثم أمسك عنه القول فقال رسول الله صلى الله عليه وآله (قل هو الله احد الله الصمد فقال قل لم يلد ولم يولد ولم يكن له كفوا أحد) فامسك عنه القول فقال رسول الله كذلك الله ربى كذلك الله ربى كذلك الله ربى

So Heazwj Commanded himsaww with the opening of the Prayer. So heazwj did it. So Heazwj Said: “O Muhammadsaww! Recite: [1:1] In the name of Allah, the Beneficent, the Merciful [1:2] The praise is due to Allah, the Lord of the Worlds – up to its end (Chapter 1). So hesaww did that. Then Heazwj Commanded himsaww that hesaww should recite the attribution of hissaww Lordazwj Blessed and High [112:1] Say: He, Allah, is One. [112:2] Allah is He on Whom all depend, then Withheld the Speech from himsaww. So Rasool-Allahsaww said: ‘[112:1] Say: He, Allah, is One. [112:2] Allah is He on Whom all depend. So Heazwj Said: “Say [112:3] He begets not, nor is He begotten. [112:4] And none is like Him”. So the Speech was Withheld from himsaww. So Rasool-Allahsaww said: ‘Mysaww Lordazwj is like that! Mysaww Lordazwj is like that! Mysaww Lordazwj is like that!’

فلما قال ذلك قال اركع يا محمد لربك فركع رسول الله صلى الله عليه وآله فقال له وهو راكع قل (سبحان ربي العظيم) وبحمده ففعل ذلك ثلاثا ثم قال ارفع رأسك يا محمد ففعل ذلك رسول الله صلى الله عليه وآله فقام منتصبا بين يدى الله عزوجل

So when hesaww said that, Heazwj Said: “Bow down, O Muhammadsaww, to yoursaww Lordazwj!” So Rasool-Allahsaww bowed down. So Heazwj Said to himsaww whilst hesaww was bowing: “Say: ‘I Glorify mysaww Lordazwj, the Magnificent, and with Hisazwj Praise”. So hesaww did that three (times)’. Then Heazwj Said: “Raise yoursaww head, O Muhammadsaww!” So Rasool-Allahsaww did that, so hesaww stood upright in front of Allahazwj Mighty and Majestic.

فقال اسجد يا محمد لربك فخر رسول الله صلى الله عليه وآله ساجدا فقال: قل سبحان ربى الاعلى وبحمده ففعل ذلك رسول الله صلى الله عليه وآله ثلاثا فقال له استو جالسا يا محمد ففعل فلما استوى جالسا ذكر جلال ربه جل جلاله فخر رسول الله صلى الله عليه وآله ساجدا من تلقاء نفسه لا لامر أمره ربه عزوجل فسبح أيضا ثلاثا

So Heazwj Said: “Prostrate, O Muhammadsaww, to yoursaww Lordazwj!” So Rasool-Allahsaww fell Prostrate. So Heazwj Said: “Say: ‘Iaww Glorify mysaww Lordazwj, the Elevated, and with Hisazwj Praise’”. So, Rasool-Allahsaww did that, three (times). So Heazwj Said to himsaww: “Sit straight, O Muhammadsaww!” So hesaww did it. So when hesaww sat straight, remembered the Majesty of hissaww Lordazwj, Majestic is Hisazwj Majesty, so Rasool-Allahsaww fell down Prostrate, from hissaww own self, not for the Command of hissaww Lordazwj Mighty and Majestic. So hesaww Glorified three (times) as well.

فقال انتصب قائما ففعل فلم ير ما كان رأى من عظمة ربه جل جلاله فقال له اقرأ يا محمد وافعل كما فعلت في الركعة الاولى ففعل ذلك رسول الله صلى الله عليه وآله ثم سجد سجدة واحدة فلما رفع رأسه ذكر جلالة ربه تبارك وتعالى الثانية فخر رسول الله صلى الله عليه وآله ساجدا من تلقاء نفسه لا لامر أمره ربه عزوجل فسبح أيضا

So Heazwj Said: “Stand upright!” So hesaww did. So when hesaww saw what was from the Magnificence of hissaww Lordazwj Majestic is Hisazwj Majesty, Heazwj Said to himsaww: “Read, O Muhammadsaww, and do just as what yousaww did in the first Cycle”. So Rasool-Allahsaww did that. Then hesaww Prostrated one Prostration. So when hesaww raised hissaww head, remembered the Majesty of hissaww Lordazwj, Blessed and High for a second time, so Rasool-Allahsaww fell Prostrate from hissaww own self, not for the Command of hissaww Lordazwj Mighty and Majestic. So hesaww Glorified as well.

ثم قال له ارفع رأسك ثبتك الله واشهد أن لاإله إلا الله وان محمدا رسول الله وان الساعة آتية لا ريب فيها وان الله يبعث من في القبور، اللهم صلى على محمد وآل محمد وارحم محمدا وآل محمد كما صليت وباركت وترحمت ومننت على ابراهيم وآل ابراهيم إنك حميد مجيد اللهم تقبل شفاعته في أمته وارفع درجته

Then Heazwj Said to himsaww: “Raise yoursaww head! Allahazwj will Affirm yousaww, and testify that there is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww, and that the Hour is coming, there is no doubt in it, and that Allahazwj would Resurrects the ones in the graves. O Allahazwj! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and be Merciful to Muhammadsaww and the Progenyasws of Muhammadsaww just as Youazwj had Sent Blessings, and Blessed, and were Merciful, and Favoured upon Ibrahimas and the Progeny of Ibrahimas. Youazwj are a Praised One, Glorious. Accept hissaww intercession with regards to hissaww community and Elevate hissaww status’”. So hesaww did it.

فقال سلم يا محمد استقبل فاستقبل رسول الله صلى الله عليه وآله ربه تبارك وتعالى وتقدس وجهه مطرقا فقال: السلام عليك فاجابه الجبار جل جلاله فقال وعليك السلام يا محمد بنعمتي قويتك على طاعتي وبعصمتي اياك اتخذتك نبيا وحبيبا،

So Heazwj Said: “Greet, O Muhammadsaww, facing (Meazwj)”. So, Rasool-Allahsaww faced hissaww Lordazwj, Blessed and High, and Sanctified Hisazwj Face, Bowing. So hesaww said: ‘Peace be upon Youazwj!’ So the Compeller, Majestic is Hisazwj Majesty, Answered himsaww, so Heazwj Said: “And peace be upon yousaww, O Muhammadsaww! With Myazwj Favour Iazwj shall Strengthen yousaww upon Myazwj obedience, and by Infallibility for yousaww, Iazwj hereby Take yousaww as a Prophetsaww, and as a Beloved”.

ثم قال أبو الحسن عليه السلام وانما كانت الصلاة التي أمر بها ركعتين وسجدتين وهو صلى الله عليه وآله انما سجد سجدتين في كل ركعة عما اخبرتك من تذكره لعظمة ربه تبارك وتعالى فجعله الله عزوجل فرضا

Then, Abu Al-Hassanasws said: ‘But rather, the Prayer which hesaww had been Commanded with was of two Bowings and two Prostrations, and hesaww Prostrated with two Prostration in every Cycle, (was due to) about what Iasws informed you, from remembering Himazwj due to the Magnificence of hissaww Lordazwj Blessed and High. Therefore, Allahazwj Mighty and Majestic Made it to be Obligatory’.

قلت جعلت فداك وما صار الذي أمر أن يغسل منه فقال عين تنفجر من ركن من اركان العرش يقال له ماء الحياة وهو ما قال الله عزوجل (ص والقرآن ذي الذكر) انما أمره أن يتوضأ ويقرأ ويصلى.

I said, ‘May I be sacrificed for youasws! And what became of the Command that hesaww should wash (body parts of Prostration) from it?’ So heasws said: ‘A river which gushed out from a part from the parts of the Throne, called ‘the water of life’, and it is what Allahazwj Mighty and Majestic Speaks of [38:1] Saad. I Swear by the Quran, full of Remembrance. But rather, Heazwj Commanded himsaww that hesaww should perform ablution, and recite, and Pray’.[54]

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله، عن موسى بن عمران عن الحسين بن يزيد عن علي بن أبي حمزة عن أبي بصير قال: قلت لابي عبد الله عليه السلام لم صارت الصلاة ركعتين وأربع سجدات؟ قال لان ركعة من قيام بركعتين من جلوس.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Yazeed, from Ali Bin Abu Hamza, from Abu Baseer, said,

‘I said to Abu Abdullahasws, ‘Why did the Prayer come to be of two Cycles and four Prostrations?’ Heasws said: Because one Cycle standing (equates) to two Cycles whilst seated’.[55]

أخبرنا علي بن سهل قال: حدثنا ابراهيم بن علي قال: حدثنا احمد بن محمد الانصاري عن الحسن بن علي العلوي قال: حدثنى أبو حكيم الزاهد قال: حدثنى أحمد بن علي الراهب قال: قال رجل لامير المؤمنين عليه السلام يابن عم خير خلق الله ما معني السجدة الاولى فقال تأويله اللهم انك منها خلقتني - يعنى من الارض - ورفع رأسك ومنها اخرجتنا والسجدة الثانية واليها تعيدنا ورفع رأسك من الثانية ومنها تخرجنا تارة أخرى

Ali Bin Sahl informed us, from Ibrahim Bin Ali, from Ahmad Bin Muhammad Al Anasry, from Al Hassan Bin Ali Al Alawy, from Abu Hakeem Al Zahid, from Ahmad Bin Ali Al Rahib who said,

‘A man said to Amir Al-Momineenasws, ‘O cousinasws of the best of creatures of Allahazwj! What is the meaning of the first Prostration?’ So heasws said: ‘Its explanation is, ‘O Allahazwj! Youazwj Created me from it’ – meaning from the earth – and raise your head, ‘And from it Youazwj Extracted us’. And the second Prostration – ‘And to it Youazwj Take us back’ – and raise your head from the second (Prostration), ‘And from it you would be Extracting us another time’.

قال الرجل ما معنى رفع رجلك اليمنى وطرحك اليسرى في التشهد؟ قال تأويله اللهم أمت الباطل وأقم الحق.

The man said, ‘What is the meaning of putting your right foot upon your left leg during the ‘Tashahhud’ (testimonies)?’ Heasws said: ‘Its explanation is, ‘O Allahazwj! Kill the falsehood, and establish the Truth’’.[56]

(باب 33 - علة استحباب الآلات والاكثار من الثياب في الصلاة)

Chapter 33 – Reason for the recommendation of preparations and the abundance of the clothes in the Prayer

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن عبد الله بن ميمون القداح عن جعفر بن محمد، عن أبيه عليهما السلام قال ان كان شئ عليك تصلى فيه يسبح معك قال وكان رسول الله صلى الله عليه وآله إذا اقيمت الصلاة لبس نعليه وصلى فيهما.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Abdullah Bin Maymoun Al Qadah,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws who said, ‘If there was anything upon you, which you are Praying in, it would Glorify along with you. And Rasool-Allahsaww, whenever hesaww used to establish the Prayer, wore hissaww socks and Prayed in these two’.[57]

حدثنا محمد بن الحسن بن متيل قال: حدثنا محمد بن الحسن، عن محمد ابن يحيى عن طلحة بن يزيد عن جعفر بن محمد عن أبيه عن علي عليهم السلام قال ان الانسان إذا كان في الصلاة فان جسده وثيابه وكل شئ حوله يسبح.

Muhammad Bin Al Hassan Bin Mateyl narrated to us, from Muhammad Bin Al Hassan, from Muhammad Ibn Yahya, from Talha Bin Yazeed,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from Aliasws having said: ‘Whenever the human being is in the Prayer, his body, and his clothes, and everything around him, Glorifies (Allahazwj)’.[58]

(باب 34 - العلة التي من أجلها يستحب أن يصلي صلاة الصبح مع الفجر)

Chapter 34 – The reason due to which it is recommended that one should Pray the morning Prayer at dawn

أبي رحمه الله تعالى قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن احمد بن محمد بن أبي نصر عن عبد الرحمان بن سالم عن اسحاق بن عمار قال قلت لابي عبد الله (ع) اخبرنا عن أفضل المواقيت في صلاة الفجر؟ قال مع طلوع الفجر ان الله تبارك وتعالى يقول ان قرآن الفجر كان مشهودا - يعنى صلاة الفجر تشهدها ملائكة الليل وملائكة النهار فإذا صلى العبد صلاة الصبح مع طلوع الفجر اثبتت له مرتين اثبتها ملائكة الليل وملائكة النهار.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Rahman Bin Salim, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullahasws, ‘Inform us about the most preferable of the timing regarding the dawn Prayer?’ Heasws said: ‘With the emergence of the dawn. Allahazwj Blessed and High is Saying [17:78] surely the recitation at dawn was always witnessed – Meaning the dawn Prayer. The Angels of the night and the Angels of the day are witnessing it. So when the servant Prays the morning at the emergence of the dawn, it gets affirmed to him twice – the Angels of the night and the Angels of the day affirm it’.[59]

(باب 35 - العلة التي من أجلها لا يجوز ترك الاذان والاقامة) (في الفجر المغرب، في سفر، ولا حضر)

Chapter 35 – The reason due to which it is not allowed to leave the Azan and the Iqama during Al-Fajr and Al-Magrib, neither during the travel nor a hazard

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن محمد بن عبد الحميد العطار واحمد بن محمد بن عيسى، عن احمد بن محمد بن أبي نصر البزنطى عن صفوان بن مهران عن أبي عبد الله عليه السلام قال: الاذان مثنى مثنى والاقامة مثنى مثنى ولا بد في الفجر والمغرب من اذان واقامة في الحضر والسفر، لانه لا بقصر فيهما في حضر ولا سفر ويجزيك اقامة بغير أذان في الظهر والعصر والعشاء الآخرة، والاذان والاقامة في جميع الصلوات أفضل.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Abdul Hameed Al Ataar, and Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Safwan Bin Mahran,

Abu Abdullahasws has said: ‘The Azan it two by two, and the Iqama is two by two, and it is a must during Al-Fajr and Al-Magrib, during the hazard and the journey, because it is not with shortening with regards to these two, neither during a hazard, nor a journey, and it suffices you with an Iqamah without Azan during Al-Zohr and Al-Asr, and Al-Isha the last, and the Azan and the Iqamah in the entirety of the Prayers, is preferable’.[60]

(باب 36 - العلة التي من أجلها فرض الله عزوجل على الناس) (خمس صلوات في خمس مواقيت)

Chapter 36 – The reason due to which Allahazwj Mighty and Majestic Obligated five Prayers upon the people during five timings

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبي الحسن علي بن الحسين البرقي، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله، عن آبائه، عن جده الحسن بن علي بن أبي طالب (عليهما السلام)، قال: «جاء نفر من اليهود إلى رسول الله (صلى الله عليه و آله)، فسأله أعلمهم عن مسائل، فكان فيما سأله، [أن‏] قال: أخبرني عن الله عز و جل، لأي شي‏ء فرض هذه الخمس صلوات، في خمس مواقيت على أمتك، في ساعات الليل و النهار؟

‘Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al-Qasim, from Ahmad Bin Abu Abdullah, from Abu Al-Hassan Ali Bin Al-Husayn Al-Barqy, from Abdullah Bin Jabalat, from Muawiya Bin Amaar, from Al-Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfatherasws Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came up to Rasool-Allahsaww, so they asked himasws to know about certain issues. From what they questioned himsaww was, ‘Inform me about Allahazwj Mighty and Majestic, for which thing did Heazwj Obligate these five (daily) Prayers during the five times, upon yoursaww community, in the hours of the night and the day?’

فقال النبي (صلى الله عليه و آله): إن الشمس عند الزوال لها حلقة تدخل فيها، فإذا دخلت فيها زالت الشمس فيسبح كل شي‏ء دون العرش بحمد ربي جل جلاله، و هي الساعة التي يصلي علي فيها ربي، ففرض الله عز و جل علي و على أمتي فيها الصلاة، و قال: أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ ، و هي الساعة التي يؤتى فيها بجهنم يوم القيامة، فما من مؤمن يوافق تلك الساعة أن يكون ساجدا، أو راكعا، أو قائما، إلا حرم الله جسده على النار.

So the Prophetsaww said: ‘The sun, during its meridian, a ring enters into it. So when it enters the ring, the sun sets. So everything underneath the Throne Glorifies mysaww Lordazwj Majestic is Hisazwj Majesty. And this is the times in which mysaww Lordazwj Sends Blessings upon mesaww. Therefore Allahazwj Mighty and Majestic has Obligated the Prayer upon mesaww and mysaww community, and Said [17:78] Establish Prayer from the declining of the sun till the darkness of the night. And this is the time in which the Hell would be Brought on the Day of Judgement. So there is none from the Believers who would fall down into Prostration, of bowing, or standing, except that Allahazwj would Prohibit his body to the Fire.

و أما صلاة العصر، فهي الساعة التي أكل فيها آدم من الشجرة فأخرجه الله من الجنة، فأمر الله عز و جل ذريته بهذه الصلاة إلى يوم القيامة، و اختارها لامتي، فهي من أحب الصلوات إلى الله عز و جل، و أوصاني أن أحفظها من بين الصلوات.

And as for the mid-afternoon (العصر) Prayer, so it is the time in which Adamas ate from the tree. So Allahazwj Exited himas from the Paradise. Thus, Allahazwj Commanded hisas descendants by this Prayer (العصر) up to the Day of Judgement, and Chose it for mysaww community. This is the most beloved Prayer to Allahazwj Mighty and Majestic, and Heazwj Bequeathed to mesaww that Isaww should preserve it, from between the Prayers.

و أما صلاة المغرب، فهي الساعة التي تاب الله عز و جل فيها على آدم، و كان بين ما أكل من الشجرة و بين ما تاب الله عليه ثلاث مائة سنة من أيام الدنيا، و في أيام الآخرة يوم كألف سنة ما بين العصر و العشاء، فصلى آدم ثلاث ركعات: ركعة لخطيئته، و ركعة لخطيئة حواء، و ركعة لتوبته،

And as for the Evening (المغرب) Prayer, so it is the time in which Allahazwj Mighty and Majestic Turned (Mercifully) to Adamas. And there was a duration of three hundred years from the days of the world between what heas ate from the tree and Allahazwj having Turned Mercifully to himas. And in the days of the Hereafter, a day is like a thousand years of what is between the ‘Asr’ and the ‘Isha’. So, Adamas Prayed three Cycles – one Cycle for hisas error, and a Cycle for the error of Hawwaas, and a Cycle for repenting to Himazwj.

فافترض الله عز و جل هذه الركعات الثلاث على امتي، و هي الساعة التي يستجاب فيها الدعاء، فوعدني ربي عز و جل أن يستجيب لمن دعاه فيها، و هي الصلاة التي أمرني بها ربي في قوله عز و جل: فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ.

So Allahazwj Mighty and Majestic Obligated these Cycles upon mysaww community, and it is the time in which Heazwj Answers the supplication. Mysaww Lordazwj Mighty and Majestic has Promised mesaww that Heazwj would Answer the one who supplicates in it. And it is the time in which mysaww Lordazwj Commanded mesaww for it, in the Words of the Mighty and Majestic [30:17] Therefore Glorify Allah when you come up to the evening and when you come up to the morning’.

و أما صلاة العشاء الآخرة، فإن للقبر ظلمة، و ليوم القيامة ظلمة، فأمرني الله عز و جل و امتي بهذه الصلاة في ذلك الوقت لتنور القبور، و ليعطيني و امتي النور على الصراط، و ما من قدم مشت إلى صلاة العتمة إلا حرم الله جسدها على النار، و هي الصلاة التي اختارها الله للمرسلين قبلي.

And as for the last Evening (العشاء) Prayer – so there would be darkness in the graves, and darkness on the Day of Judgement. Thus Allahazwj Mighty and Majestic Commanded mesaww and mysaww community for this Prayer, in that time for the heat of the graves, and Heazwj would be Giving mesaww and mysaww community, the light upon the Bridge (الصراط), and there is none from the feet which would walk to the last Evening (العشاء) Prayer, except that Allahazwj would Prohibit its body upon the Fire. And this is the Prayer which Allahazwj had Chose for the Mursil Prophetsas before mesaww’.

و أما صلاة الفجر، فإن الشمس إذا طلعت تطلع على قرني شيطان، فأمرني الله عز و جل أن اصلي صلاة الغداة قبل طلوع الشمس، و قبل أن يسجد لها الكافر، فتسجد امتي لله عز و جل، و سرعتها أحب إلى الله عز و جل، و هي الصلاة التي تشهدها ملائكة الليل، و ملائكة النهار. قال اليهودي: صدقت، يا محمد».

And as for the Dawn Prayer, so when the sun emerges, Satanla emerges upon mysaww companions. Therefore, Allahazwj Mighty and Majestic Commanded mesaww that Isaww should Pray the Dawn Prayer before the emergence of the sun. Beforehand, the Infidels used to prostrate to it, but mysaww community prostrates to Allahazwj Mighty and Majestic, and it is easily the most beloved to Allahazwj Mighty and Majestic. And it is the Prayer which is witnessed by the Angels of the night, and Angels of the day’. The Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww’.[61]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي بن الحسين السعد آبادى عن أحمد بن أبي عبد الله عن أبيه عن فضالة بنأيوب عن الحسين بن أبي العلا، عن أبي عبد الله عليه السلام قال: لما أهبط الله آدم من الجنة ظهرت فيه شامة سوداء في وجهه (و) من قرنه إلى قدمه إلى قدمه فطال حزنه وبكائه على ما ظهر به فاتاه جبرئيل عليه السلام فقال له ما يبكيك يا آدم فقال: لهذه الشامة التي ظهرت بى،

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from his father, from Fazalat Bin Ayoub, from Al Husayn Bin Abu Al A’ala,

Abu Abdullahasws has said: ‘When Allahazwj Caused Adamas to descend from the Paradise, a black mole appeared in his face and from hisas head to hisas feet. So heas prolonged hisas grief and hisas wailing upon what had appeared with himas. So, Jibraeelas came over to himas, and said to himas: ‘What makes youas to cry, O Adamas?’ So heas said: ‘For these moles which have appeared upon meas’.

قال قم فصل فهذا وقت الصلاة الاولى فقام فصلى فانحطت الشامة إلى عنقه، فجاءه في وقت الصلاة الثانية فقال يا آذم قم فصل فهذا وقت الصلاة الثانية فقام فصلى فانحطت الشامة إلى سرته فجاءه وقت الصلاة الثالثة فقال يا آدم قم فصل فهذا وقت الصلاة الثالثة فقام فصلى فانحطت الشامة إلى ركبته فجاءه في الصلاة الرابعة فقال يا آدم قم فصل فهذا وقت الصلاة الرابعة فقام فصلى فانحطت الشامة إلى رجليه فجاءه في الصلاة الخامسة فقال يا آدم قم فصل فهذا وقت الصلاة الخامسة فقام فصلى فخرج منها فحمد الله واثنى عليه،

Heas said: ‘Arise and Pray, from this is a time for the first Prayer’. So heas arose, and Prayed, so the moles went down to hisas neck. So heas came to himas at the time of the second Prayer, so heas said: ‘O Adamas! Arise and Pray, for this is a time for the second Prayer!’ So heas arose and Prayed, and the moles went down to hisas navel. So heas came to himas at the time of the third Prayer and said: ‘O Adamas! Arise and Pray, for this is a time for the third Prayer!’ So heas arose and Prayed, and the moles went down to hisas knees. So heas came to himas at the fourth Prayer and said: ‘O Adamas! Arise and Pray, for this is a time for the fourth Prayer’. So heas arose and Prayed, so the moles went down to his feet. So heas came to himas at the fifth Prayer, so heas said: ‘O Adamas! Arise and Pray, for this is a time for the fifth Prayer’. So heas arose and Prayed. So (the moles) went out from himas (completely)’.

فقال جبرئيل: يا آدم مثل ولدك في هذه الصلاة كمثلك في هذه الشامة من صلى من ولدك في كل يوم وليلة خمس صلوات خرج من ذنوبه كما خرجت من هذه الشامة.

So Jibraeelas said: ‘O Adamas! The example for youras children in these Prayers is like youras example of being in these moles. The ones from youras children who Pray, five Prayers during the day and the night, his sins would come out from him just as youas have come out from these moles’.[62]

(باب 37 - العلة التي من أجلها سمى تارك الصلاة: كافرا)

Chapter 37 – The reason due to which a neglecter of the Prayers is named as a disbeliever

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميرى عن هارون بن مسلم عن مسعدة بن صدقة قال: سمعت ابا عبد الله عليه السلام وسئل ما بال الزانى لا تسميه كافرا وتارك الصلاة قد تسميه كافرا وما الحجة في ذلك؟ قال: لان الزانى وما اشبهه إنما يعمل ذلك لمكان الشهوة لانها تغلبه وتارك الصلاة لا يتركها إلا استخفافا بها وذلك لا تجد الزاني الذي يأتي المرأة إلا وهو مستلذ لاتيانه إياها قاصدا إليها وكل من ترك الصلاة قاصدا لتركها فليس يكون قصده لتركها اللذة فإذا انتفت اللذة وقع الاستخفاف وإذا وقع الاستخفاف وقع الكفر،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws and he was asked, ‘What is the matter that the adulterer is not named as a disbeliever, but a neglecter of the Prayer has been named as a disbeliever, and what is the proof with regards to that?’ Heasws said: ‘Because the adulterer, and what resembles it, he does that at the place of desire, because it has overcome him, but the neglecter of the Prayer does not leave it except for belittling by it, and that is, the adulterer does not find for which he comes to the woman except that he derives pleasure when coming to it, diverting himself towards it, and everyone who neglects the Prayer, diverts himself to leave it, but there does not happen to be derivation of any pleasure to neglect it. So when there is no pleasure, the belittling occurs, and when the belittling occurs, the disbelief occurs’.

قيل ما الفرق بين الكفر إلى من اتى امرأة فزنى بها أو خمرا فشربها وبين من ترك الصلاة حتى لا يكون الزانى وشارب الخمر مستخفا كما استخف تارك الصلاة وما الحجة في ذلك وما العلة التي تفرق بينما؟ قال: الحجة ان كلما ادخلت أنت نفسك فيه ولم يدعك إليه داع ولم يغلبك عليه غالب شهوة مثل الزنا وشرب الخمر وأنت دعوت نفسك إلى ترك الصلاة وليس ثم شهوة فهو الاستخفاف بعينه فهذا فرق بينهما.

It was said, ‘What is the difference between the disbelief to the one who comes to a woman and commits adultery with her, or wine, so he drinks it, and between the one who neglects the Prayer to the extent that the adulterer and the drinker of the wine is a disregarder of (Allahazwj) like the belittling which the neglecter of the Prayer does, and what is the proof with regards to that, and what is the reason which differentiated between these two?’ Heasws said: ‘The proof is that, every time you enter yourself in it, and there is no inviter to invite you, and desire does not overcome you, like the adultery, and drinking the wine, and you are inviting yourself to the neglecting of the Prayer, and there is no desire in it, so it is nothing except for the belittling, very much so. Thus, this is the difference between the two’.[63]

(باب 38 - العلة التي من أجلها صلى أبو جعفر الباقر عليه السلام) (بأصحابه فقرأ: الحمد، وآية من سورة البقرة)

Chapter 38 – The reason due to which Abu Ja’far Al-Baqirasws Prayed with hisasws companions, so heasws recited (Surah) Al-Hamd (Chapter 1), and a Verse from Surah Al-Baqarah (Chapter 2)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الوليد عن محمد ابن الفضل، عن سليمان بن أبي عبد الله قال: صليت خلف أبي جعفر فقرأ بفاتحة الكتاب وآي من البقرة فجاء أي فسئل فقال يا بنى إنما صنع ذلك ليفقهكم ويعلمكم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Waleed, from Muhammad Ibn Al Fazal, from Suleyman Bin Abu Abdullah who said,

‘I Prayed behind Abu Ja’farasws, so heasws recited the Opening of the Book (Chapter 1), and a Verse from Al-Baqarah. So my father went and asked, so heasws said: ‘O myasws son! But rather, Iasws did that to make you understand and to teach you’ (Out of dissimulation - Taqeeya).[64]

(باب 39 - العلة التي من أجلها يستحب طول السجود)

Chapter 39 – The reason due to which it is recommended to prolong the Prostrations

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن العباس ابن معروف عن سعدان بن مسلم عن أبي بصير قال: قال أبو عبد الله عليه السلام يا أبا محمد عليك بطول السجود فان ذلك من سنن الاوابين.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Sa’adan Bin Muslim, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘O Abu Muhammad! It is upon you to prolong the Prostrations, for that is from the Sunnah of the penitents (repentants)’.[65]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي بصير (رض)، عن أبي عبد الله عليه السلام قال: حدثنى أبي، عن جدي عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: اطيلوا السجود فما من عمل أشد على ابليس من أن يرى ابن آدم ساجدا لانه أمر بالسجود فعصى، وهذا أمر بالسجود فأطاع فيما أمر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from his forefathersasws having said: ‘Rasool-Allahsaww said: ‘Prolong the Prostrations, so there is none from a deed which is more grievous upon Ibleesla than himla seeing a son of Adamas Prostrating, because hela had been Commanded for the Prostration, but hela refused, and this one has been Commanded with the Prostration, so he is obedient with regards to what he has been Commanded for’.[66]

(باب 40 - العلة التي من أجلها لم يؤخر رسول الله صلى الله عليه وآله (العشاء إلى نصف الليل)

Chapter 40 – The reason due to which Rasool-Allahsaww did not delay Al-Isha to the middle of the night

أبي رحمه الله قال: حدثنا سعد بن عبد الله بن احمد بن محمد بن عيسى عن الحسن بن سعيد، عن احمد بن عبد الله القروي، عن أبان بن عثمان، عن أبي بصير عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله لو لا ان أشق على أمتى لاخرت العشاء إلى نصف الليل.

My father said, ‘Sa’ad Bin Abdullah Bin Ahmad Bin Muhammad Bin Isa narrated to us, from Al Hassan Bin Saeed, from Ahmad Bin Abdullah Al Qarawy, from Aban Bin Usman, from Abu Baseer,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘Had it not been difficult upon mysaww community, Isaww would have delayed Al-Isha to the middle of the night’.[67]

(باب 41 - العلة التي من أجلها يجوز السجود على ظهر) (الكف من حر الرمضاء)

Chapter 41 – The reason due to which the Prostration is allowed upon the back of the palm due to the scorching heat

حدثنا محمد بن علي ماجيلويه قال: حدثنا محمد بن يحيى العطار، عن محمد بن احمد عن ابراهيم بن اسحاق عن عبد الله بن حماد عن أبي بصير قال: قلت لابي عبد الله عليه السلام جعلت فداك الرجل يكون في السفر فيقطع عليه الطريق فيبقى عريانا في سراويل ولا يجد ما يسجد عليه يخاف إن سجد على الرمضاء احترقت وجهه، قال: يسجد على ظهر كفه فانها أحد المساجد.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! The man happens to be in a journey, so his way gets cut off (by bandits), so he remains naked in a trouser (only), and he does not find what to Prostrate upon. He fears that if he were to Prostrate upon the scorching sand, his face would burn’. Heasws said: ‘He should Prostrate Upon the back of his palm, for it is one of the ‘Masaajids’ Prostration places’.[68]

(باب 42 - العلة التي من أجلها لا يجوز السجود إلا على الارض) (أو على ما أنبتت الارض، إلا ما أكل أو لبس)

Chapter 42 – The reason due to which the Prostration is not allowed except upon the earth, or upon what the earth grows, except for what is eaten or worn

حدثنا علي بن احمد قال حدثنا محمد بن أبي عبد الله، عن محمد بن اسماعيل عن علي بن العباس، عن عمر بن عبد العزيز، عن هشام بن الحكم قال: قلت لابي عبد الله عليه السلام أخبرني عما يجوز السجود عليه وعما لا يجوز؟ قال: السجود لا يجوز إلا على الارض أو ما أنبتت الارض إلا ما أكل أو لبس فقلت له جعلت فداك ما العلة في ذلك؟ قال: لان السجود هو الخضوع لله عزوجل فلا ينبغى أن يكون على ما يؤكل ويلبس لان أبناء الدنيا عبيد ما يأكلون ويلبسون، والساجد في سجوده في عبادة الله تعالى فلا ينبغى أن يضع جبهته في سجوده على معبود ابناء الدنيا الذين اغتروا بغرورها. والسجود على الارض أفضل لانه أبلغ في التواضع والخضوع لله عزوجل.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,

‘I said to Abu Abdullahasws, ‘Inform me about what the Prostrations are allowed upon, and about what it is not allowed?’ Heasws said: ‘The Prostrations are not allowed except upon the earth or what the earth grows, except for what is eaten or worn’. So I said to himasws, ‘May I be sacrificed for youasws! What is the reason with regards to that?’ Heasws said: ‘Because the Prostration, it is the humbleness to Allahazwj Mighty and Majestic, so it is not befitting that it should happen upon what is eaten or worn, because the sons of the world are enslaved to what they are eating and they are wearing, and the prostrator in his Prostration, is in the worship of Allahazwj the High, therefore it is not befitting that he should place his forehead during his Prostration upon a thing which the sons of the world are enslaved to, and have been deceived by its deception. And the Prostration upon the earth is the most preferable, because it reaches in the reverence and the humbleness to Allahazwj Mighty and Majestic’.[69]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد، عن يعقوب بن يزيد رفعه إلى أبي عبد الله عليه السلام قال: السجود على الارض فريضة وعلى غير ذلك سنة.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed,

Abu Abdullahasws has said: ‘The Prostration upon the earth is an Obligation, and upon other than that is a Sunnah’.[70]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن محمد بن يحيى الصيرفي عن حماد بن عثمان عن أبي عبد الله (ع) قال: سمعته يقول، السجود على ما أنبتت الارض إلى ما أكل أو لبس.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Muhammad Bin Yahya Bin Yahya Al Sayrafi, from Hamad Bin Usman,

(The narrator says), ‘I heard Abu Abdullahasws saying: ‘The Prostration is to be upon what the earth grows except for what is eaten and worn’.[71]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن علي ابن الحسن عن احمد بن اسحاق القمي، عن ياسر الخادم قال مربي أبو الحسن (ع) وأنا أصلى على الطبري وقد القيت عليه شيئا فقال لي مالك لا تسجد عليه أليس هو من نبات الارض؟

My father said, ‘Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ali Ibn Al Hassan, from Ahmad Bin Is’haq Al qummy, from Yaser Al Khadim who said,

‘Abu Al-Hassanasws passed by me, and I was Praying upon the mat and I had cast something over it, so heasws said to me: ‘What is the matter with you that you do not Prostate upon it. Is it not from a growth of the earth?’[72]

ابى رحمه الله عن محمد بن يحيى عن محمد بن احمد عن السيارى ان بعض أهل المداين كتب إلى أبي الحسن القاضي عليه السلام يسأله عن الصلاة على الزجاج قال فلما نفذ كتابي إليه فكرت فقلت هو مما أنبتت الارض وما كان لي ان اسأل عنه قال: فكتب لا تصل على الزجاج فان حدثتك نفسك انه مما أنبتت الارض فانه مما أنبتت الارض ولكنه من الرمل والملح وهما ممسوخان.

My father narrated, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayari who said,

‘One of the people of Al-Madain wrote to Abu Al-Hassanasws asking himasws about the Prayer upon the glass. He said, ‘So when I had written my letter to himasws, so I thought to myself, ‘It is from what the earth grows, and it was not for me that I should be asking himasws about it’. He said, ‘So heasws wrote back: ‘Do not Pray upon the glass, for you have discussed it within yourself that it is from the growth of the earth. So it is, from what the earth grows, but it is from the sand and the salt, and they have both been transformed’.[73]

(باب 43 - العلة التي من أجلها لا يجوز للرجل أن يصلى في) (شعر ووبر ما لم يؤكل لحمه)

Chapter 43 – The reason due to which it is not allowed for the man that he should Pray in hair and fur of the (animal) whose flesh it not eaten

حدثنا علي بن احمد رحمه الله قال حدثنا محمد بن عبد الله بن محمد بن اسماعيل باسناد يرفعه إلى ابى عبد الله عليه السلام قال لا يجوز الصلاة في شعر ووبر ما لا يؤكل لحمه لان اكثرها مسوخ.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abdullah Bin Muhammad Bin Ismail, by a chain,

Abu Abdullahasws has said: ‘The Prayer is not allowed in hair and fur of what (animal’s) flesh is not eaten, because most of these (animals) are metamorphosed ones’.[74]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن الحسن ابن علي الوشاء يرفعه قال: كان أبو عبد الله (ع) يكره الصلاة في وبر كل شئ لا يؤكل لحمه.

My father said, ‘Sa’ad in Abdullah narrated to us, from Ayoub Bin Nuh, from Al Hassan Ibn Ali Al Washa, raising it, said,

‘Abu Abdullahasws used to dislike the Prayer in fur, and everything whose flesh is not eaten’.[75]

(باب 45 - العلة التي من أجلها يستحب التنفل في ساعة الغفلة)

Chapter 45 – The reason due to which it is recommended to Pray the Optional Prayer during the time of the inattention

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن ابى عبد الله عن ابيه عن زرعة عن سماعة عن جعفر بن محمد عن ابيه عليهما السلام قال قال رسول الله صلى الله عليه وآله تنفلوا في ساعة الغلة ولو بركعتين خفيفتين فانهما يورثان دار الكرامة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from his father, from Zarara, from Sama’at,

Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Perform the Optional Prayer during the time of inattentiveness (between two Prayers, like Maghrib and Isha), even though it may be two Cycles, two light ones, for these two would (make you to) inherit the House of the Prestige’.[76]

(باب 46 - العلة التي من أجلها يستحب تفريق النوافل في البقاع)

Chapter 46 – The reason due to which it is recommended to separate the Optional Prayer into the (different) places

ابى رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن ابى الخطاب عن الحكم بن مسكين عن عبد الله بن علي الزرداد قال: سأل أبو كهمس ابا عبد الله عليه السلام فقال: يصلي الرجل نوافله في مواضع أو يفرقها؟ قال لا بل هاهنا وهاهنا فانها تشهد له يوم القيامة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Al Hakam Bin Miskeen, from Abdullah Bin Ali Al Zardad who said,

‘Abu Kahmas asked Abu Abdullahasws, so he said, ‘Should the man Pray the Optional Prayers in one place or separate them?’ Heasws said: ‘No, but over here, and over there, for these (places) would testify for him on the Day of Judgement’.[77]

(باب 48 - العلة التي من أجلها لا يجوز للرجل أن يصلى وعلى شاربه الحناء)

Chapter 48 – The reason due to which it is not allowed for the man that he should Pray and upon his moustache is henna

ابى رحمه الله قال: حدثنا علي بن ابراهيم، عن أبيه عن اسماعيل بن مرار عن يونس بن عبد الرحمان عن جماعة من اصحابنا قال: سئل أبو عبد الله (ع) ما العلة التي من أجلها لا يحل للرجل أن يصلى وعلى شاربه الحناء؟ قال: لانه لا يتمكن من القراءة والدعاء.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from a group of our companions who said,

‘Abu Abdullahasws was asked, ‘What is the reason due which it is not Permissible for the man that he should Pray, and upon his moustache is henna?’ Heasws said: ‘Because it is not possible for him for the recitation and the supplication’.[78]

(باب 49 - العلة التي من أجلها أمر النساء في زمن رسول الله صلى الله عليه وآله) (أن لا يرفعن رؤسهن إلا بعد الرجال)

Chapter 49 – The reason due to which the women during the era of Rasool-Allahsaww had been ordered that they should not be raising their heads except after the men

ابى رحمه الله قال: حدثنا علي بن ابراهيم عن ابيه عن عبد الله بن ميمون عن جعفر بن محمد عن ابيه عليهما السلام قال كن يؤمرن النساء في زمن الرسول صلى الله عليه وآله ان لا يرفعن رؤسهن إلا بعد الرجال لقصر ازرهن قال وكان رسول الله صلى الله عليه وآله يسمع صوت الصبى يبكى وهو في الصلاة فيخفف الصلاة فتصير إليه أمه.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Abdullah Bin Maymoun,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘The women were ordered, during the era of Rasool-Allahsaww, that they should not be raising their heads except after the men due to the shortness of their burdens. And Rasool-Allahsaww, whenever hesaww used to hear the child crying, and hesaww was in the Prayer, so hesaww would lighten it, so that its mother can go to it quicker’.[79]

(باب 50 - العلة التي من أجلها ترفع اليدين في الدعاء إلى السماء) (والله عزوجل في كل مكان)

Chapter 50 – The reason due to which the two hands are raised towards the sky in supplication, and Allahazwj Mighty and Majestic is in every place

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن محمد ابن عيسى عن القاسم بن يحيى عن جده الحسن بن راشد عن ابى بصير عن ابى عبد الله (ع) قال حدثنى أبى، عن ابيه عن آبائه عليهم السلام قال أمير المؤمنين (ع) إذا فرغ أحدكم من الصلاة فليرفع يديه إلى السماء ولينصب في الدعاء فقال ابن سبا يا أمير المؤمنين اليس الله في كل مكان؟ قال: بلى قال فلم يرفع يديه إلى السماء فقال أو ما تقرأ (وفي الاسماء رزقكم وما توعدون) فمن أين يطلب الرزق إلا من موضع الرزق، وموضع الرزق وما وعد الله السماء.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Ibn Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated to measws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Amir Al-Momineenasws said: ‘Whenever one of you is free from the Prayer, so let him raise his hands towards the sky, and he should focus in the supplication’. So Ibn Saba said, ‘O Amir Al-Momineenasws! Is Allahazwj not in every place?’ Heasws said: ‘Yes’. He said, ‘So why should he raise his hands towards the sky?’ So heasws said: ‘Or have you not read [51:22] And in the sky is your sustenance and what you are threatened with? So, from when should he seek the sustenance except from the place of the sustenance, and the place of the sustenance, and what Allahazwj has Promised, the sky?’[80]

(باب 51 - العلة التي من أجلها لا يجوز أن يصلى الرجل في جلود الدارش)

Chapter 51 – The reason due to which it is not allowed that the man should Pray in the ‘Darish’ skins

حدثنا محمد بن علي ماجيلويه عن محمد بن يحيى العطار عن محمد بن احمد عن احمد بن محمد السيارى عن ابى يزيد القسمى -: حي من اليمن بالبصرة - عن أبي الحسن الرضا (ع) انه سأله عن جلود الدارش التي يتخذ منها الخفاف قال: فقال، لا تصل فيها فانها تدبغ بخرؤ الكلاب.

Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyyari, from Abu Yazeed al Qasmy – and it is a tribe of Al Yemen in at Al Basra –

Abu Al-Hassan Al-Rezaasws having been asked about the skins of Darish (a type of hide) from which the shoes are taken to be. Heasws said: ‘Do not Pray in it, for these have been tanned by the vapour of the dogs’.[81]

(باب 52 - العلة التي من أجلها شارب الخمر إذا شربها لم تحسب) (صلاته أربعين صباحا)

Chapter 52 – The reason due to which drinking the wine, when it is drunk, one’s Prayer is not Counted for forty mornings (days)

حدثنا الحسين بن احمد رحمه الله عن أبيه قال: حدثنا احمد بن محمد ابن عيسى، عن الحسين بن خالد قال قلت للرضا (ع) إنا روينا، عن النبي صلى الله عليه وآله أن من شرب الخمر لم تحسب صلاته أربعين صباحا فقال: صدقوا، فقلت وكيف لا تحسب صلاته أربعين صباحا لا أقل من ذلك ولا أكثر؟ قال: لان الله تبارك وتعالى قدر خلق الانسان فصير النطفة أربعين يوما ثم نقلها فصيرها علقة أربعين يوما ثم نقلها فصيرها مضغة أربعين يوما وهكذا إذا شرب الخمر بقيت في مثانته على قدر ما خلق منه وكذلك يجتمع غذاؤه واكله وشربه تبقى في مثانته أربعين يوما.

Al Husayn Bin Ahmad narrated to us, from his father, from Ahman Bin Muhammad Ibn Isa, from Al Husayn Bin Khalid who said,

‘I said to Al-Rezaasws, ‘We are reporting from the Prophetsaww that the one who drinks the wine, his Prayer is not Counted for forty mornings (days)’. So heasws said: ‘They speak the truth’. So I said, ‘And how come the Prayer is not Counted for forty mornings (days), not any less from that, nor more?’ Heasws said: ‘Because Allahazwj Blessed and High Measure the Creation of the human being, so the seed came to be for forty days, then it was transformed, so it became a clot for forty days, then it was transformed, so it became a lump for forty days. And this is how, when the wine is drunk, it remains in his (gall) bladder upon a measurement of what is Created from it. And similar to that, his nourishment, and his eating and his drinking, remain in his (gall) bladder for forty days’.[82]

(باب 53 - العلة التي من أجلها يكره النفخ في موضع السجود)

Chapter 53 – The reason due to which the puffing is abhorrent in the place of Prostrations

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن صفوان بن يحيى عن ابن مسكان عن ليث المرادى قال: قلت لابي عبد الله (ع) الرجل يصلي فينفخ في موضع جبهته، قال: ليس به باس إنما يكره ذلك ان يؤذي من إلى جانبه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Safwan Bin Yahya, from Ibn Muskan, from Lays Al Murady who said,

‘I said to Abu Abdullahasws, ‘The man Prays, so he puffs in the place of his forehead (during Postration). Heasws said: ‘There is no problem with it. But rather, that is abhorrent if he harms the one to his side’.[83]

(باب 55 - العلة التى من أجلها يحول الرداء في صلاة الاستسقاء)

Chapter 55 – The reason due to which the robe is turned during the Prayer for the rain

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن ابى طالب عبد الله بن الصلت قال: حدثنا أبو حمزة انس بن عياض الليثى، عن جعفر ابن محمد عن ابيه عليهما السلام ان رسول الله صلى الله عليه وآله كان إذا استسقيى ينظر إلى السماء ويحول ردائه عن يمينه إلى يساره، ومن يساره إلى يمينه، قال: قلت له ما معنى ذلك؟ قال: علامة بينه وبين أصحابه يحول الجدب خصباء.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Abu Talib Abdullah Bin Al Salt, from Abu Hamza Ans Bin Ayaz Al Lays,

(It has been narrated) from Ja’farasws Ibn Muhammadasws, from hisasws fatherasws, that Rasool-Allahsaww, whenever hesaww used to pray for the rain, looked towards the sky and turned hissaww robe from hissaww right to hissaww left, and from hissaww left to hissaww right’. I said, ‘And what is the meaning of that?’ Heasws said: ‘A sign between himsaww and hissaww companions, for the transformation of the aridity (dryness) to the greenery’.[84]

حدثنا محمد بن علي ماجلويه، عن عمه محمد بن ابى القاسم عن احمد بن ابى عبد الله عن ابيه، عن ابن ابى عمير عمن ذكره عن ابى عبد الله (ع) قال: سألته لاي علة حول رسول الله صلى الله عليه وآله في صلاة الاستسقاء ردائه الذي على يمينه على يساره والذي على يساره على يمينه؟ قال: أراد بذلك تحول الجذب خصبا.

Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(The narrator says), ‘I asked Abu Abdullahasws, ‘For which reason did Rasool-Allahsaww turn hissaww robe during the prayer for the rain, that which was upon hissaww right to hissaww left, and that which was upon hissaww left to hissaww right?’ Heasws said: ‘Hesaww intended by that to transform the aridity to the greenery’.[85]

(باب 56 - العلة التى من أجلها لا تجوز الصلاة في سواد)

Chapter 56 – The reason due to which the Prayer is not allowed in the black (clothes)

أبى رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن سهل بن زياد عن محمد بن سليمان عن رجل عن ابى عبد الله (ع) قال: قلت له اصلى في قلنسوة السوداء؟ قال: لا تصل فيها فانها لباس أهل النار.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from a man,

(The narrator says), ‘I said to Abu Abdullahasws, ‘Can I Pray in the black headgear (turban)?’ Heasws said: ‘Do not Pray in it, for it is an apparel of the inhabitants of the Fire’.[86]

وبهذا الاسناد عن محمد بن احمد عن محمد بن عيسى اليقطينى عن القاسم ابن يحيى عن جده الحسن بن راشد عن ابى بصير عبد الله (ع) قال: حدثنى ابى، عن جدى، عن ابيه عن أمير المؤمنين (ع) قال: فيما علم اصحابه لا تلبسوا السواد فانه لباس فرعون.

And by this chain, from Muhammad Bin Ahmad, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Ibn Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws fatherasws, from Amir Al-Momineenasws having said in what heasws taught hisasws companions: ‘Do not wear the black, for it is a clothing of Pharaohla’.[87]

وبهذا الاسناد عن محمد بن احمد باسناده يرفعه إلى ابى عبد الله (ع) قال: كان رسول الله صلى الله عليه وآله يكره السواد إلا في ثلاثة العمامة والخف والكساء.

And by this chain, from Muhammad Bin Ahmad, by his chain,

Abu Abdullahasws has said: ‘Rasool-Allahsaww used to dislike the black (clothes) except in three – the turban, and the socks, and the cloak’.[88]

وبهذا الاسناد عن محمد بن احمد عن الحسن بن الحسين اللؤلؤي عن محمد بن سنان، عن حذيفة بن منصور قال: كنت عند ابى عبد الله بالحيرة فاتاه رسول ابى العباس الخليفة يدعوه فدعا بممطرة له أحد وجهيه أسود والآخر أبيض فلبسه، ثم قال أبو عبد الله (ع): اما انى البسه وانا أعلم انه من لباس أهل النار.

And by this chain, from Muhammad Bin Ahmad, from Al Hassan Bin Al Husayn Al Lului, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I was in the presence of Abu Abdullahasws, when a messenger of the Caliph Abu Al-Abbas came over, calling himasws. So heasws call for a rain coat of hisasws. One aspect of it was black, and the other was white. So heasws wore it. Then Abu Abdullahasws said: ‘But, Iasws am (compelled to) wear it, and (although) Iasws know that it is a dress of the inhabitants of the Fire’.[89]

حدثنى محمد بن الحسن قال: حدثنى محمد بن يحيى العطار عن محمد بن احمد عن علي بن ابراهيم الجعفري عن محمد بن الفضل عن داود الرقى قال: كانت الشيعة تسأل أبا عبد الله (ع) عن لبس السواد، قال: فوجدناه قاعدا عليه جبة سوداء وقلنسوة سوداء وخف أسود مبطن بسواد قال ثم فتق ناحية منه وقال اما ان قطنه أسود واخرج منه قطن أسود ثم قال بيض قلبك والبس ما شئت.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ali Bin Ibrahim Al Ja’fary, from Muhammad Bin Al Fazal, from Dawood Al Raqy who said,

‘The Shias had asked Abu Abdullahasws about wearing the black (clothes). So we found himasws seated, and upon himasws was a black overcoat, and a black hat, and black socks with black internal lining. Then heasws put hisasws hand inside it (sock), and extracted a piece of cotton from it, then said: ‘Whiten your heart and wear what you like’.[90]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن الحسين بن يزيد النوفلي عن السكوني، عن أبي عبد الله عليه السلام قال: أوحى الله عزوجل إلى نبي من أنبيائه قل للمؤمنين لا تلبسوا لباس اعدائي ولا تطعموا طعام أعدائي ولا تسلكوا مسالك أعدائي فتكونوا أعدائي كما هم أعدائي.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,

Abu Abdullahasws has said: ‘Allahazwj Mighty and Majestic Revealed to a Prophetas from Hisazwj Prophetsas: “Say to the Believers, ‘Neither wear the apparels of Myazwj enemies, nor eat the food of Myazwj enemies, nor travel upon the ways of Myazwj enemies, for you (also) would end upon being Myazwj enemies just as they are Myazwj enemies’.[91]

وبهذا الاسناد عن محمد بن احمد عن علي بن ابراهيم الجعفري عن محمد ابن معاوية باسناده رفعه قال هبط جبرئيل عليه السلام على رسول الله صلى الله عليه وآله وعليه قباء أسود ومنطقة فيها خنجر قال: فقال له رسول الله صلى الله عليه وآله يا جبرئيل ما هذا الزى قال زي ولد عمك العباس يا محمد ويل لولدك من ولد العباس فخرج النبي صلى الله عليه وآله إلى العباس فقال: يا عم ويل لولدي من ولدك فقال: يا رسول الله افاجب نفسي؟ قال جف القلم بما فيه.

An by this chain, from Muhammad Bin Ahmad, from Ali Bin Ibrahim Al Ja’fary, from Muhammad Ibn Muawiya, by his chain, raising it, said:

‘Jibraeelas descended unto Rasool-Allahsaww wearing a black turban (قباء) and a belt in which was a dagger. So Rasool-Allahsaww said to himas: ‘O Jibraeelas! What is this outfit?’ Heas said: ‘This is an outfit of the sons of yoursaww uncle Al-Abbas, O Muhammadsaww! Woe be unto the children of Al-Abbas as they will (kill) yoursaww children’. So the Prophetsaww went out to Al-Abbas, so hesaww said: ‘O uncle! There would be harm to mysaww children from your children’. So he said, ‘O Rasool-Allahsaww! Shall I destroy myself?’ Hesaww said: ‘The Pen has dried up with was regards to it (Such is a matter Ordained)’.[92]

(باب 57 - العلة التى من أجلها لا يجوز للرجل أن يتختم بخاتم) (حديد ولا يصلى فيه ولا يجوز له ان يلبس الذهب ولا يصلى فيه)

Chapter 57 – The reason due to which it is not allowed for the man that he should wear an iron ring, nor Pray in it, nor is it allowed for him that he should wear the gold, nor Pray in it

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن الحسن بن علي ابن فضال عن عمرو بن سعيد المدايني عن مصدق بن صدقة عن عمار بن موسى عن أبي عبد الله عليه السلام في الرجل يصلى وعليه خاتم حديد؟ قال: لا، ولا يتختم به الرجل لانه من لباس اهل النار، وقال: لا يلبس الرجل الذهب ولا يصلى فيه لانه من لباس اهل النار.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Al Hassan Bin Ali Ibn Fazal, from Amro Bin Saeed Al Madainy, from Masdaq Bin Sadaqa, from Amaar Bin Musa,

(It has been narrated) from Abu Abdullahasws with regards to the man who Prays an upon him is an iron ring?’ Heasws said: ‘No, and the man should not wear it for it is an apparel (gear) from the people of the Fire’. And heasws said: ‘The man should not wear the gold, nor Pray in it, because it is from an apparel of the people of the Fire’.[93]

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لا يصلى الرجل في خاتم حديد

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The man should not Pray in (wearing) an iron ring’.[94]

أبى رحمه الله قال: حدثنا احمد بن ادريس عن محمد بن احمد عن محمد ابن الحسن عن عبد الله بن جبلة عن ابى الجارود عن ابى جعفر عليه السلام قال: قال النبي صلى الله عليه وآله لعلي عليه السلام انى أحب لك ما أحب لنفسي واكراه لك ما أكره لنفسي فلا تتختم خاتم ذهب فانه زينتنا في الآخرة، ولا تلبسوا القرمز فانه من اردية إبليس، ولا تركبوا مثيرة حمراء فانها من مراكب إبليس، ولا تلبس الحرير فيحرق الله عزوجل جلدك يوم القيامة.

My father said, ‘Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Ibn Al Hassan, from Abdullah Bin jabala, from Abu Al Jaroud,

Abu Ja’farasws has said: ‘The Prophetsaww said to Aliasws: ‘Isaww love for youasws what Isaww love for myselfsaww, and dislike for youasws what Isaww dislike for myselfsaww. Thus, do not wear a gold ring for it is an adornment of oursasws in the Hereafter, and do not wear the scarlet (bright orange/red) for it is a robe of Ibleesla, and do not ride upon a red ride (مثيرة) for it is from the rides of Ibleesla, and do not wear the silk, for Allahazwj Mighty and Majestic would Incinerate yourasws skin on the Day of Judgement’.[95]

(باب 58 - العلة التى من أجلها لا يقطع صلاة المصلى شئ يمر بين يديه)

Chapter 58 – The reason due to which the Prayer of the Praying one is not cut-off by something which passes by in front of him

أبي رحمه الله قال: حدثنا احمد بن ادريس عن محمد بن احمد عن علي ابن ابراهيم الجعفري عن ابى سليمان مولى ابى الحسن العسكري (ع) قال: سأله بعض مواليه وانا حاضر عن الصلاة يقطعها شئ يمر بين يدى المصلى؟ فقال لا ليست الصلاة تذهب هكذا بحيال صاحبها إنما تذهب مساوية لوجه صاحبها.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Ahmad, from Ali Ibn Ibrahim Al Ja’fary, from Abu Suleyman,

A slave of Abu Al-Hassan Al-Askaryasws who said, ‘One of those in hisasws Wilayah asked himasws about the Prayer, and I was present, ‘Can it be cut-off by something which passes by in front of the Praying one?’ So heasws said: ‘No! The Prayer does not go away (gets invalidated) like this, by (passing) about him, but rather, it goes away (gets invalidated), when it is equal to his face (of the Praying one)’.[96]

(باب 59 - العلة التى من أجلها وضع الذراع والذراعان)

Chapter 59 – The reason due for the placing of one arm and two arms (Shadow’s length)

أبى رحمه الله قال: حدثنا علي بن ابراهيم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن عبد الرحمن بن عبد الله بن سنان عن اسحاق بن عمار عن اسماعيل عن ابى جعفر (ع) قال: أتدرى لم جعل الذراع والذراعان؟ قلت: لا، قال: حتى لا تكون تطوع في وقت مكتوبة

My father said, ‘Ali Bin Ibrahim narrated to us, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Abdullah Bin Sinan, from Is’haq Bin Amaar, from Ismail,

Abu Ja’farasws has said: ‘Do you know why one arms and two arms (Shadow’s length) have been made to be?’ I said, ‘No’. Heasws said: ‘So that you would not be Praying the voluntary (Prayer) during the time of the Prescribed (Prayer)’.[97]

حدثنا محمد بن الحسن قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن فضالة عن حسين عن ابن مسكان عن زرارة قال: قال لي اتدرى لم جعل الذراع والذراعان؟ قلت لم قال: لمكان الفريضة لان لك ان تتنقل من زوال الشمس إلى ان تبلغ فيئك ذراعا فإذا بلغت ذراعا بدأت بالفريضة وتركت النافلة وإذا بلغ فيئك ذراعين بدأت بالفريضة وترك النافلة.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Fazalat, from Husayn Ibn Muskan, from Zarara who said,

‘Heasws (6th Imamasws) said to me: ‘Do you know why the arm and the two arms (shadow’s length) have been made to be:’ I said, ‘Why?’ Heasws said: ‘Due to the placing of the Obligatory (Prayers), because for you is the movement of your shadow from the (start of the) declining of the sun until your shadow reaches one arm’s length. So when it reaches one arm’s length, begin with the Obligatory (Al-Zohr) and leave the Optional. And when your shadow reaches two arms length, begin with the Obligatory (Al-Asr) and leave the Optional’.[98] 

(باب 60 - العلة التى من اجلها صار وقت المغرب إذا ذهب الحمرة من المشرق)

Chapter 60 – The reason due to which the time for Al-Maghrib came to be when the redness goes away from the east

أبى رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن احمد ابن محمد عن علي بن احمد، عن بعض اصحابنا رفعه قال: سمعت أبا عبد الله (ع) يقول وقت المغرب إذا ذهبت الحمرة من المشرق وتدرى كيف ذاك قلت لا قال لان المشرق مطل على المغرب هكذا، ورفع يمينه فوق يساره فإذا غابت هاهنا ذهبت الحمرة من هاهنا.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad, from Ali Bin Ahmad, from One of our companions, raising it, said,

‘I heard Abu Abdullahasws saying: ‘The time of Al-Maghrib is when the redness goes away from the east; and do you know how that is?’ I said, ‘No’. Heasws said: ‘Because the east emerges from the west like this’ – and heasws raised hisasws right hand above hisasws left – ‘So when it (the sun) disappears over here, the redness goes away from over here’.[99]

حدثنا محمد بن الححسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف رفعه، عن محمد بن حكيم، عن شهاب بن عبد ربه قال: قال لي أبو عبد الله (ع) يا شهاب انى أحب إذا صليت المغرب ان ارى في السماء كوكبا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, raising it, from Muhammad Bin Hakeem, from Shahaab Bin Abd Rabbihi who said,

‘Abu Abdullahasws said to me: ‘O Shahaab! I would love it, if you were to Pray Al-Maghrib when you see the stars in the sky’.[100]

ابى رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن محمد ابن ابى عمير عن ابراهيم بن عبد الحميد عن ابى اسامة زيد الشحام قال: قال رجل لابي عبد الله (ع) اؤخر المغرب حتى تستبين النجوم؟ قال فقال خطابية: ان جبرئيل نزل بها على محمد صلى الله عليه وآله حين سقط القرص.

My father said, ‘Sa’ad Bin Abdullah narrated o us, from Yaqoub Bin Yazeed, from Muhammad Ibn Abu Umeyr, from Ibrahim Bin Abdul Hamed, from Abu Asama Zayd Al Hashim who said,

‘A man said to Abu Abdullahasws, ‘Shall I delay Al-Maghrib until the stars are evident?’ So heasws said, addressing: ‘Jibraeelas descended with it upon Muhammadsaww when the disc (sun) fell (set)’.[101]

حدثنا احمد بن محمد عن ابيه عن محمد بن احمد عن محمد بن السندي عن علي بن الحكم رفعه عن أحدهما انه سأل عن وقت المغرب فقال: إذا غابت كرسيها قال: وما كرسيها؟ قال: قرصها قال متى يغيب قرصها؟ قال: إذا نظرت فلم تره.

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Muhammad Bin Al Sindy, from Ali Bin Al Hakam, raising it,

(It has been narrated) from one of themasws (5th or 6th Imamasws), that heasws had been asked about the timing for Al-Maghrib, so heasws said: ‘When its (sun’s) chair disappears’. He said, ‘And what is its chair?’ Heasws said: ‘Its disc’. He said, ‘When does its disc disappear?’ Heasws said: ‘When you look, so you do not see it’.[102]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن معاوية بن حكيم عن عبد الله بن المغيرة عن ابن مسكان عن ليث عن ابى عبد الله عليه السلام قال: كان رسول الله صلى الله عليه وآله لا يؤثر على صلاة المغرب شيئا، إذا غربت الشمس حتى يصلها.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muawiya Bin hakeem, from Abdullah Bin Al Mugheira, from Ibn Muskan, from Lays,

Abu Abdullahasws has said: ‘Rasool-Allahsaww did not use to prefer anything over Al-Maghrib Prayer, when the sun set, until hesaww had Prayed it’.[103]

ابى رحمه الله ومحمد بن الحسن قالا: حدثنا محمد بن يحيى العطار عن محمد ابن احمد عن احمد بن محمد عن علي بن احمد عن محمد بن ابى حمزة عمن ذكره عن ابى عبد الله عليه السلام قال: ملعون من اخر المغرب طلبا لفضلها.

My father and Muhammad Bin Al Hassan both said, ‘Muhammad Bin Yahya Al Ataar narrated to us, form Muhammad Ibn Ahmad, from Ahmad Bin Muhammad, from Ali Bin Ahmad, from Muhammad Bin Abu Hamza, from the one who mentioned it,

Abu Abdullahasws has said: ‘Accursed is the one who delays Al-Maghrib in order to seek his livelihood’.[104]

(باب 61 - العلة التى من أجلها ترك أمير المؤمنين عليه السلام صلاة العصر) (في حياة رسول الله صلى الله عليه وآله حتى فاتته، والعلة التى من أجلها) (تركها بعد وفاته حتى ردت عليه الشمس مرتين)

Chapter 61 – The reason due to which Amir Al Momineenasws neglected Al Asr Prayer during the lifetime of Rasool-Allahsaww until it expired; and the reason due to which heasws neglected it after its expiration until the sun was returned for himasws, once again

حدثنا احمد بن الحسن القطان رحمه الله قال: حدثنا أبو الحسن محمد ابن صالح قال حدثنا عمر بن خالد المخزومى قال حدثنا ابن نباته عن محمد بن موسى عن عمارة بن مهاجر، عن أم جعفر وأم محمد بنتي محمد بن جعفر، عن اسماء بنت عميس وهي جدتهما قالت: خرجت مع جدتى اسماء بنت عميس وعمي عبد الله ببن جعفر حتى إذا كنا بالصهباء قالت: حدثتني اسماء بنت عميس قالت يا بنية كنا مع رسول الله صلى الله عليه وآله في هذا المكان فصلى رسول الله صلى الله عليه وآله الظهر ثم دعا عليا (ع) فاستعان به في بعض حاجته ثم جاءت العصر فقام النبي صلى الله عليه وآله فصلى العصر فجاء علي (ع) فقعد إلى جنب رسول الله

Ahmad Bin Al Hassan Al Qatan narrated to us, from Abu Al Hassan Muhammad Ibn Salih, from Umar Bin Khalid Al Makhzouny, from Ibn Nabata, from Muhammad Bin Musa, from Amarat Bin Mahajir, from Umm Ja’far and Umm Muhammad, daughters of Muhammad Bin Ja’far, from Asma Bint Umays, and she was their grandmother.

She said, ‘I went out with my grandmother Asma Bin Umays, and my uncle Abdullah Bin Ja’far until we were at Al-Sahba’a. She said, ‘Asma Bint Umays narrated to me saying, ‘O daughter! We were with Rasool-Allahsaww in this very place. So, Rasool-Allahsaww Prayed Al-Zohr, then called Aliasws. So hesaww sought hisasws assistance with regards to some need. Then Al-Asr came. So the Prophetsaww arose, and hesaww Prayed Al-Asr. Then Aliasws came over, so heasws sat by the side of Rasool-Allah saww

فأوحى الله تعالى إلى نبيه صلى الله عليه وآله فوضع رأسه في حجر علي (ع) حتى غابت الشمس لا يرى منها شئ لا على أرض ولا على جبل ثم جلس رسول الله صلى الله عليه وآله فقال لعلي (ع) هل صليت العصر؟ فقال: لا يا رسول الله انبئت انك لم تصل فلما وضعت رأسك في حجري لم اكن لاحركه فقال: اللهم ان هذا عبد على احتبس نفسه على نبيك فرد عليه شرقها فطلعت الشمس فلم يبق جبل ولا أرض إلا طلعت عليه الشمس ثم قام علي عليه السلام وصلى ثم انكسفت.

So Allahazwj the High Revealed unto Hisazwj Prophetsaww, so hesaww placed hissaww head in the lap of Aliasws until the sun disappeared, and nothing could be seen from it, neither upon the ground, nor upon a mountain. Then Rasool-Allahsaww sat up, so hesaww said to Aliasws: ‘Have youasws Prayed Al-Asr?’ So heasws said: ‘No, O Rasool-Allahsaww! Iasws have been given the news that yousaww have not Prayed (as well). So when yousaww placed yoursaww head in myasws lap, Iasws could not get myselfasws to move it’. So hesaww said: ‘O Allahazwj! This servant, Aliasws, retained himselfasws upon (serving) Yourazwj Prophetsaww, therefore Return to himasws, Yourazwj east’. So the sun emerged, and there did not remain a mountain, nor a ground except that the sun emerged upon it. Then Aliasws arose and Prayed. Then it was eclipsed’.[105]

أبي رحمه الله قال: حدثنى سعد بن عبد الله عن احمد بن محمد بن عيسى عن الحسين بن سعيد عن احمد بن عبد الله القزويني عن الحسين بن المختار القلانسى عن ابى بصير عن عبد الواحد بن المختار الانصاري عن أم المقدام الثقفية قالت: قال لي جويرية بن مسهرة قطعنا مع أمير المؤمنين علي بن ابى طالب (ع) جسر الصراة في وقت العصر فقال: ان هذه أرض معذبة لا ينبغى لنبي ولا وصي نبي أن يصلي فيها فمن أراد منكم أن يصلي فيها فليصل

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ahmad Bin Abdullah Al Qazwiny, from Al Husayn Bin Al Mukhtar Al Qalanisy, from Abu Baseer, from Abdul Al Wahid Bin Al Mukhtar Al Ansary, from Umm Al Maqdam Al Saqafy who said,

‘Juweyriya Bin Mas’harat said to me, ‘We crossed over a bridge of Al-Sirat at the time of Al-Asr, so heasws said: ‘This land is a Punished one, it is not befitting for a Prophetas nor a successoras of a Prophetas that heas should Pray in it. Thus, whoever from you intends to Pray in it, so let him do so’.

فتفرق الناس يمنة ويسرة وهم يصلون فقلت انا والله لاقلدن هذا الرجل صلاتي اليوم ولا أصلى حتى يصلى فسرنا وجعلت الشمس تسفل وجعل يد خلنى من ذلك أمر عظيم حتى وجبت الشمس وقطعنا الارض فقال يا جويرية اذن فقلت تقول اذن وقد غابت الشمس؟ فقال اذن فاذنت ثم قال قال لي أقم فاقمت فلما قلت قد قامت الصلاة رأيت شفتيه يتحركان وسمعت كلاما ما كأنه كلام العبرانية

So the people dispersed to the right and left, and they were Praying. So I said (to myself), ‘By Allahazwj! I will emulate this manasws in my Prayer today, and I will not Pray until heasws Prays’. So we travelled and the sun went low, and that entered into me as a grievous matter, until the sun set, and we cut across the land. So heasws said: ‘O Juweyriya! Call out the Azan!’ So I said, ‘Youasws are telling me to call the Azan and the sun has already set?’ So heasws said: ‘Call out the Azan!’ So I called out the Azan. Then heasws said to me: ‘Call out the Iqama!’ So I called out the Iqama. So when I said, ‘The Prayer has been established (قد قامت الصلاة), I saw hisasws two lips moving, and I heard words as if they were Hebrew words.

فارتفعت الشمس حتى صارت في مثل وقتها في العصر فصلى فلما انصرفنا هوت إلى مكانها واشتبكت النجوم فقلت فانا اشهد انك وصي رسول الله صلى الله عليه وآله فقال: يا جويرية اما سمعت الله عزوجل يقول (فسبح باسم ربك العظيم، فقلت: بلى، قال فانى سألت الله باسمه العظيم فردها على.

So the sun arose until it became similar to its time during Al-Asr. So heasws Prayed. So when we finished, it returned to its place, and the stars twinkled. So I said, ‘I hereby testify that youasws are the successorasws of Rasool-Allahsaww’. So heasws said: ‘O Juweyriya! But have you not heard Allahazwj Mighty and Majestic Saying [56:74] Therefore Glorify by the Name of your Lord, the Magnificent?’ So I said, ‘Yes’. Heasws said: ‘So Iasws asked Allahazwj by Hisazwj Magnificent Name, so Heazwj Returned it for measws’.[106]

(باب 62 - العلة التى من أجلها لا يصلى المختضب)

Chapter 62 – The reason due to which the dyed one should not Pray

ابى رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد عن البزنطى غيره، عن أبان عن مسمع بن عبد الملك قال: سمعت أبا عبد الله (ع) يقول لا يصلى المختضب، قلت: جعلت فداك ولم؟ قال انه محتصر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Bazanty or someone else, from Aban, from Masma Bin Abdul Malik who said,

‘I heard Abu Abdullahasws saying: ‘The dyed one should not Pray’. I said, ‘May I be sacrificed for youasws! And why?’ Heasws said: ‘He is restricted’.[107]

(Note – In those days the one who dyed his beard or moustache used to wear a wrapping over it.)

(باب 63 - العلة التى من أجلها لا يجوز للرجل أن يصللى وبين) (يديه سيف في القبلة)

Chapter 63 – The reason due to which it is not allowed for the man that he should be Praying, and in front of him is his sword in the Qiblah

أبى رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا محمد بن عيسى اليقطينى عن القاسم بن يحيى عن جده الحسن بن راشد، عن ابى بصير، عن أبى عبد الله (ع) قال: حدثنى ابى عن جدي عن آبائه ان أمير المؤمنين عليه السلام قال: لا تخرجوا بالسيوف إلى الحرم ولا يصلى أحدكم وبين يديه سيف، فان القبلة امن.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws forefathers, that Amir Al-Momineenasws said: ‘Do not go out to the Sanctuary with your swords, nor should any one of you be Praying and in front of him is a sword, for the Qiblah is a secure (place)’.[108]

(باب 64 - العلة التى من أجلها لا يجوز للرجل أن يصلى والنوم يغلبه)

Chapter 64 – The reason due to which it is not allowed for the man that he should be Pray and the sleep is overcoming him

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن ابى بصير عن ابى عبد الله (ع) قال: حدثنى ابن عن جدي عن آبائه عليهم السلام ان أمير المؤمنين (ع) قال: إذا غلبتك عينك وأنت في الصلاة فاقطع الصلاة ونم فانك لا تدري لعلك أن تدعو على نفسك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws forefathersasws that Amir Al-Momineenasws said: ‘When your eyes overcome you (with sleep), and you are in the Prayer, so cut off the Prayer and sleep, for you do not know perhaps you would supplicate against yourself’.[109]

(باب 65 - العلة التى من أجلها كان رسول الله صلى الله عليه وآله يقول إذا أصبح وإذا) (أمسى: الحمد الله رب العالمين كثيرا على كل حال ثلاثمائة وستين مرة)

Chapter 65 – The reason due to which Rasool-Allahsaww was saying, whenever it was morning and when it was evening: ‘The Praise is for Allahazwj, Lordazwj of the Words’, abundantly upon every situation, three hundred and sixty times

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد، عن محمد بن الحسن الميثمى عن يعقوب بن شعيب قال: سمعت أبا عبد الله (ع) يقول قال رسول الله صلى الله عليه وآله ان في بنى آدم ثلاثمائة وستين عرقا، ثمانين ومائة متحركة وثمانين ومائة ساكنة، فلو سكن المتحرك لم ينم أو تحرك الساكن لم ينم، فكان رسول الله صلى الله عليه وآله إذا أصبح قال: الحمد الله رب العالمين كثيرا على كل حال ثلاثمائة وستين مرة وإذا أمسى قال: مثل ذلك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Muhammad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘There are three hundred and sixty veins in the son of Adamas – one hundred and eighty moving, and one hundred and eighty calm. If the moving one were to be calm, he would not be able to sleep, or if the calm one were to move. So, Rasool-Allahsaww, whenever it was morning, said: ‘The Praise is for Allahazwj Lord of the Words’, abundantly upon every situation, three hundred and sixty times, and when it was evening, he said similar to that’.[110]

(باب 66 - العلة التى من أجلها قد يدخل الرجلان المسجد أحدهما) (عابد والآخر فاسق فيخرجان والعابد فاسق والفاسق صديق)

Chapter 66 – The reason due to which two men tend to enter the Masjid, one of the two being a worshipper, and the other, an immoral. So they both come out, and the worshipper is an immoral, and the immoral is a truthful

أبى رحمه الله قال: حدثنا محمد بن يحيى العطار، عن محمد بن احمد، عن احمد بن محمد رفعه قال: قال الصادق (ع) يدخل رجلان المسجد أحدهما عابد والآخر فاسق فيخرجان من المسجد والفاسق صديق والعابد فاسق وذلك انه يدخل العابد المسجد وهو مدك بعبادته وفكرته في ذلك ويكون فكرة الفاسق في التندم على فسقه فيستغفر الله من ذنوبه.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad, raising it, said,

‘Al-Sadiqasws said: ‘Two men enter the Masjid, one of them being a worshipper and the other, an immoral. So they both come out from the Masjid, and the immoral is a truthful, and the worshipper is an immoral; and that is because the worshipper entered the Masjid and he prides over his worship and thinks about it with regards to that, and the thinking of the immoral is with regards to remorse over his immorality, so he seeks Forgiveness of Allahazwj from his sins’.[111]

(باب 67 - العلة التى من أجلها وضعت الركعتان اللتان أضافهما) (النبي صلى الله عليه وآله يوم الجمعة)

Chapter 67 – The reason due to which the two Cycles which Rasool-Allahsaww had increased were placed aside (removed) for the Day of Friday

أبى رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن علي بن حديد وعبد الرحمان بن ابى نجران عن حماد بن عيسى عن حريز بن عبد الله السجستاني، عن زرارة بن اعين قال: سئل أبو جعفر (ع) عما فرض الله عزوجل من الصلاة؟ قال خمس صلوات في الليل والنهار قال: قلت هل سماهن الله وبينهن في كتابه؟ قال نعم قال الله تبارك وتعالى لنبيه صلى الله عليه وآله أقم الصلاة لدلوك الشمس إلى غسق الليل) ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن الله وبينهن ووقتهن وغسق الليل انتصافه ثم قال (وقرآن الفجر إن قرآن الفجر كان مشهودا) فهذه الخامسة

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed and Abdul Rahman Bin Abu Najran, from Hamad Bin Isa, from Hareyz Bin Abdullah Al Sajastany, from Zarara Bin Ayn who said,

‘Abu Ja’farasws was asked about what Allahazwj Mighty and Majestic has Obligated from the Prayers? Heasws said: ‘Five Prayers during the night and the day’. I said, ‘Has Allahazwj Named these and Manifested these in Hisazwj Book?’ Heasws said: ‘Yes. Allahazwj Blessed and High Said to Hisazwj Prophetsaww [17:78] Establish the Prayer from the declining of the sun till the darkness of the night. And its declining is from its meridian. So in what is the between the declining of the sun up to the darkness of the night there are four Prayers. Allahazwj has Named these, and Manifested these, and their timings. And the darkness of the night is the middle of it. The Heazwj Said and the morning recitation; surely the recitation at dawn was always witnessed. So this is the fifth.

وقال في ذلك اقم الصلاة طرفي النهار وزلفا من الليل وطرفاه المغرب والغداة وزلفا من الليل وهى صلاة العشاء الآخرة وقال: حافظوا على الصلوات والصلاة الوسطى وهي صلاة الظهر وهى اول صلاة صلاها رسول الله صلى الله عليه وآله وهى وسط صلاتين بالنهار صلاة الغداة وصلاة العصر

And Heazwj Said with regards to that [11:114] And establish Prayer in the two parts of the day. And its parts are the evening and the morning and in the first hours of the night and it is the ‘Al-Isha’ Prayer. And [2:238] Guard strictly your Prayers, (especially) the Middle Prayer. And it is the ‘Al-Zohar Prayer’, and it is the first Prayer which Rasool-Allahsaww Prayed, and it is in the middle of the day, and in the middle of the two day Prayers – The morning Prayers, and the ‘Al-Asr’ Prayer’

وقال في بعض القراءة حافظوا على الصلوات والصلاة الوسطى وصلاة العصر وقوموا لله قانتين في صلاة العصر

And Heazwj Said in one of the recitations [2:238] Guard strictly your Prayers, (especially) the Middle Prayer, and Al-Asr Prayer, and arise for the Sake of Allah, devoutly in Al-Asr Prayer.

قال وانزلت هذه الآية يوم الجمعة ورسول الله صلى الله عليه وآله في سفر فقنت فيها وتركها على حالها وأضاف للمقيم ركعتين وانما وضعت الركعتان أضافهما رسول الله صلى الله عليه وآله يوم الجمعة لمكان الخطبتين فمن صلاها وحده ففليصلها أربعا كصلاة الظهر في ساير الايام.

Heasws said: ‘And these Verses were Revelaed on the day of Friday, and Rasool-Allahsaww was in a journey, so hesaww devout with regards to it and left it upon its state, and increase it by two Cycles for those who stayed (did not travel). But rather, the two Cycles were placed aside for the Firday, those two which Rasool-Allahsaww had increased, to replace the two sermons. So the one who Prays it alone, so let him Pray four Cycles like Al-Zohr in the rest of the days’.

قال وقت العصر يوم الجمعة في وقت الظهر في ساير الايام.

Heasws said: ‘The timing for Al-Asr on the day of Friday is at the time of Al-Zohr in the rest of the days’.[112]

(باب 68 - العلة التى من أجلها ليس على المرأة أذان ولا اقامة)

Chapter 68 – The reason due to which there is neither the Azan nor the Iqama upon the woman

أبى رحمه الله قال: حدثنى سعد بن عبد الله عن محمد بن اسماعيل عن عيسى ابن محمد عن محمد بن ابى عمير عن حماد بن عيسى عن حريز بن عبد الله عن زرارة ابن اعين، عن ابى جعفر (ع) قال قلت له المرأة عليها اذان واقامة؟ فقال ان كانت تسمع اذان القبيلة فليس عليها شئ وإلا فليس عليها اكثر من الشهادتين لان الله تبارك وتعالى قال للرجال اقيموا الصلاة وقال للنساء واقمن الصلاة واتين الزكاة واطعن الله ورسوله،

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Muhammad Bin Ismail, from Isa Ibn Muhammad Bin Abu Umeyr, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Zarara Ibn Ayn,

(The narrator says) ‘I said to Abu Ja’farasws, ‘The woman, is there (recitation of) Azan and the Iqama upon her?’ So heasws said: ‘If she has heard the Azan of her nation, so there is nothing upon her, otherwise there is nothing more upon her than the two testimonies, because Allahazwj Blessed and High Said to the men [2:43] And establish the Prayer; and Said to the women [33:33] and keep up the Prayer, and pay the Zakat, and obey Allah and His Rasool.

قال ثم قال: إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما وتضم يديها إلى صدرها لمكان ثدييها فإذا ركعت وضعت يديها فوق ركبتيها على فخذيها لئلا تطأطأ كثير افترتفع عجيزتها وإذا جلست فعلى إليتيهما ليس كما يقعد الرجل وإذا سقطت إلى السجود بدأت بالقعود بالركبتين قبل اليدين ثم تسجد لاطية بالارض فإذا كانت في جلوسها ضمت فخذيها ورفعت ركبتيها من الارض وإذا نهضت انسلت انسلالا لا ترفع عجيزتها أولا.

Then heasws said: ‘When the woman stands in the Prayer, she should gather her feet and not release them freely, and includes her hands to her chest at the place of her breasts. So when she Bows, she should place her hands above her knees upon her thighs, lest she would lose a lot of respect if her rear were to be raised. And when she sits, so it is upon her back, not like what the man sits. And when she falls to the Prostrations, she begins with the sitting by the two knees before the two hands, then she Prostrates, flattening herself with the ground. So when she is in her sitting, so she should gather her thighs, and raise her knees from the ground. And when she gets up, she should do so sneakily, not raising her rear first’.[113]

(باب 69 - العلة التى من أجلها ينبغى قراءة سورة الجمع) (والمنافقين في يوم الجمعة)

Chapter 69 – The reason due to which it is recommended to recite Surah Al Jumma (Chapter 62) and (Surah) Al Munafiqeen (Chapter 63) during the day of Friday

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد، عن حماد بن عيسى، عن حريز، عن زرارة بن أعين، عن أبي جعفر (ع) في حديث طويل يقول: اقرء سورة الجمعة والمنافقين فان قراءتهما سنة في يوم الجمعة في الغداة والظهر والعصر ولا ينبغى لك ان تقرأ بغيرهما في صلاة الظهر - يعنى يوم الجمعة - إماما كنت أو غير إمام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz, from zarara Bin Ayn,

(It has been narrated) from Abu ja’farasws in a lengthy Hadeeth, saying: ‘Recite Surah Al-Jummah (Chapter 62) and Al-Munifiqeen (Chapter 63), for in the recitation of both these is Sunnah on the Day of Friday, in the morning (Prayer), and Al-Zohr, and Al-Asr. And it is not befitting for you that you should recite with other than these in Al-Zohr Prayer – meaning the day of Friday – whether you are leading (the Prayer) or are not leading it’.[114]

––––––––

(باب 70 - علة النهي عن الاستخفاف بالصلاة والبول)

Chapter 70 – Reason for the forbidding from belittling the Prayer and the urine

أبى رحمه الله قال: حدثنا سعد بن عبد الله، عن احمد بن محمد بن عيسى عن علي بن حديد وعبد الرحمان بن أبي نجران، عن حماد بن عيسى الجهنى عن حريز بن عبد الله السجستاني عن زرارة عن ابى جعفر (ع) قال لا تستخفن بالبول ولا تتهاون به ولا بصلاتك فان رسول الله صلى الله عليه وآله قال: عند موته ليس منى من استخف بصلاته لا يرد علي الحوض لا والله ليس منى من شرب مسكرا لا يرد علي الحوض لا والله.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed and Abdul Rahman Bin Abu Najran, from Hamaad Bin Isa Al Jahny, from Hareyz Bin Abdullah Al Sajastany, from Zarara,

Abu Ja’farasws has said: ‘Do not belittle with the urine, nor be complacent with it, nor with your Prayer, for Rasool-Allahsaww said during hissaww passing away: ‘He is not from mesaww, the one who belittles his Prayer, nor would he return to mesaww at the Fountain. No, by Allahazwj! He is not from mesaww, the one who drinks wine, he would not be returning to mesaww at the Fountain. No, by Allahazwj!’[115]

أبي رحمه الله قال حدثنى سعد بن عبد الله عن يعقوب، عن محمد بن أي عمير عن الحسن بن زياد العطار عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله ليس منى من استخف بالصلاة لا يرد علي الحوض لا والله.

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Yaqoub, from Muhammad Bin Umeyr, from Al Hassan Bin Ziyad Al Ataar,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘He is not from mesaww, the one who belittles with the Prayer. He would not be returning to mesaww at the Fountain’.[116]

أبى رحمه الله قال: حدثنا علي بن ابراهيم، عن ابيه عن صفوان بن يحيى، عن موسى بن بكر عن زرارة، عن ابى جعفر (ع) قال ملك موكل يقول من نام عن العشاء إلى نصف الليل فلا انام الله عينيه.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Safwan Bin Yahya, from Musa Bin Bakr, from Zarara,

Abu Ja’farasws has said: ‘An Allocated Angel is saying to the one who sleeps from Al-Isha up to the middle of the night: ‘May Allahazwj not Let his eyes to sleep’.[117]

أبى رحمه الله قال: حدثنا علي بن ابراهيم عن ابيه عن محمد بن ابى عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي عن ابى عبد الله (ع) ان رسول الله صلى الله عليه وآله قال الموتور أهله وماله من ضيع صلاة العصر قلت ما الموتور أهله وماله؟ قال لا يكون له في الجنة أهل ولا مال يضيعها فيدعها متعمدا حتى تصفر الشمس وتغيب.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Muhammad Bin Abu Umeyr, from hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby,

Abu Abdullahasws (has narrated) that Rasool-Allahsaww said: ‘The one who wastes Al-Asr Prayer would be away from his family and his wealth’. I said, ‘What is ‘Away from his family and his wealth’?’ Hesaww said: ‘There would neither be a family for him in the Paradise, nor wealth. He wasted it, so he left it deliberately until the sun turned yellow and set’.[118]

(باب 71 - علة الرخصة في الصلاة في لبس الخز)

Chapter 71 – Reason for the allowance in the Prayer regarding wearing the water-weasel skin

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن صفوان بن يحيى عن عبد الرحمان بن الحجاج قال: سأل رجل أبا عبد الله (ع) وأنا عنده عن جلود الخز فقال: ليس به باس فقلت جعلت فداك انها علاجي وانما هي كلاب تخرج من الماء فقال إذا خرجت تعيش خارجا من الماء قلت لا قال ليس به بأس.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaj who said,

‘A man asked Abu Abdullahasws, and I was in hisasws presence, about the skins of water-weasels. So heasws said: ‘There is no problem with it’. So I said, ‘May I be sacrificed for youasws! But rather, it is for my cure, and these are dogs which come out from the water’. So heasws said: ‘When they come out, do they live outside from the water?’ I said, ‘No’. Heasws said: ‘There is no problem with it’.[119]

أبى رحمه الله قال حدثنا محمد بن يحيى واحمد بن ادريس جميعا عن أحمد ابن محمد بن عيسى ومحمد بن عيسى عن أيوب بن نوح رفعه قال: قال أبو عبد الله الصلاة في الخز الخالص لا بأس به واما الذي يخلط فيه الارانب أو غيرها مما يشبه هذا فلا تصل فيه.

My father said, ‘Muhammad Bin yahya and Ahmad Bin Idrees both together narrated to us, from Ahmad Ibn Muhammad Bin Isa, from Ayoub Bin Nuh, raising it, said,

‘Abu Abdullahasws said: ‘The Prayer in the pure water-weasel skin, there is no problem with it, and as for that which is mixed with the rabbit, or other than it, from what resembles this, so do not Pray in it’.[120]

(باب 72 - علة الرخصة في الصلاة في ثوب اصابه خمر وودك الخنزير)

Chapter 72 – The reason for the allowance with regards to the Prayer in a cloth which has been hit by wine and flesh of the swine

أبى رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين وعلي ابن اسماعيل ويعقوب بن يزيد عن حماد بن عيسى عن حريز قال: قال بكير، عن ابى جعفر (ع) وابو الصباح وابو سعيد والحسن النبال عن ابى عبد الله (ع) قالوا: قلنا لهما إنما نشترى ثيابا يسيبها الخمر وودك الخنزير عند حاكتها انصلي فيها قبل أن نغسلها؟ قال نعم لا بأس بها إنما حرم الله أكله وشربه ولم يحرم لبسه ومسه والصلاة فيه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn and Ali Ibn Ismail and Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz, from Bakeyr,

(It has been narrated) from Abu Ja’farasws,

And Abu Al Sabah, and Abu Saeed, and Al Hassan Al Nabaal,

They said, ‘We said to them bothasws, ‘But rather, we buy clothes which have been hit by the wine and flesh of the swine during its weaving. Shall we Pray in these before having washed them?’ Heasws said: ‘Yes, there is no problem with it. But rather, Allahazwj has Forbidden eating it and drinking it, and did not Forbid wearing it, and touching it, and the Praying in it’.[121]

(باب 73 - علة السعي إلى الصلاة)

Chapter 73 – Reason for the hastening to the Prayer

حدثنا جعفر بن محمد بن مسرور رحمه الله قال حدثنا الحسين بن محمد ابن عامر عن عبد الله بن عامر عن محمد بن أبي عمير عن حماد عن الحلبي عن أبي عبد الله (ع) قال: إذا فمت إلى الصلاة ان شاء الله فأتها سعيا وليكن عليك السكينة والوقار فما أدركت فصل وما سبقت به فاتمه فان الله عزوجل يقول: (يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله) ومعنى قوله: فاسعوا، وهو الانكفاء.

Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Ibn Aamir, from Abdullah Bin Aamir, from Muhammad Bin Abu Umeyr, from Hamaad, from Al Halby,

Abu Abdullahasws has said: ‘When you intend to the Prayer, if Allahazwj so Desires, so coming to it is ‘making haste’. And let there be tranquillity and the dignity upon you. So whatever you attain, so Pray, and whatever has preceded by, so complete it, for Allahazwj Mighty and Majestic is Saying [62:9] O you who believe! When the call is made for prayer on Friday, then hasten to the Remembrance of Allah and leave off trading. And the Meaning of Hisazwj Word ‘Hasten’, is the retreating’.[122]

(باب 74 - علة الاقبال على الصلاة وعلة النهي عن التكفير) (وعلة النهى عن القيام إلى الصلاة على غير سكون ووقار)

Chapter 74 – Reason for the enthusiasm upon the Prayer, and reason for the Forbiddance from the atonement, and reason for the Forbiddance from the standing to the Prayer upon other than the tranquillity and dignity

حدثنا محمد بن على ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبى جعفر (ع) قال: عليك بالاقبال على صلاتك فانما يحسب لك منها ما أقبلت عليه منها بقلبك ولا تعبث فيها بيدك ولا برأسك ولا بلحيتك ولا تحدث نفسك ولا تتثأب ولا تتمط ولا تكفر فانما يفعل ذلك المجوس ولا تقولن إذا فرغت من قرائتك آمين فان شئت قلت الحمد الله رب العالمين

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Hamaad, from Hareyz, from Zarara,

Abu Ja’farasws has said: ‘It is upon you for the enthusiasm upon your Prayer, for it would be Reckoned for you from it what your heart accept from it. And during it, do not tamper with your hands, nor with your head, nor with your beard, nor discuss with yourself, nor yawn, nor stretch your muscles, nor blaspheme. But rather, these are the action of the Magians. And do not be saying, when you are free from the recitation, ‘Amen’, for it you so like to, say, ‘The Praise is for Allahazwj Lordazwj of the Worlds’.

وقال لا تلثم ولا يختفر ولا تقع على قدميك ولا تفترش ذراعيك ولا تفرقع أصابعك فان ذلك كله نقصان في الصلاة

And heasws said: ‘Neither veil yourself, nor display shyness, nor fall upon your feet, nor stretch your arms out upon the ground, nor pop your fingers, for it (all of) these are faults in the Prayer’.

وقال لا تقم إلى الصلاة متكاسلا ولا متناعسا ولا متثاقلا فانها من خلال النفاق وقد نهى الله عزوجل المؤمنين ان يقوموا إلى الصلاة وهم سكارى - يعنى من النوم - وقال للمنافقين (وإذا قاموا إلى الصلاة قاموا كسالى يراؤن الناس ولا يذكرون الله إلا قليلا).

And heasws said: ‘Do not stand to the Prayer slouching, nor shuffling, nor sluggishly, for these are from the hypocrisy, and Allahazwj Mighty and Majestic has Forbidden the Believers that they should be standing to the Prayer and they are intoxicated – Meaning from the sleep – and Said for the hypocrites [4:142] and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except for a little’.[123]

(باب 75 - العلة التي من أجلها لا تتخذ القبور قبلة)

Chapter 75 – The reason due to which the graves are not to be taken as a direction for Prayer

حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي بن ابراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر (ع) قال: قلت له الصلاة بين القبور قال: صل في خلالها ولا تتخذ شيئا منها قبلة فان رسول الله صلى الله عليه وآله نهى عن ذلك

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Ibrahim, from his father, from Hamaad, from Hareyz, from Zarara,

The narrator says, ‘I said to Abu Ja’farasws, ‘The Prayer between the graves?’ Heasws said: ‘Pray in its empty spaces (between the graves) and do not take anything from these as a Qiblah (direction for the Prayer), for Rasool-Allahsaww has forbidden from that’.

وقال: ولا تتخذوا قبري قبلة ولا مسجدا فان الله تعالى لعن الذين اتخذوا قبور أنبيائهم مساجد.

And heasws said: ‘And do not take mysaww grave as a Qiblah, nor as a Masjid, for Allahazwj the High has Cursed the one who took graves of their Prophetsas as Masajids’.[124]

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(باب 76 - العلة التي من أجلها يسجد من يقرأ السجدة وهو) على ظهر دابته حيث توجهت به)

Chapter 76 – The reason due to which the one who recites the (Verses of) Prostration, should perform the Prostration, and he is upon the back of his animal, wherever he is heading by it

حدثنا جعفر بن محمد بن مسرور رحمه الله قال حدثنا الحسين بن محمد ابن عامر عن عمه عبد الله بن عامر عن محمد بن ابي عمير عن حماد عن الحلبي عن أبي عبد الله (ع) قال: سألته عن الرجل يقرأ السجدة وهو على ظهر دابته قال: يسجد حيث توجهت به فان رسول الله صلى الله عليه وآله كان يصلى على ناقته وهو مستقبل المدينة، يقول الله تعالى: (فاينما تولوا فثم وجه الله).

Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Ibn Aamir, from his uncle Abdullah Bin Aamir, from Muhammad Bin Abu Umeyr, from Hamaad, from Halby,

(The narrator says), ‘I asked Abu Abdullahasws about the man who recites the Prostration (Verse) and he is upon the back of his animal’. Heasws said: ‘He should Prostrate wherever he is heading with it, for Rasool-Allahsaww used to Pray upon hissaww camel and hesaww was facing Al-Medina. Allahazwj is Saying [2:115] therefore wherever you turn would be the Face of Allah’.[125]

(باب 77 - علة التسليم في الصلاة)

Chapter 77 – Reason for the greeting in the Prayer (at the end)

حدثنا علي بن أحمد بن محمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الاسدي الكوفي قال: حدثنا محمد بن اسماعيل البرمكي عن علي بن ابن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان عن المفضل ابن عمر قال: سألت ابا عبد الله (ع) عن العلة التي من أجلها وجب التسليم في الصلاة قال لانه تحليل الصلاة قلت فلاى علة يسلم على اليمين ولا يسلم على اليسار قال لان الملك الموكل الذي يكتب الحسنات على اليمين والذي يكتب السيئات على اليسار والصلاة حسنات ليس فيها سيئات فلهذا يسلم على اليمين دون اليسار

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Asady Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Ibn Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf, from Muhammad Bin Sinan, from Al Mufazzal Ibn Umar who said,

‘I asked Abu Abdullahasws about the reason due to which the greeting is Obligated in the Prayer (at the end of it). Heasws said: ‘It is the legitimisation of the Prayer’. I said, ‘So, for which reason one has to greet to the right and not to greet to the left?’ Heasws said: ‘Because the Angel who has been Allocated to write the good deeds is upon the right, and the one who write the evil deeds is upon the left, and the Prayer is a good deed, with no evil deed being therein. Therefore, it is due to that, one has to greet to the right instead of the left’. 

قلت فلم لا يقال السلام عليك والملك على اليمين واحد ولكن يقال السلام عليكم قال ليكون قد سلم عليه وعلى من على اليسار وفضل صاحب اليمين عليه بالايماء إليه قلت فلم لا يكون الايماء في التسليم بالوجه كله ولكن لا بالانف لمن يصلى وحده وبالعين لمن يصلى بقوم، قال: لان مقعد الملكين من ابن آدم الشدقين فصاحب اليمين على الشدق الايمن وتسليم المصلى عليه ليثبت له صلاته في صحيفته

I said, ‘So why is it not said, ‘Peace be upon you (Singular)’, and the Angel upon the right is one, but it is said, ‘Peace be upon you all (Plural)’?’ Heasws said: ‘In order for there to be greetings upon him (on the right) and upon him on the left, and that is a merit of the one on the right by the gesture being towards him’. I said, ‘So why did there not happen to be a gesture in the greeting with the face, all of it, but it is not with the nose for the one who Prays alone, and with the eye for the one who Prays with the people?’ Heasws said: ‘Because the sitting of the two Angels is upon the two cheeks of the son of Adamas. So the one of the right is upon the right cheek, and the greeting of the Praying one is upon him in order to affirm to him, his Prayer in his Parchment’.

قلت: فلم يسلم المأموم ثلاثا قال تكون واحدة ردا على الامام وتكون عليه وعلى ملكيه وتكون الثانية على من على يمينه والملكين الموكلين به وتكون الثالثة على من على يساره وملكيه الموكلين به ومن لم يكن على يساره أحد لم يسلم على يساره إلا أن يكون يمينه إلى الحائط ويساره إلى مصلى معه خلف الامام فيسلم على يساره

I said, ‘So why does the follower greet thrice?’ Heasws said: ‘One of these happens to be in response to the Prayer leader, and happens to be upon him, and upon his Angel; and the second one happens to be upon the one who is upon his right and the two Angels Allocated with him, and the third one happens to be upon the one who is upon his left and the two Angels Allocated with him. And the one who does not happen to have anyone upon his left, will not greet upon his left, except that he greets upon his right, up to the wall, and to his left up to the Praying one who is with him, behind the Prayer leader. So he greets to his left’.

قلت فتسليم الامام على من؟ يقع قال على ملكيه والمأمومين يقول لملائكته اكتبا سلامة صلاتي لما يفسدها ويقول لمن خلفه سلمتم وأمنتم من عذاب الله عزوجل

I said, ‘So the greeting of the Prayer leader, upon whom does it occur?’ Heasws said: ‘Upon his two Angels, and the two following Angels are saying to his Angels: ‘Write greetings of my Prayer, what has been spoilt of it’; and are saying to the ones behinds him: ‘You are peaceful and secure from the Punishment of Allahazwj Mighty and Majestic’. 

قلت: فلم صار تحليل الصلاة التسليم؟ قال: لانه تحية الملكين، وفي اقامة الصلاة بحدودها وركوعها وسجودها وتسليمها سلامة للعبد من النار وفي قبول صلاة العبد يوم القيامة قبول سائر اعماله فإذا سلمت له صلاته سلمت جميع اعماله، وان لم تسلم صلاته وردت عليه رد ما سواها من الاعمال الصالحة.

I said, ‘So how did the greeting come to be the legitimisation of the Prayer?’ Heasws said: ‘Because it is a salutation to the two Angels, and in the establishment of the Prayer by its Limits, and its Bowings, and its Prostrations, and its Greetings, is a safety for the servant from the Fire, and in the Acceptance of the Prayer of the servant on the Day of Judgement is the Acceptance of the rest of his deeds. So if his Prayer is safe, the entirety of his deeds, and if his Prayer is not safe, what is besides it from the righteous deeds is returned back to him’.[126]

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(باب 78 - العلة التي من أجلها يكبر المصلى بعد التسليم ثلاثا) (ويرفع بها يديه)

Chapter 78 – The reason due to which the Praying one exclaims (Takbeer) three times after the greeting, and raises one’s hands with it

حدثنا علي بن أحمد بن محمد رضى الله عنه قال: حدثنا حمزة بن القاسم العلوى قال حدثنا جعفر بن محمد بن مالك الفزارى الكوفي قال حدثنا محمد بن الحسين بن زيد الزيات قال حدثنا محمد بن سنان عن المفضل بن عمر قال: قلت لابي عبد الله (ع) لاي علة يكبر المصلي بعد التسليم ثلاثا يرفع بها يديه فقال لان النبي صلى الله عليه وآله لما فتح مكة صلى باصحابه الظهر عند الحجر الاسود فلما سلم رفع يديزه وكبر ثلاثا وقال: لا إله إلا الله وحده، وحده أنجز وعده ونصر عبده واعز جنده وغلب الاحزاب وحده فله الملك وله الحمد يحيى ويميت ويميت ويحيى وهو على كل شئ قدير،

Ali Bin Ahmad Bin Muhammad narrated to us, from Hamza Bin Al Qasim Al Alawy, from Ja’far Bin Muhammad Bin Malik Al Fazary Al Kufy, from Muhammad Bin Al Husayn Bin Zayd Al Ziyat, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws, ‘For which reason does the Praying one exclaim after the Greeting, three (times) and raises his hands with it?’ Because the Prophetsaww, when hesaww conquered Makkah, Prayed Al-Zohr with hissaww companions near the (Black) Stone. So when hesaww Greeted, raised both his hands and exclaimed (Takbeer) three times, and said: ‘There is no god except for Allahazwj, One, One, Fulfilled Hisazwj Promise, and Helped Hisazwj servant, and Strengthened Hisazwj army, and Overcame the allies (those allied against Himazwj) alone. For Himazwj is the Kingdom, and for Himazwj is the Praise. Heazwj Revives and Causes to die, and Causes to die and Revives, Heazwj has Power over everything’.

ثم أقبل على اصحابه فقال: لا تدعوا هذا التكبير وهذا القول في دبر كل صلاة مكتوبة فان من فعل ذلك بعد التسليم، وقال هذا القول كان قد أدى ما يجب عليه من شكر الله تعالى ذكره على تقوية الاسلام وجنده.

Then hesaww faced to hissaww companions, so hesaww said: Do not leave this exclamation, and this speech at the end of every Prescribed Prayer, for the one who does that after the Greeting, and says this speech, would have fulfilled what was Obligated upon him from thanking Allahazwj, Elevated is Hisazwj Mention, upon the Strengthening of Al-Islam and Hisazwj army’.[127]

(باب 79 - علة سجدة الشكر)

Chapter 79 – Reason for the Prostration of Gratitude

حدثنا محمد بن ابراهيم بن اسحاق الطالقاني رضى الله عنه قال: حدثنا احمد بن محمد بن سعيد الكوفي قال حدثنا علي بن الحسن بن علي بن فضال، عن أبي الحسن الرضا (ع) قال: السجدة بعد الفريضة شكرا لله تعالى ذكره على ما وفق العبد من اداء فرضه وادنى ما يجزى فيها من القول ان يقال شكرا لله شكرا لله ثلاث مرات، قلت: فما معنى قوله شكرا لله؟ قال: يقول هذه السجدة منى شكرا لله على ما وفقني له من خدمته واداء فرضه والشكر موجب للزيادة فان كان في الصلاة تقصير تم بهذه السجدة.

Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Ahmad Bin Muhammad Bin Saeed Al Kufy, from Ali Bin Al Hassan Bin Ali Bin Fazaal,

Abu Al-Hassan Al-Rezaasws has said: ‘The Prostration after the Obligatory, is for thanking Allahazwj, Elevated is Hisazwj Mention, upon what the servant was inclined towards from the fulfilment of his Obligatory (Prayer) and the lowest of what suffices with regards to it from the speech is that he should say, ‘Thanks be to Allahazwj! Thanks be to Allahazwj! – three times’. I said, ‘So what is the Meaning of his words, ‘Thanks be to Allahazwj’?’ Heasws said: ‘He would be saying, ‘This is the Prostration from me, as thanks to Allahazwj upon what Heazwj has Inclined me towards from serving Himazwj, and fulfilling Hisazwj Obligations’; and the thanks Obligates the increase, so if there was any deficiency in the Prayer, it would be completed by this Prostration’.[128]

(باب 80 - علة غسل المنى إذا أصاب الثوب)

Chapter 80 – Reason for the washing of the semen if it hits the cloth

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن حماد عن حريز عن زرارة قال: قلت لابي جعفر عليه السلام انه أصاب ثوبي دم من ارعاف أو غيره أو شئ من مني فعلمت أثره إلى أن اصيب له ماء فاصبت الماء وحضرت الصلاة ونسيت أن بثوبي شيئا فصليت ثم اني ذكرت بعد؟ قال: تعيد الصلاة وتغسله قال: قلت فان لم اكن رأيت موضعه وقد علمت انه قد اصابه فطلبته فلم اقدر عليه فلما صليت وجدته؟ قال تغسله وتعيد،

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Hamaad, from Hareyz, from Zarara who said,

‘I said to Abu Ja’farasws, ‘My clothes were struck with blood from either nose-bleed, or other than it, from something from semen, so I know its effect that I need to water upon it. So I found water, and the Prayer presented itself and I forgot that there was something upon my clothes. So I Prayed, then I remembered it afterwards?’ Heasws said: ‘Repeat the Prayer, and wash it’.

قال: قلت فان ظننت انه قد اصابه ولم اتيقن ذلك فنظرت فلم ار شيئا ثم طلبت فرأيته فيه بعد الصلاة؟ قال: تغسله ولا تعيد الصلاة، قال: قلت ولم ذاك؟ قال: لانك كنت على يقين من نظافته ثم شككت فليس ينبغى لك أن تنقض اليقين بالشك ابدا،

He (the narrator) said, ‘I said, ‘I thought that something had struck it, and I did not ascertain that. So I look, but I did not see anything. Then I sought it later one, so I saw it after the Prayer?’ Heasws said: ‘Wash it and do not repeat the Prayer’. I said, ‘And why is that so?’ Heasws said: ‘Because you were upon the certainty of it‘s cleanliness, then you doubted, therefore it is not befitting for you that you cancel out your conviction with the doubt, ever’.

قلت فانى قد علمت انه قد اصابه ولم ادراين هو فاغسله قال: تغسل من ثوبك الناحية التى ترى انه اصابها حتى تكون على يقين من طهارته،

I said, ‘So I had known that it has been struck, and I did not know where it was, so that I should wash it?’ Heasws said: ‘Wash your cloth from the surrounding area which you see that it has been struck to the extent that it you become certain of its cleanliness’.

قال: قلت فهل على إن شككت في انه اصابه شئ ان انظر فيه فاقلبه، قال: لا ولكنك إنما تريد بذلك ان تذهب الشك الذي وقع في نفسك

He (the narrator) said, ‘I said, ‘So, is there upon me that I should doubt regarding that something could have struck it, that I look in it, so I turn it over?’ Heasws said: ‘No, but you rather intended by that, that the doubt which has occurred in yourself should go away’.

قال: قلت فانى رأيته في ثوبي وانا في الصلاة، قال: تنقض الصلاة وتعيد إذا شككت في موضع منه ثم رأيته فيه وان لم تشك ثم رأيته رطبا قطعت وغسلته ثم بنيت على الصلاة فانك لا تدري لعله شئ وقع عليك فليس ينبغى لك ان تنقض بالشك اليقين.

He (the narrator) said, ‘I said, ‘So I saw it in my clothes, and I was in the Prayer?’ Heasws said: ‘Break the Prayer and repeat it, when you doubted in a place from it, then saw it in it. And if you did not doubt, then saw it as being wet, broke it (Prayer) and washed it (cloth), then built upon the Prayer, so you did not know that perhaps something occurred upon you, then it is not befitting for you that you should cancel out the conviction (certainty) with the doubt’.[129]

(باب 81 - علة قيام الرجل وحده في الصف)

Chapter 81 – Reason for the standing of the man alone in the row

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ايوب بن نوح عن محمد ابن الفضل عن أبي الصباح الكناني قال: سألت أبا عبد الله عليه السلام عن الرجل يقوم في الصف وحده؟ قال: لا بأس إنما تبدأ الصفوف واحدا بعد واحد.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Muhammad Ibn Al Fazal, from Abu Al Sabah Al Kanany who said,

‘I asked Abu Abdullahasws about the man who is standing in the row, alone?’ Heasws said: ‘There is no problem. But rather, the row begins with one after the (another) one’.[130]

(باب 82 - العلة التي من أجلها لا يجب قضاء النوافل على من تركها بمرض)

Chapter 82 – The reason due to which the fulfilment of the Optional (Prayers) is not Obligatory upon the one who leaves it due to illness

أبى رحمه الله قال: حدثنا سعيد بن عبد الله عن احمد بن محمد بن عيسى عن علي بن حديد و عبد الرحمن بن أبي نجران، عن حماد عن حريز عن محمد بن مسلم عن أبي جعفر عليه السلام قال: قلت له رجل مرض فتوحش فترك النافلة، فقال يا محمد انها ليست بفريضة ان قضاها فهو خير له وان لم يفعل فلا شئ عليه.

My father said, ‘Saedd Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed and Abdul Rahman Bin Abu Najran, from Hamaad, from Hareyz, from Muhammad Bin Muslim,

(The narrator says), ‘I said to Abu Ja’farasws, ‘A man is sick, so he is alone and neglects the Optional (Prayer)’. So heasws said: ‘O Muhammad! It is not with an Obligation, so if he were to fulfil it, it would be better for him, and if he does not do it, so there is nothing upon him’.[131]

أبي رحمه الله قال: حدثنا علي بن ابراهيم، عن ابيه، عن محمد بن أبي عمير، عن مرازم قال: سأل اسماعيل بن جابر أبا عبد الله عليه السلام فقال اصلحك الله ان علي نوافل كثيرة فكيف أصنع؟ فقال: إقضها فقال له: انها اكثر من ذلك قال: إقضها قال: لا أحصيها قال: توخه

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Muhammad Bin Abu Umeyr, from Marazim who said,

‘Ismail Bin Jabir asked Abu Abdullahasws, so he said, ‘May Allahazwj Keep youasws well! There are a lot of Optional Prayers (to be fulfilled) upon me, so how should I deal with it?’ So heasws said: ‘Fulfil these’. So he said to himasws, ‘But rather, these are more than that (can be fulfilled)’. Heasws said: ‘Fulfil these’. He said, ‘I cannot (even) number these’. Heasws said: ‘Estimate it’.

قال مرازم فكنت مرضت اربعة اشهر ولم أصل نافلة فقال ليس عليك قضاء ان المريض ليس كالصحيح كلما غلبت عليه فالله اولى بالعذر فيه.

Marazim said, ‘I was sick for four months and did not Pray the Optional (Prayer)?’ So heasws said: ‘The fulfilment is not upon you. The sick one is unlike the healthy one, every time he is overcome by it, for Allahazwj is the Closest with the Excusing with regards to it’.[132]

(باب 83 - العلة التي من أجلها يحرم الرجل صلاة الليل)

Chapter 83 – The reason due to which the man is deprived of the Night Prayer

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن عمران بن موسى عن الحسن بن علي النعمان، عن أبيه، عن بعض رجاله قال: جاء رجل إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين إني قد حرمت الصلاة بالليل؟ قال: فقال أمير المؤمنين عليه السلام انت رجل قد قيدتك ذنوبك.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Imran Bin Musa, from Al Hassan Bin Ali Al Noman, from his father, from one of his men who said,

‘A man came over to Amir Al-Momineenasws, so he said, ‘O Amir Al-Momineenasws! I have deprived myself the Night Prayer?’ So Amir Al-Momineenasws said: ‘You are a man, such that your sins have restricted you’.[133]

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار، عن هارون بن مسلم عن علي بن الحكم عن حسين بن الحسن الكندي عن أبي عبد الله عليه السلام قال: ان الرجل ليكذب الكذبة فيحرم بها صلاة الليل فإذا حرم صلاة الليل حرم بها الرزق.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Haroun Bin Msulim, from Ali Bin Al Hakam, from Haseyn Bin Al Hassan Al Kindy,

Abu Abdullahasws has said: ‘The man lies with a falsity, so due it he is deprived of the Night Prayer. So when he is deprived of the Night Prayer, so due to it he is deprived of the sustenance’.[134]

(باب 84 - علة صلاة الليل)

Chapter 84 – Reason for the Night Prayer

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أبي زهير النهدي عن آدم بن اسحاق عن بعض اصحابه عن أبي عبد الله عليه السلام قال عليكم بصلاة الليل فانها سنة نبيكم ودأب الصالحين قبلكم ومطردة الداء عن اجسادكم

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Zaheyr Al Nahdy, from Adam Bin Is’haq, from one of his companions,

Abu Abdullahasws has said: ‘It is upon you with the Night Prayer, for it is a Sunnah of your Prophetsaww, and it is the behaviour of the righteous ones before you, and it repels the illnesses from your bodies’.

وقال أبو عبد الله عليه السلام: صلاة الليل تبيض الوجه، وصلاة الليل تطيب الريح وصلاة الليل تجلب الرزق.

And Abu Abdullahasws said: ‘The Night Prayer whitens the face, and the Night Prayer perfumes the wind, and the Night Prayer bring the sustenance’.[135]

حدثنا محمد بن الحسن رضى الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي عن أبيه قال: قال أبو عبد الله عليه السلام يا سليمان لا تدع قيام الليل فان المغبون من حرم قيام الليل.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father who said,

‘Abu Abdullahasws said: ‘O Suleyman! Do not leave standing for the Night (Prayer), for it is the loss bearer, the one who is deprived of standing for the Night (Prayer)’.[136]

أبي رحمه الله قال: حدثنا محمد بن يحيى عن محمد بن الحسين بن أبي الخطاب عن علي بن اسباط عن محمد بن علي بن أبي عبد الله عن أبي الحسن عليه السلام في قول الله عزوجل (ورهبانية ابتدعوها ما كتبناها عليهم إلا ابتغاء رضوان الله) قال صلاة الليل.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Ali Bin Asbat, from Muhammad Bin Ali Bin Abu Abdullah,

(It has been narrated) from Abu Al-Hassanasws regarding the Words of Allahazwj Mighty and Majestic [57:27] and (as for) monasticism, they innovated it - We did not prescribe it to them – (We Prescribed for them) only to seek Allah's Pleasure. Heasws said: ‘The Night Prayer’.[137]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن حسان الرازي عن محمد بن علي رفعه قال: قال رسول الله صلى الله عليه وآله من صلى بالليل حسن وجهه بالنهار.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Hasaan Al Razy, from Muhammad Bin Ali, raising it, said,

‘Rasool-Allahsaww said: ‘The one who Prays at night, beautifies his face by the day’.[138]

أبي رحمه الله قال حدثنا علي بن ابراهيم عن أبيه عن محمد بن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام في قول عزوجل (ان ناشئة الليل هي أشد وطأ وأقوم قيلا) قال يعنى بقوله وأقوم قيلا قيام الرحل عن فراشه بين يدي الله عزوجل لا يريد به غيره.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [73:6] Surely the rising by night is the firmest way to tread and the best speech, heasws said: ‘Meaning by Hisazwj Words and the best speech is the rising of the man from his bed intending Allahazwj by it, and not intending by it other than Himazwj’.[139]

أبي رحمه الله قال: حدثنا محمد بن اسحاق بن خزيمة النسابوري قال حدثنا حريش بن محمد بن حريش قال سمعت جدي يقول سمعت انس بن مالك يقول سمعت رسول الله صلى الله عليه وآله يقول لركعتان في جوف الليل احب إلى من الدنيا وما فيها.

My father said, ‘Muhammad Bin Is’haq Bin Khuzeyman Al Neyshapouri, from Hareysh Bin Muhammad Bin Hareysh from his grandfather, from Anas Bin Malik who said,

‘I heard Rasool-Allahsaww saying: ‘Two Cycles in the middle of the night are more beloved to mesaww that the world and whatever is in it’.[140]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن حماد بن عيسى عن ابراهيم بن عمر عمن حدثه عن أبي عبد الله عليه السلام في قول الله عزوجل (ان الحسنات يذهبن السيئات) قال صلاة المؤمن بالليل يذهبن بما عمل من ذنب النهار.

My father said, ‘Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [11:114] surely good deeds take away evil deeds. Heasws said: ‘The Prayer of the Believer at night does away with what he had done from the sins of the day’.[141]

وبهذا الاسناد عن حماد بن عيسى عن حريز عن زرارة عن أبي جعفر عليه السلام قال قلت آناء الليل ساجدا وقائما يحذر الآخرة ويرجو رحمة ربه (قل هل يستوى الذين يعلمون والذين لا يعلمون) قال: يعنى - صلاة الليل.

And by this chain, from Hamaad Bin Isa, from Hareyz, from Zarara,

(The narrator says) I asked from Abu Ja’farasws, (regarding), ‘[39:9] Safe is He who is obedient during the hours of the night, prostrating himself and standing, cautious of the Hereafter and hopes for the Mercy of his Lord. Say: Are those who know and those who do not know alike? Heasws said: ‘Meaning – the Night Prayer’.[142]

حدثنا محمد بن علي ماجيلويه قال حدثنا محمد بن يحيى العطار عن محمد ابن احمد عن موسى بن جعفر البغدادي عن محمد بن الحسن بن شمون عن علي بن محمد النوفلي قال: سمعته يقول ان العبد ليقوم في الليل فيميل به النعاس يمينا وشمالا وقد وقع ذقنه على صدره فيأمر الله تبارك وتعالى ابواب السماء فتفتح ثم يقول لملائكته انظروا إلى عبدي ما يصيبه في التقرب إلى بما لم افرض عليه راجيا منى لثلاث خصال ذنب اغفره أو توبة اجددها أو رزق أزيده فيه اشهدكم ملائكتي اني قد جمعتهن له.

Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Ataar, from Muhammad Ibn Ahmad, from Musa Bin Ja’far Al Baghdady, from Muhammad Bin Al Hsaan Bin Shamoun, from Ali Bin Muhammad Al Nowfaly who said,

‘I heard himasws saying: ‘The servant arises in the night (to Pray), so he wavers to the right and the left due to drowsiness, and his chin falls upon his chest, so Allahazwj Blessed and High Commands the Gateways of the sky, so they open up. Then Heazwj Says to Hisazwj Angels: “Look at Myazwj servant, what he is going through to be closer to Meazwj with what Iazwj did not Obligate upon him, hoping from Meazwj of three qualities – sins that Iazwj would Forgive him, or repentance that Iazwj restore him, or sustenance that Iazwj Increase for him. Be witnesses, Myazwj Angels! Iazwj have Gathered these for him”’.[143]

(باب 85 - العلة التي مط؟ أجلها ينبغى للرجل إذا صلى بالليل أن يرفعه صوته)

Chapter 85 – The reason due to which it is befitting for the man when he Prays at night that he should raise his voice

أبي رحمه الله قال حدثنا سعد بن عبد الله عن احمد بن محمد بن خالد عن علي بن اسباط عن عمه يعقوب بن سالم انه سئل أبا عبد الله عليه السلام عن الرجل يقوم في آخر الليل يرفع صوته بالقراءة؟ قال: ينبغي للرجل إذا صلى بالليل ان يسمع أهله لكي يقوم النائم ويتحرك المتحرك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Asbat,

(It has been narrated) from his uncle Yaqoub Bin Salim, who asked Abu Abdullahasws about the man who is standing at the end of the night (for Prayer), should he raise his voice with the recitation?’ Heasws said: ‘It is befitting for the man when he Prays at night that his family would hear, perhaps the sleeping one would move with the movement’.[144]

(باب 86 - العلة التي من أجلها مدح الله عزوجل المستغفرين بالاسحار)

Chapter 86 – The reason due to which Allahazwj Mighty and Majestic Praises the seekers of Forgiveness at dawn

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن الحسن بن محبوب عن معاوية بن عمار قال: سمعت أبا عبد الله عليه السلام يقول: في قول الله تعالى (وبالاسحار هم يستغفرون) قال: كانوا يستغفرون الله في آخر الوتر في آخر الليل سبعين مرة.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Al Hassan Bin Mahboub, from Muawiya Bin Amaar who said,

‘I heard Abu Abdullahasws saying regarding the Words of Allahazwj [51:18] And in the morning they sought Forgiveness. The Imamasws said: ‘During the solitary (الوتر) Prayer, at the end of the night, seventy times’.[145]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد عن محمد ابن اسماعيل بن بزيع عن أبي اسماعيل السراج عن عبد الله بن مسكان عن عبد الله ابن أبي يعفور عن أبي عبد الله عليه السلام قال: استغفر الله في الوتر سبعين مرة تنصب يدك اليسرى وتعد باليمنى.

My father said, ‘Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Muhammad Ibn Ismail Bin Bazie, from Abu Ismail Al Siraj, from Abdullah Bin Muskan, from Abdullah Ibn Abu Yafour,

Abu Abdullahasws has said: ‘Seek Forgiveness (استغفر الله) seventy times in Al-Witr (Prayer), focussing with your left hand and counting with your right’.[146]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد قال حدثنى أبو سعيد الآدمي عن أحمد بن عبد العزيز الرازي، عن بعض أصحابنا عن أبي الحسن الاول عليه السلام قال: كان إذا استوى من الركوع في آخر ركعته من الوتر قال: اللهم انك قلت في كتابك المنزل (كانوا قليلا من الليل ما يهجعون وبالاسحار هم يستغفرون) طال والله هجوعي وقل قيامى وهذا السحر وانا استغفرك لذنوبي استغفار من لا يملك لنفسه ضرا ولا نفعا ولا موتا ولا حياة ولا نشورا ثم نحر ساجدا.

Muhammad Bin Al Hassan Narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Abu Saeed Al Admy, from Ahmad Bin Abdul Aziz, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws the First having said: ‘When you straighter yourself from the Bowing at the end of the Cycle of Al-Witr (Prayer), said, ‘O Allahazwj! Youazwj have Said in Yourazwj Revealed Book [51:17] They used to sleep but little in the night [51:18] And at dawn they sought Forgiveness. By Allahazwj! My sleep is prolonged and little is my standing, and this is the dawn, and I am seeking Forgiveness to Youazwj for my sins; a seeking of Forgiveness of the one who has no control over himself, neither for harm nor benefit, nor death, nor life, nor Resurrection’. Then fall down Prostrate’.[147]

حدثنا جعفر بن علي بن الحسن بن علي بن عبد الله بن المغيرة عن جده الحسن بن علي، عن العباس بن عامر، عن جابر، عن أبي عبيدة الحذاء، عن أبي جعفر (ع) قال: تتجافي جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا لعلك ترى ان القوم لم يكونوا ينامون، قال: قلت الله ورسوله وابن رسوله اعلم،

Ja’far Bin Ali Bin Al Hassan Bin Ali Bin Abdullah Bin Al Mugheira narrated to us, from his grandfather Al Hassan Bin Ali, from Al Abbas Bin Umar, from Jabir, from Abu Ubeyda Al Haza’a,

Abu Ja’farasws has said: ‘[32:16] Their sides forsake their beds, supplicating to their Lord in fear and in hope - ‘Perhaps you think that the people would not be going to sleep?’ So I said, ‘Allahazwj and Hisazwj Rasoolsaww know and the son of Hisazwj Rasoolsaww know more’.

قال فقال لابد لهذا البدن من ان تريحه حتى يخرج نفسه فإذا خرج النفس استراح البدن ورجع الروح فيه قوة على العمل فانما ذكرهم تتجافي جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا انزلت في أمير المؤمنين (ع) واتباعه من شيعتنا ينامون في أول الليل فإذا ذهب ثلثا الليل أو ما شاء الله فزعوا إلى ربهم راغبين مرهبين طامعين فيما عنده

So heasws said: ‘It is inevitable for this body that it should get relief until its spirit comes out. So when its spirit comes out, the body find rest, and the soul returns into it, and in it is the strength to work. So Allahazwj the High Reminded it, so Heazwj Said [32:16] Their sides forsake their beds, supplicating to their Lord in fear and in hope. It was Revealed regarding Amir-ul-Momineenasws, and the ones who follow himasws from ourasws Shias. They are sleeping in the first part of the night. So when a third of the night passes by, or whatever Allahazwj so Desires, they resort to their Lordazwj, regularly, wishing, hopeful regarding what is in Hisazwj Presence.

فذكرهم الله عز و جل في كتابه لنبيه (صلى الله عليه و آله)، و أخبره بما أعطاهم، و أنه أسكنهم في جواره، و أدخلهم جنته، و آمن خوفهم، و سكن روعتهم».

So Allahazwj Mighty and Majestic has Mentioned them in Hisazwj Book to Hisazwj Prophetsaww, and informed himsaww of what Heazwj has Given them, and that Heazwj would be Settling them in Hisazwj Nearness, and Entering them into Hisazwj Paradise, and Secure them from their fears, and calm their traumas’.

قال: قلت جعلت فداك إن انا قمت في آخر الليل أي شئ اقول إذا قمت قال: قل الحمد الله رب العالمين وآله المرسلين والحمد الله الذي يحيى الموتى ويبعث من في القبور، فانك إذا قلتها ذهب عنك رجز الشيطان وسواسه ان شاء الله.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! When I stand at the end part of the night, which thing should I be saying when I stand?’ Heasws said: ‘The Praise is due to Allahazwj the Lordazwj of the Worlds, and the God of the Messengers. The Praise is due to Allahazwj Who Revives the death, and Resurrects the ones who are in the graves’. So when you say it, the uncleanness (doubt) of the Satanla and hisla whisperings would go away from you, if Allahazwj so Desires it’.[148]

(باب 87 - العلة التي من أجلها صار المتهجدون بالليل أحسن) (الناس وجها في النار)

Chapter 87 – The reason due to which the diligent ones at night became the best of the people in the day

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد، عن اسماعيل بن موسى بن جعفر عن أخيه علي بن موسى الرضا عن أبيه عن جده عليهم السلام قال: سئل علي بن الحسين (ع) ما بال المتهجدين بالليل من أحسن الناس وجبا؟ قال: لانهم خلوا بالله فكساهم الله من نوره.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed,

(It has been narrated) from Ismail son of Musaasws Bin Ja’farasws, from his brother Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws grandfatherasws having said, ‘Aliasws Bin Al-Husaynasws was asked, ‘What is the matter that the diligent ones at night from the people with the best of faces?’ Heasws said: ‘Because they are alone with Allahazwj, so Allahazwj Drapes them from Hisazwj Light’.[149]

(باب 89 - نوادر علل الصلاة)

Chapter 89 – Miscellaneous reasons for the Prayer

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن احمد بن أبي عبد الله عن محمد بن علي الكوفي عن محمد بن أسلم الجبلي عن صباح الحذاء عن اسحاق بن عمار قال: سألت أبا الحسن موسى بن جعفر عليه السلام عن قوم خرجوا في سفر لهم فلما انتهوا إلى الموضع الذي يجب عليهم فيه التقصير قصروا فلما ان صاروا على رأس فرسخين أو ثلاثة أو أربعة فراسخ تخلف عنهم رجل لا يستقيم لهم السفر إلا بمجيئه إليهم فاقاموا على ذلك اياما لا يدرون هل يمضون في سفرهم أو ينصرفون هل ينبغي لهم أن يتموا الصلاة أو يقيموا على تقصيرهم؟

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Aslam Al Jabaly, from Sabah Al Haza’a, from Is’haq Bin Amaar who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws about a people who went out on a journey for them. So when they ended up to the place at which the shortening (of the Prayer) was Obligated upon them, they shortened it. Then they moved on. So when they had gone over two Farsakhs, or three, or four Farsakhs, a man from among them stayed back, and it was not for them to continue the journey except with him coming to them. So they stayed upon that for days, not knowing whether they would be going on in their journey, or they would be dispersing (turning back). Is it befitting for them that they should complete the Prayer, or remain upon their shortening?’ 

فقال ان كانوا بلغوا مسيرة أربعة فراسخ فليتموا على تقصيرهم أقاموا أم انصرفوا، وان ساروا اقل من أربعة فراسخ فليقيموا الصلاة ما اقاموا فإذا مضوا فليقصروا.

So heasws said: ‘If their journey had reached four Farsakhs, so they should be completing (their stay) upon their shortening, whether they stay on or they go. And if they had travelled less than four Farsakhs, so they should establish the Prayer what they (normally) establish, so if they leave they shouuld shorten’.

ثم قال عليه السلام وهل تدرى كيف صارت هكذا؟ قلت لا أدرى قال لان التقصير في بريدين ولا يكون التقصير في أقل من ذلك فلما كانوا قد ساروا بريدا وأرادوا أن ينصرفوا بريدا كانوا قد ساروا سفر التقصير وان كانوا قد ساروا اقل من ذلك لم يكن لهم إلا تمام الصلاة،

Then heasws said:’ And do you know how it came to be like that?’ I said, ‘I don’t know’. Heasws said: ‘Because the shortening is regarding two ‘Bareyds’, and the shortening does not take place in less than that. So when they had gone for one Bareyd, and they wanted to leave after one Bareyd, they had gone on a journey of the shortening (of the Prayer). And if they had gone less than that, it would not be for them except for the complete Prayer’.

قلت أليس قد بلغوا الموضع الذي لا يسمعون فيه إذا مصرهم الذي خرجوا منه؟ قال بلى إنما قصروا في ذلك الموضع لانهم لم يشكوا في مسيرهم وان السير سيجد بهم في السفر فلما جاءت العلة في مقامهم دون البريد صاروا هكذا.

I said, ‘They had not reached the place in which they could not hear in it (the Call for the Prayer) of their city from which they had come out?’ Heasws said: ‘Yes. But rather, they shortened in that place, because they did not doubt in their travelling, and that they would be walking in their journey. So when the reason came with regards to their staying besides Al-Bareyd, it came to be like this’.[150]

حدثنا محمد بن الحسن رضى الله عنه تعالى عنه قال: حدثنا محمد بن الحسن الصفار عن محمد بن الحسن بن أبي الخطاب، عن علي بن فضال، عن أبي المعزاء حميد بن المثنى العجلى عن سماعة، عن أبي نصير، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله لو لا نوم الصبي وعلة الضعيف لاخرت العتمة إلى ثلث الليل.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Safaar, from Muhammad Bin Al Hassan Bin Abu Al Khatab, from Ali Bin Fazal, from Abu Al Magra Hameed Bin Al Masny Al Ajaly, from Sama’at, from Abu Naseer,

Abu Abdullahasws says that Rasool-Allahsaww said: ‘Had it not been for the sleep of the children, and the illness of the weak (elderly), Isaww would delay (Al-Isha Prayer) to the darkness of a third of the night’.[151]

حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري رضى الله عنه قال حدثنا علي بن قتيبة عن الفضل بن شاذان قال: حدثني محمد بن أبي عمير انه سأل أبا الحسن عليه السلام عن حي على خير العمل لم تركت من الاذان؟ فقال تريد العلة الظاهرة أو الباطنة قلت اريدهما جميعا فقال: أما العلة الظاهرة فلئلا يدع الناس الجهاد إتكالا على الصلاة، واما الباطنة فان خير العمل الولاية فاراد من أمر بترك حي على خير العمل من الاذان ألا يقع حثا عليها ودعا إليها.

Abu Al Wahid Bin Muhammad Bin Abdous Al neyshapouri narrated to us, from Ali Bin Quteyba, from Al fazal Bin Shazan, from Muhammad Bin Abu Umeyr,

(The narrator) asked Abu Al-Hassanasws about (the recitation of) ‘Hasten to the best of the deeds (حي على خير العمل), why was it left out from the Azan?’ So heasws said: ‘Do you want the apparent reason or the hidden (esoteric) one?’ I said, ‘I want both of these together’. So heasws said: ‘As for the apparent reason, so perhaps the people would leave the Jihad, having relied upon the Prayer (as being the best of the deeds). And as for the hidden (esoteric reason), so the best of the deeds is the Wilayah, so the one who ordered for the leaving of ‘Hasten to the best of the deeds (حي على خير العمل)’ from the Azan, lest (the people) are encouraged towards it and call towards it’.[152]

حدثنا علي بن عبد الله الوراق وعلي بن محمد بن الحسن المعروف بابن مقبرة القزويني قالا: حدثنا سعد بن عبد الله قال حدثنا العباس بن سعيد الازرق قال: حدثنا أبو بصير عيسى بن مهران عن الحسن بن عبد الوهاب، عن محمد بن مروان عن أبي جعفر عليه السلام قال: أتدرى ما تفسير حي على خير العمل؟ قال: قلت لا قال: دعاك إلى البر أتدرى بر من؟ قلت لا قال دعاك إلى بر فاطمة وولدها (ع).

Ali Bin Abdullah Al Waraq and Ali Bin Muhammad Bin Al Hassan, well known as Ibn Maqbara Al Qazwimy both narrated to us, from Sa’ad Bin Abdullah, from Al Abbas Bin Saeed Al Azraq, from Abu Baseer Isa Bin Mahran, from Al Hassan Bin Abdul Wahab, from Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’farasws having said: ‘Do you know what is the interpretation of ‘Hasten to the best of the deeds (حي على خير العمل)’?’ I said, ‘No’. Heasws said: ‘Your calling for the righteousness. Do you know who is righteous?’ I said, ‘No’. Heasws said: ‘You calling to righteousness of Syeda Fatimaasws and herasws sonsasws?’[153]

(باب 90 - علة الزكاة)

Chapter 90 – Reason for the Zakat

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسن ابن أبي الخطاب عن محمد بن اسماعيل بن بزيع، عن يونس بن عبد الرحمان عن مبارك العقرقوفي قال: سمعت ابا الحسن (ع) يقول: إنما وضعت الزكاة قوتا للفقراء وتوفيرا لاموال الاغنياء.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Hassan Ibn Abu Al Khatab, from Muhammad Bin Ismail Bin Bazie, from Yunus Bin Abdul Rahman, from Mubarak Al Aqarquqy who said,

‘I heard Abu Al-Hassanasws saying: ‘But rather, the Zakat has been placed at a livelihood for the poor, and as a multiplier of the wealth of the rich’.[154]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسين بن سعيد عن النضر بن سويد عن عبد الله بن سنان عن أبي عبد الله (ع) قال: ان الله تعالى قرض الزكاة كما فرض الصلاة، فلو أن رجلا حمل الزكاة فاعطاها علانية لم يكن عليه في ذلك عتب وذلك ان الله عزوجل فرض للفقراء في اموال الاغنياء مما يكتفون به ولو علم الله ان الذي فرض لهم لم يكفهم لزادهم، فانما يؤتي الفقراء فيما أوتوا من منع من منعهم حقوقهم لا من الفريضة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, form Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saaed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

Abu Abdullahasws has said: ‘Allahazwj the High Obligated the Zakat just as Heazwj Obligated the Prayer. So if a man were to carry the Zakat and give it in the open, there would not be any reproach against him with regards to that, and that is because Allahazwj Mighty and Majestic has Obligated it (to be given) to the poor in the wealth of the rich from what they (the poor) can be content with, and if Allahazwj had Known that, that which Heazwj has Obligated for them is not going to suffice for them, Heazwj would have Increased it. But rather, it is unimportant for the poor, that which is prevented by the one who prevents from their rights, not from the Obligatory.[155]

حدثنا علي بن احمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله ان علة الزكاة من أجل قوت الفقراء وتحصين أموال الاغنياء لان الله تعالى كلف اهل الصحة القيام بشأن أهل الزمانة من البلوى كما قال عزوجل: (لنبلونكم في أموالكم وانفسكم) في أموالكم إخراج الزكاة وفي انفسكم توطين النفس على الصبر مع ما في ذلك من اداء شكر نعم الله عزوجل والطمع في الزيادة مع ما فيه من الزيادة والرأفة والرحمة لاهل الضعف والعطف على أهل المسكنة والحث لهم على المساواة وتقوية الفقراء والمعونة لهم على أمر الدين

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdulla, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaaf,

(It has been narrated) from Muhammad Ibn Sinan that, Abu Al-Hassan Al-Rezaasws wrote to him in answer to what he has asked him of, that: ‘The reason for the Zakat is a livelihood for the poor, and a preservation of the wealth of the rich, because Allahazwj the High has Tasked the well-to-do people to stand by the afflicted ones of their era, as Allahazwj Mighty and Majestic has Said [3:186] You shall certainly be Tested respecting your wealth and your selves. In their wealth it is extraction of the Zakat, and in their selves it is the settling of the self upon the patience along with what is in that from the fulfilling the appreciation for the Bounties of Allahazwj Mighty and Majestic, and the coveting with regards to the increase along with what is in it from the increase, and the kindness and the mercy for the weak people, and the sympathy upon the needy people, and the urging for them upon the equality, and strengthening of the poor and assistance for them upon the matters of Religion.

وهي عظة لاهل الغنى رعبرة لهم ليستدلوا على فقر الآخرة بهم ومالهم من الحث في ذلك على الشكر لله تبارك وتعالى لما خولهم وأعطاهم والدعاء والتضرع والخوف أن يصيروا مثلهم في أمور كثيرة في اداء الزكاة والصدقات وصلة الارحام واصطناع المعروف.

And it is an exhortation (encouragement) for the rich people and a lesson for them evidencing upon the poverty of the Hereafter and what would be for them, from the urging with regards to that, upon the appreciation for Allahazwj Blessed and High for what Heazwj has Authorised for them, and Given them, and their supplication and the restlessness and the fear that they could (also) become like them (poor) in the affairs. A lot of the fulfilment of the Zakat, and the charities, and maintenance of good relations, is synthesised with the goodness’.[156]

(باب 91 - العلة التي من أجلها صارت الزكاة من كل الف درهم) (خمسة وعشرين درهما)

Chapter 91 – The reason due to which the Zakat came to be twenty five Dirhams in every one thousand Dirhams (1/40)

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن ابراهيم بن محمد عن محمد بن حفص عن صباح الحذاء عن ق‍؟ م عن أبي عبد الله (ع) قال: قلت له جعلت فداك اخبرني عن الزكاة كيف صارت من كل الف درهم خمسة وعشرين درهما لم يكن أقل منها أو أكثر ما وجهها؟ قال: ان الله تعالى خلق الخلق كلهم فعلم صغيرهم وكبيرهم وعلى غنيهم وفقيرهم فجعل من كل الف إنسان خمسة وعشرين مسكينا فلو علم ان ذلك لا يسعهم لزادهم لانه خالقهم وهو أعلم بهم.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ibrahim Bin Muhammad, from Muhammad Bin Hafs, from Sabah Al Haza’a, from Qasam,

(The narrator says) ‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! Inform me about the Zakat, how it came to be twenty-five Dirhams from every one thousand Dirhams, and did not become any less from it, or more. What is its reason?’ Heasws said: ‘Allahazwj Blessed and High Created the creatures, all of them, so Heazwj Knows their smaller ones, and their greater ones, and their rich ones, and their poor ones. So, Heazwj Made twenty five poor ones from every thousand human beings. Thus, had Heazwj Known that, that is not sufficient for them, Heazwj would have Increased it for them, because Heazwj is their Creator, and Heazwj is a Knower of them’.[157]

(باب 92 - العلة التي من أجلها قد تحل الزكاة لمن له سبعمائة (درهم ولا تحل لمن له خمسون درهما)

Chapter 92 – The reason due to which Zakat is Permissible for the one who has seven hundred Dirhams, and it is not Permissible for the one who has fifty Dirhams

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن معاوية بن حكيم عن علي ابن الحسن بن رباط عن العلا بن رزين عن محمد بن مسلم وغيره عن أبي عبد الله (ع) قال: تحل الزكاة لمن له سبعمائة درهم إذا لم يكن له حرفة ويخرج زكاتها منها ويشترى منها بالبعض قوتا لعياله ويعطى البقية أصحابه ولا تحل الزكاة لمن له خمسون درهما وله حرفة يقوت بها عياله.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muawiya Bin Hakeem, from Ali Ibn Al Hassan Bin Rabaat, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim, and someone else,

Abu Abdullahasws has said: ‘The Zakat is Permissible for the one who has seven hundred Dirhams and there is no profession for him, and he takes out its Zakat from it and buys from it some livelihood (foodstuff etc.) for his family, and gives some of it to his companions, and the Zakat is not Permissible for the one who has fifty Dirhams, and he has a profession to earn livelihood by it for his family’.[158]

(باب 93 - العلة التي من أجلها لا تجب الزكاة على السبايك والحلى)

Chapter 93 – The reason due to which Zakat is not Obligated upon the bullion and the jewellery

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن قال: حدثني أبو الحسن عن أبي ابراهيم (ع) قال: لا تجب الزكاة فيما سبك قلت فان كان سبكه فرارا من الزكاة؟ فقال: ألا تدرى ان المنفعة قد ذهبت منه لذلك لا تجب عليه الزكاة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from Abu Al Hassan,

Abu Ibrahimasws (7th Imamasws) has said: ‘The Zakat is not Obligatory upon the ingots’. I said, ‘So if it is cast as ingots, it would flee from the Zakat?’ So heasws said: ‘Do you not know that the benefit has gone away from it, due to that the Zakat is not Obligatory upon it’.[159]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميرى عن ابراهيم بن مهزيار، عن أخيه علي عن اسماعيل بن سهل، عن حماد بن عيسى، عن حريز عن هارون بن خارجة، عن أبي عبد الله (ع) قال: قلت ان أخي يوسف ولي باهواز أعمالا أصاب فيها أموالا كثيرة وانه جعل ذلك المال حليا اراد أن يفر به من الزكاة أعليه زكاة؟ قال: ليس على الحلى زكاة ولا ما أدخل على نفسه من النقصان في وضعه ومنعه نفسه اكثر مما خاف من الزكاة.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Ismail Bin Sahl, from Hamaad Bin Isa, from Hareyz, from Haroun Bin Kharjat,

Abu Abdullahasws, said, ‘ (when) I asked, ‘My brother Yusuf is my guardian at Ahwaaz doing some works due to which he attained a lot of wealth, and he made that wealth as ornaments intending that he would escape by it from the Zakat. Is there Zakat upon him?’ Heasws said: ‘There is no Zakat upon the ornaments, nor what he included upon himself in placing it (making ornaments), and the loss of preventing himself (escaping from Zakat) is more than what he feared from the Zakat’.[160]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمان، عن أبي الحسن علي بن يقطين، عن أبي الحسن موسى (ع) قال: لا تجب الزكاة فيما سبك فرارا من الزكاة أترى ان المنفعة قد ذهبت فلذلك لا تجب الزكاة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from Abu Al Hassan Ali Bin Yaqteen,

Abu Al-Hassan Musaasws has said: ‘The Zakat is not Obligatory in what is (forged) as an ingot to escape from the Zakat. Do you see that the profit has gone. Thus, it is due to that, the Zakat is not Obligatory’.[161]

(باب 94 - العلة التي من أجلها لا يجوز أن يعطى من الزكاة) (الولد والولدان والمرأة والمملوك)

Chapter 94 – The reason due to which it is not allowed for one to give from the Zakat, to the children, and the parents, and the wife, and the slaves

حدثنا محمد بن علي ما جيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن ابراهيم بن هاشم عن أبي طالب عن عدة من اصحابنا يرفعونه إلى أبي عبد الله (ع) انه قال: خمسة لا يعطون من الزكاة الولد والوالدان والمرأة والمملوك لانه يجبر على النفقة عليهم.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin hashim, from Abu Talib,, from a number of our companions,

Abu Abdullahasws has said: ‘Five are not to be given from the Zakat – The child, and the two parents, and the wife, and the slave, because he is compelled for the maintenance upon them’.[162]

(باب 95 - العلة التي من أجلها لا يجوز دفع الزكاة إلى غير الفقراء)

Chapter 95 – The reason due to which it is not allowed to hand over the Zakat to other than the poor

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسن بن أبي الخطاب، عن عثمان بن عيسى، عن أبي المغرا، عن أبي عبد الله (ع) قال ان الله تبارك وتعالى اشرك بين الاغنياء والفقراء في الاموال فليس لهم يصرفوها إلى غير شركائهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Hassan Bin Abu Al Khatab, from Usman Bin Isa, from Abu Al Magra,

Abu Abdullahasws has said: ‘Allahazwj Blessed and High has Made Participation to be in between the rich and the poor with regards to the wealth. Thus, it is not for them (the rich) to pay this to other than their participants’.[163]

(باب 96 - العلة التي من أجلها تدفع صدقة الخف والظلف إلى المتجملين) (وصدقة الذهب والفضة والحنطة والشعير إلى الفقراء)

Chapter 96 – The reason due to which the charity of the shoes and the hooves (animals) would be handed over to the adorned ones, and the charity of the gold and the silver, and the wheat and the barley to the poor

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي عن عبد الله بن سنان قال: قال أبو عبد الله (ع) ان صدقة الظلف والخف تدفع إلى المتجملين من المسلمين فاما صدقة الذهب والفضة وما كيل بالقفيز مما اخرجت الارض فالى الفقراء المدقعين.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Dulaymi, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Charity of the hooves (animals) and the shoes, you should hand these over to the adorned ones from the Muslim. As for the charity of the gold and the silver, and what is eaten measured from what comes out from the earth, so it is for the extremely poor’.

قال ابن سنان: قلت فكيف صار هذا هكذا؟ قال: لان هؤلاء متجملون من الناس فيدفع إليهم اجمل الامرين عند الناس وكل صدقة.

Ibn Sinan said, ‘I said, ‘So how come this came to be like this?’ Heasws said: ‘Because those adorned ones from the people, so the nicer of the two things in the presence of the people would be handed over to them, and all of it is charity’.[164]

(باب 97 - العلة التي من أجلها يجوز للرجل أن يأخذ الزكاة) (وعنده قوت شهر أو قوت سنة)

Chapter 97 – The reason due to which it is allowed for the man that he should take the Zakat and in his presence is livelihood for a month, or livelihood for a year

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن أبي الخطاب عن صفوان بن يحيى عن علي بن اسماعيل الدغشى قال: سألت أبا الحسن (ع) عن السائل وعنده قوت يوم أيحل له ان يسئل وان أعطى شيئا من قبل أن يسئل يحل له أن يقبله؟ قال: يأخذه وعنده قوت شهر وما يكفيه لسنة من الزكاة لانها إنما هي من سنة إلى سنة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Safwan Bin Yahya, from Ali Bin Ismail Al Dagshy who said,

‘I asked Abu Al-Hassanasws about the beggar, and with him is livelihood or a day. Is it Permissible for him that he should be begging, and if he is given something from before he asks, is it Permissible for him that he should accept it?’ Heasws said: ‘He should take it and with him is livelihood for a month, and what suffices him for a year from the Zakat, because, rather it is from a year to a year’.[165]

(باب 98 - العلة التي من أجلها يعطى المؤمن من الزكاة ثلاثة) (آلاف وعشرة آلاف ويعطى الفاجر بقدر)

Chapter 98 – The reason due to which the Believer is to be given from the Zakat, three thousand, and ten thousand, and the immoral, measurably

حدثنا محمد بن الحسن رحمه الله قال حدثنا أحمد بن ادريس ومحمد بن يحيى العطار جميعا عن محمد بن أحمد بن يحيى عن علي بن محمد عن بعض أصحابنا عن بشر بن بشار قال: قلت للرجل - يعنى أبا الحسن (ع) ماحد المؤمن الذي يعطى الزكاة؟ قال: يعطى المؤمن ثلاثة آلاف، ثم قال: أو عشرة آلاف ويعطي الفاجر بقدر لان المؤمن ينفقها في طاعة الله عزوجل والفاجر في معصية الله تعالى.

Muhammad Bin Al Hassan narrated to us, from Ahmad Bin Idrees and Muhammad Bin Yahya Al Ataar together, from Muhammad Bin Ahmad Bin Yahya, from Ali Bin Muhammad, from one of our companions, from Bishr Bin Bashaar who said,

‘I said to the Imanasws – meaning to Abu Al-Hassanasws, ‘What is the limit of the Believer who is given the Zakat?’ Heasws said: ‘The Believer is given three thousand’. Then heasws said: ‘Or (even) ten thousand, but the immoral is given in measurement, because the Believer would spend it in obedience to Allahazwj Mighty and Majestic, and the immoral (would spend it) in disobedience to Allahazwj the High’.[166]

(باب 99 - العلة التي من أجلها يكون ميراث المشتري) (من الزكاة لاهل الزكاة)

Chapter 99 – The reason due to which the inheritance of those bought one (slave) from the Zakat, would be for those deserving of the Zakat

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن هارون بن مسلم عن أيوب بن الحر أخي أديم بن الحر قال: قلت لابي عبد الله (ع) مملوك يعرف هذا الامر الذي نحن عليه اشتريه من الزكاة فاعتقه؟ قال: فقال أشتره واعتقه قلت فان هو مات وترك مالا؟ قال: فقال ميراثه لاهل الزكاة لانه الذي اشتري بسهمهم وفي حديث آخر بمالهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Haroun Bin Muslim, from Ayoub Bin Al Hurr, brother of Adeym Bin Al Hurr who said,

‘I said to Abu Abdullahasws, ‘A slave who recognises this matter which we are upon (Al-Wilayah), I buy him from the Zakat, so I free him?’ So heasws said: ‘Buy him, free him’. I said, ‘So if he were to die and leaves wealth?’ So heasws said: ‘His inheritance is for the ones deserving of the Zakat because he is the one who was bought with their portion’. And in another Hadeeth: ‘With their wealth’.[167]

(باب 100 - العلة التي من أجلها لا يجب على مال المملوك زكاة)

Chapter 100 – The reason due to which Zakat is not Obligatory upon wealth of the owned (slave)

أبي رحمه الله قال: حدثنا احمد بن ادريس عن محمد بن احمد عن الحسن ابن موسى الخشاب عن علي بن الحسن، عن محمد بن حمزة، عن عبد الله بن سنان قال: قلت لابي عبد الله (ع) مملوك في يده مال أعليه زكاة؟ قال: لا قلت ولا على سيده؟ قال: لا، ان لم يصل إلى سيده وليس هو للمملوك

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Al Hassan Ibn Musa Al Khashab, from Ali Bin Al Hassan, from Muhammad Bin Hamza, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘An owned one (slave), in his hand is wealth, is there Zakat upon him?’ Heasws said: ‘No’. I said, ‘And (also) not upon his master?’ Heasws said: ‘No, it has not arrived to his master, and it is not for the owned one (slave)’.[168]

(باب 101 - العلة التي من أجلها صارت الخمسة في الزكاة) (من المائتين وزن سبعة)

Chapter 101 – The reason due to which the Zakat, being five from two hundred, came to be seven by weight

أبي رحمه الله ومحمد بن الحسن رحمهما الله قالا: حدثنا سعد بن عبد الله وعبد الله بن جعفر الحميري، عن احمد بن أبي عبد الله عن سلمة بن الخطاب عن الحسين بن راشد عن علي بن اسماعيل الميثمي، عن حبيب الخثعمي قال: كتب أبو جعفر الخليفة إلى محمد بن خالد بن عبد الله القسرى وكان عامله على المدينة ان اسأل أهل المدينة عن الخمسة في الزكاة من المائتين كيف صارت وزن سبعة ولم يكن هذا على عهد رسول الله صلى الله عليه وآله وأمره ان يسأل فيمن يسأل عبد الله بن الحسن وجعفر بن محمد عليه السلام

My father and Muhammad Bin Al Hassan both said, ‘Sa’ad Bin Abdulla and Abdullah Bin Ja’far Al Humeyri both narrated to us, from Ahman Bin Abu Abdullah, from Salma Bin Al Khatab, from Al Husayn Bin Rashid, from Ali Bin Ismail Al Maysami, from Habeeb Al Khash’amy who said, said,

‘Abu Ja’far the Caliph wrote to Muhammad Bin Khalid Bin Abdullah Al-Qasry, and he was his office bearer over Al-Medina, that he should ask the people of Al-Medina about the five from two hundred in the Zakat, how it came to be seven by weight, and this did not happen in the era of Rasool-Allahsaww, and (also) ordered him that he should ask, among the ones he asks, Abdullah son Al-Hassanasws, and Ja’far Bin Muhammadasws.

فسأل أهل المدينة فقالوا: ادركنا من كان قبلنا على هذا، فبعث إلى عبد الله بن الحسن وجعفر بن محمد (ع) فسأل عبد الله فقال كما قال المستفتون من أهل المدينة قال: فما تقول أنت يا أبا عبد الله، فقال ان النبي صلى الله عليه وآله جعل في كل أربعين اوقية اوقية فإذا حسبت ذلك كان على وزن سبعة،

So he asked the people of Al-Medina, so they said, ‘We realised the ones before us to be upon this’. So he sent for Abdullah son of Al-Hassanasws and Ja’far Bin Muhammadasws. So he asked Abdullah, and he said just as what the Fatwa issuers of the people of Al-Medina had said. So he said, ‘So what are youasws saying, O Abu Abdullahasws! So heasws said: ‘The Prophetsaww made one ounce to be in every forty ounces. So when you count that, it would be seven upon the weighing’.

قال حبيب فحسبناه فوجدناه كما قال فاقبل عليه عبد الله بن الحسن فقال من أن أخذت هذا؟ فقال: قرأته في كتاب أمك فاطمة (ع)

Habeeb (the narrator) said, ‘So we counted it, and we found it to be just as heasws had said it to be. So Abdullah Bin Al-Hassan turned to face himasws, so he said, ‘From where did you take this?’ So heasws said: ‘Iasws read it in a Book of your motherasws Syeda Fatimaasws’.

ثم انصرف فبعث إليه محمد ابعث إلي بكتاب فاطمة فارسل إليه أبو عبد الله الجواب اني إنما اخبرتك اني قرأته ولم اخبرك انه عندي، قال حبيب: فجعل محمد يقول ما رأيت مثل هذا قط.

Then heasws left, So Muhammad sent a message to himasws, ‘Send to me the Book of Fatimaasws’. So Abu Abdullahasws sent the answer to him: ‘But rather, Iasws told you that Iasws read it, and did not inform you that it was in myasws possession’. Habeeb said, ‘So Muhammad went on saying, ‘I have not seen the like of this, at all’.[169]

(باب 102 - العلة التي من أجلها لا يجب على الذي يكون) (على غير الطريقة ثم يعرف ويتوب أن يقضى شيئا من) (صلاته وصيامه وحجه إلا الزكاة وحدها)

Chapter 102 – The reason due to which it is not Obligatory upon the one who happens to be upon another way, then he recognises and repents, that he should fulfil anything from his Prayers, and his Fasts, and his Hajj, except for the Zakat alone

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف، عن علي بن مهزيار عن الحسن بن سعيد عن حماد بن عيسى عن عمر ابن اذينة عن زرارة وبكير وفضيل ومحمد بن مسلم وبريد بن معاوية، عن أبي جعفر (ع) وأبي عبد الله (ع) انهما قالا: في الرجل يكون في بعض هذه الاهواء الحرورية والمرجئة والعثمانية والقدرية ثم يتوب ويعرف هذا الامر ويحسن رأيه أيعيد كل صلاة صلاها أو صوم أو زكاة أو حج؟ قال: ليس عليه اعادة شئ من ذلك غير الزكاة فانه لابد أن يؤديها لانه وضع الزكاة في غير موضعها، وانما موضعها أهل الولاية.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Hamaad Bin Isa, from Umar Ibn Azina, from Zarara and Bakeyr, and Fazeyl, and Muhammad Bin Muslim, and Bureyd Bin Muawiya,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said regarding the man who happened to be in one of these (personal) desires – the Haruriyya, and the Murjiites, and the Usmaniya, and the Qadiriyya, then he repents and recognises this matter (Al-Wilayah), and improves his view, should he repeat every Prayer he had Prayed, or Fast, or Zakat, or Hajj?’ Heasws said: ‘There is no fulfilment upon him of anything from that apart from the Zakat, for it is a must that it should be fulfilled, and Zakat had been placed (in other than its (appropriate) place (given to other than its deserving ones). But rather, it’s (appropriate) place is the people of Al-Wilayah’.[170]

(باب 103 - نوادر علل الزكاة)

Chapter 103 – Miscellaneous reasons for the Zakat

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن احمد عن محمد ابن معروف، عن أبي الفضل، عن علي بن مهزيار عن اسماعيل بن سهل، عن حماد ابن عيسى، عن حريز، عن زرارة قال: قلت لابي جعفر (ع) رجل كانت عنده دراهم اشهرا فحولها دنانير فحال عليها منذ يوم ملكها دراهم حول ايزكيها؟ قال لا ثم قال أرايت لو ان رجلا دفع اليك مائة بعير واخذ منك مائتي بقرة فلبثت عنده اشهرا ولبثت عندك اشهرا فموتت عندك ابله وموتت عنده بقرك اكنتما تزكيانها؟ فقلت لا قال كذلك الذهب والفضة

My father said, ‘Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Muhammad Ibn Marouf, from Abu Al Fazal, from Ali Bin Mahziyar, from Ismail Bin Sahl, from Hamaad Ibn Isa, from Hareyz, from Zarara who said,

‘I said to Abu Ja’farasws, ‘A man has some Dirhams with him for months, so he changed them over to Dinaars. So a year had passed since he owned the Dirhams, shall he purify these (pay Zakat)?’ Heasws said: ‘No’. Then heasws said: ‘Do you see, if a man were to hand over to a hundred camels, and take from you a hundred cows, so these remain with him for months, and these remain with you for months. So his camel dies with you and your cow dies with him, would you both be purifying these (by Zakat)?’ So I said, ‘No’. Heasws said: ‘Similar to that is the gold and the silver’.

ثم قال: وان حولت برا أو شعيرا ثم قلبته ذهبا أو فضة فليس عليك فيه شئ إلا أن يرجع ذلك الذهب أو تلك الفضة بعينها أو عينه فان رجع ذلك اليك فان عليك الزكاة لانك قد ملكتها حولا قلت له: فان لم يخرج ذلك الذهب من يدي يوما قال ان خلط بغيره فيها فلا بأس ولا شئ فيما رجع اليك منه ثم قال ان رجع اليك باسره بعد أياس منه فلا شئ عليك فيه إلا حولا،

Then heasws said: ‘And if you were to change land or barley, then turn it into gold or silver, so there would not be anything upon you with regards to it, except that very gold or that very silver were to be returned. So if that were to return to you, there would be Zakat upon you as you would have owned it for a year’. I said to himasws, ‘So if that did not go out from my hand for a day?’ Heasws said: ‘If it has been mixed with something else in it, so there is no problem, and nothing with regards to what returns to you from it’. Then heasws said: ‘It returned to you with difficulty after you having despaired from it, so there is nothing upon you with regards to it except (after a) year’.

قال: فقال زرارة عن أبي جعفر (ع) ليس في النيف شئ حتى يبلغ ما يجب فيه واحد ولا في الصدقة والزكاة كسور ولا تكون شاة ونصف ولا بعير ونصف ولا خمسة دراهم ونصف ولا دينار ونصف ولكن يؤخذ الواحد ويطرح ما سوى ذلك حتى يبلغ ما يؤخذ منه واحد فيؤخذ من جميع ماله،

(The narrator) said, ‘Zarara said, from Abu Ja’farasws having said: ‘There is nothing upon a half until it reaches what is Obligated in it, one, neither regarding the charity not the Zakat is there breaking, nor can it be a sheep and a half, nor a camel and a half, nor five Dirhams and a half, nor a Dinar and a half, but the one (whole) would be taken, and what is besides that would be subtracted until it reaches what can be taken from it as one (whole), so it would be taken from the entirety of his wealth’.

قال: قال زرارة وابن مسلم قال أبو عبد الله (ع) أيما رجل كان له مال وحال عليه الحول فانه يزكيه، قلت له فان وهبه قبل حوله بشهر أو بيوم، قال ليس عليه شئ اذن،

(The narrator) said, ‘Zarara and Ibn Muslim said, ‘Abu Abdullahasws said: ‘Whichever man has wealth for himself, and a year passes by over it, so he should purify it (by Zakat)’. I said to himasws, ‘So if he were to gift it before a year, by a month of a day before?’ Heasws said: ‘There would be nothing upon him, then’.

قال: وقال زرارة عنه انه قال انما هذا بمنزلة رجل أفطر في شهر رمضان يوما في إقامته ثم خرج في آخر النهار في سفر فاراد بسفره ذلك ابطال الكفارة التي وجبت عليه وقال انه حين رأي الهلال الثاني عشر وجبت عليه الزكاة ولكنه لو كان يوهبها قبل ذلك لجاز ولم يكن عليه شئ بمنزلة من خرج ثم أفطر إنما لا يمنع الحال عليه فاما ما لم يحل عليه فله منعه ولا يحل له منع مال غيره فيما قد حل عليه،

(The narrator) said, ‘Zarara said from himasws, that heasws said: ‘But rather, this is at the status of a man who breaks his Fast in the Month of Ramazan one day due to his staying, then goes out at the end of the day on a journey. So, he intended by that journey of his to invalidate the expiation payable which would have been Obligated upon him’. And heasws said: ‘He had seen twelve new moons, and the Zakat is Obligated upon him, but if it was before that by a day, then it is allowed and there would not be anything upon him, being at the status of the one who went out, then broke his Fast. But rather, he cannot prevent from that upon which a year has passed by. As for what a year has not passed by upon, so he can prevent it (Zakat), and it is not Permissible for him to prevent the wealth other that it, upon which a year has passed upon’.

قال زرارة: قلت مائتا درهم بين خمس اناس أو عشرة حال عليه الحول وهي عندهم ايجب عليهم زكاتها؟ قال لا، هي بمنزلة تلك - يعنى جوابه في الحرث - ليس عليهم شئ حتى يتم لكل انسان منهم مائتا درهم قلت وكذلك في الشاة والابل والبقر والذهب والفضة وجميع الاموال قال نعم،

Zarara said, ‘I said, ‘Two hundred Dirhams in between five people or ten, a year passes by over it, and it is with them, is the Zakat Obligated upon them?’ Heasws said: ‘No, it is at that status – meaning hisasws answer with regards to the harvesting – there would be nothing upon them until each human being from them has complete two hundred Dirhams’. I said, ‘And similar to that is with regards to the sheep, and the camel, and the cow, and the gold, and the silver, and the entirety of the wealth?’ Heasws said: ‘Yes’.

قال زرارة، وقلت له رجل كانت عنده مائتا درهم فوهبها لبعض اخوانه أو ولده أو لاهله فرارا بها من الزكاة فعل ذلك قبل حلها بشهر قال إذا دخل الشهر الثاني عشر فقد حال عليه الحول ووجبت عليه فيها الزكاة قلت له فان احدث فيها قبل الحول قال جاز ذلك له، قلت له فانه فربها من الزكاة قال ما ادخل على نفسه اعظم مما منع من زكاتها فقلت له أنه يقدر عليها فقال وما علمه أنه يقدر عليها وقد خرجت من ملكه

Zarara said, ‘And I said to himasws, ‘A man who had two hundred Dirhams with him, so he gifted it to some of his brothers, or his children, or to his family, in order to escape from the Zakat, so that is a month before a year passes by?’ Heasws said: ‘If the twelfth month has entered, so the year has passed over it and the Zakat would be Obligated upon him’. I said to himasws, ‘So if he were to do it before the year?’ Heasws said: ‘That is allowed for him’. I said to himasws, ‘So he would have escaped by it, from the Zakat’. Heasws said: ‘What he included upon himself is more grievous and what he prevent from its Zakat’. So I said to himasws, ‘He has control over it’. So heasws said: ‘And what would make him know that he has control over it, and it has gone out from his ownership’.

قلت فانه دفعها إليه على شرط فقال انه إذا سماها هبة جازت الهبة وسقط الشرط وضمن الزكاة، قلت له كيف يسقط الشرط ويمضى الهبة ويضمن وتجب الزكاة؟ قال هذا شرط فاسد والهبة المضمونة ماضية والزكاة لازمة عقوبة له ثم قال: إنما ذلك له إذا اشترى بها دارا وارضا أو متاعا

I said, ‘So he handed it over conditionally’. So heasws said: ‘If he has named it as a gift, the gift is allowed, and the condition is invalidated, and he is responsible for the Zakat’. I said to himasws, ‘How was the condition invalidated, and the gift is ensured, and he is responsible and the Zakat is Obligated upon him?’ Heasws said: ‘This condition is spoilt and the gift is condemnable, and the Zakat is necessitated as a Punishment for him’. Then heasws said: ‘But rather, that is for him if he were to buy a house with it, or a land, or chattels’.

قال زرارة قلت له ان اباك قال لي من فربها من الزكاة فعليه أن يؤديها فقال صدق أبي (ع) عليه أن يؤدي ما وجب عليه وما لم يجب فلا شئ عليه فيه

Zarara said, ‘I said to himasws, ‘Yourasws fatherasws said to me: ‘The one who escaped by it from the Zakat, so upon him is its paying it’. So heasws said: ‘Myasws fatherasws spoke the truth. Upon him would be the fulfilment of what was Obligated upon him, and what was not Obligated, so there is nothing upon him with regards to it’.

ثم قال (ع) أرأيت لو أن رجلا اغمى عليه يوما ثم مات قبل أن يؤديها أعليه شئ؟ قلت لا إنما يكون ان افاق من يومه ثم قال لو ان رجلا مرض في شهر رمضان ثم مات فيه اكان يصام عنه؟ قلت لا، قال وكذلك الرجل لا يؤدي عن ماله إلا ما حل عليه.

Then heasws said: ‘What is your view that a man fainted for a day, then died before he paid it, is there anything upon him?’ I said, ‘No. But rather, it would happen when he had fainted during his day’. Then heasws said: ‘Had the man been sick in the Month of Ramazan, then died in it, would there be Fasts for him?’ I said, ‘No’. Heasws said: ‘Similar to that is the man who does not pay from his wealth except when a year passes by over it’.[171]

حدثنا محمد بن موسى رحمه الله عن عبد الله بن جعفر الحميري عن أحمد ابن محمد عن الحسن بن محبوب عن عبد الله بن سنان قال: سمعت أبا عبد الله (ع) يقول: باع أبي (ع) من هشام بن عبد الملك ارضا له بكذا وكذا الف دينار واشترط عليه زكاة ذلك المال عشر سنين وانما فعل ذلك لان هشاما كان هو الوالي.

Muhammad Bin Musa narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Ibn Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws agreed to sell a piece of hisasws land to Hisham Bin Al-Malik for such and such thousand Dinars, and placed a condition over it of the Zakat of that wealth for ten years (to be paid by him). But rather, heasws did that because Hisham was the governor’.[172]

(باب 104 - العلة التي من أجلها سقطت الجزية عن النساء) (والمقعد والاعمى والشيخ الفاني والولدان ورفعت عنهم)

Chapter 104 – The reason due to which the tribute (tax) is exempted from the women, and the disabled, and the blind, and the very aged, and the children, and it has been lifted from them

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الاصبهاني، عن سليمان بن داود المنقري، عن عيسى بن يونس، عن الاوزاعي عن الزهري عن علي بن الحسين (ع) قال، سألته عن النساء كيف سقطت الحزية ورفعت عنهن؟ فقال لان رسول الله صلى الله عليه وآله نهى عن قتل النساء والولدان في دار الحرب الا أن تقاتل وان قاتلت ايضا فامسك عنها ما امكنك ولم تخف خللا فلما نهي عن قتلهن في دار الحرب كان ذلك في دار الاسلام اولى ولو امتنعت ان تؤدي الجزية لم يمكن قتلها، فلما لم يمكن قتلهما رفعت الجزية عنها ولو منع الرجال وابوا أن يؤدوا الجزية كانوا ناقضين للعهد وحلت دماؤهم وقتلهم لان قتل الرجال مباح في دار الشرك وكذلك المقعد من أهل الشرك والذمة والاعمى والشيخ الفاني والمرأة والولدان في ارض الحرب فمن اجل ذلك رفعت عنهم الجزية.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Manqary, from Isa Bin Yunus, from Al Awzaie, from Al Zuhry,

(The narrator says) ‘I asked Aliasws Bin Al-Husaynasws about the women, how was the tax exempted from the women and raised from them?’ So heasws said: ‘Because Rasool-Allahsaww prohibited from killing the women and the children in the house of war (battlefield) except if they are fighting, and even if they are fighting as well. Therefore, restrain your hand from them as far as possible, and do not fear the confusion. So when hesaww prohibited from killing them in the house of war (battlefield), and that was in the house of Al-Islam first, and if they were to refuse to pay the tax, it was not possible to kill them. So when it was not possible to kill them, the tax was lifted from them. And if the men were to prevent and refuse to pay the tax, they would have been contradicting the covenant, and shedding of their blood and killing them would be Permissible, because killing the men is Permissible in the house of Polytheism. And similar to that are the disabled from the people of Polytheism, and Al-Zimma (ones under responsibility), and the blind, and the very aged, and the women and the children, in the land of war. Thus, it was due to that, the tax was lifted from them’.[173] 

أبي رحمه الله قال: حدثنا محمد بن يحيى عن محمد بن أحمد عن سهل بن زياد عن علي بن الحكم عن فضيل بن عثمان الاعور قال: سمعت ابا عبد الله (ع) يقول ما من مولود ولد إلا على الفطرة فابواه يهود انه وينصر انه ويمجسانه وانما أعطى رسول الله صلى الله عليه وآله الذمة وقبل الجزية عن رؤس اولئك باعيانهم على ان لا يهودوا ولا ينصروا ولا يمجسوا فاما الاولاد واهل الذمة اليوم فلا ذمة لهم.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Fazeyl Bin Usman al Awr who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a child born except that it is upon the nature, So it is their parents who make them into Jews, and Christians, and Magians. But rather, Rasool-Allahsaww gave them the protection and accepted the tribute (tax) from their chiefs by their pledging that they would not be turning them to Judaism, nor Christianity, nor Magianism. So, as for the children of the people of responsibility (اهل الذمة) today, so there is no responsibility for them’.[174]

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميرى عن احمد بن محمد بن عيسى عن الحسن بن محبوب عن علي بن رياب عن زرارة عن أبي عبد الله عليه السلام قال: ان رسول الله قبل الجزية من أهل الذمة على ان لا يأكلوا الربى ولا يأكلوا لحم الخنزير ولا ينكحوا الاخوات ولا بنات الاخ ولا بنات الاخت فمن فعل ذلك منهم برءت ذمة الله وذمة رسوله وقال ليست اليوم لهم ذمة.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Rayab, from Zarara,

Abu Abdullahasws has said that Rasool-Allahsaww accepted the tax from the people of the responsibility (أهل الذمة) upon (the condition that) they would not consume the interest, nor eat the flesh of the swine, nor marry sisters, not daughters of the brother, nor daughters of the sister. So the one who did that, from among them, would be free from the responsibility of Allahazwj, and responsibility of Hisazwj Rasoolsaww’. And heasws said: ‘There is no responsibility today’.[175]

(باب 105 - العلة التي من أجلها نهي عن الحصاد والجذاذ والبذر بالليل)

Chapter 105 – The reason due to which the harvesting, and the ploughing, and the planting is prohibited at night

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميرى عن احمد بن محمد بن عيسى عن الحسن بن محبوب، عن عبد الله بن مسكان عن أبي بصير قال: قال أبو عبد الله (ع) لا تجذ بالليل ولا تحصد بالليل قال وتعطى الحفنة بعد الحفنة والقبضة إذا حصدته، وكذلك عن الصرام وكذلك البذر ولا تبذر بالليل لانك تعطى في البذر كما تعطي في الحصاد.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Muskan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Neither plough at night nor harvest at night’. Heasws said: ‘And you should give (away, i.e., charity) a handful after the handful, and the fistful, when you harvest it. And similar to that is about the reaping of dates, and similar to that is the sowing at night, because you give during the sowing just as you give during the harvesting’.[176]

(باب 106 - العلة التي من أجلها جعلت الشيعة في حل من الخمس)

Chapter 106 – The reason due to which the Shiah were Made to be Pardoned from Al-Khums

حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن حماد بن عيسى عن حريز عن رزارة عن أبي جعفر (ع) انه قال: ان أمير المؤمنين (ع) حللهم من الخمس - يعني الشيعة - ليطيب مولدهم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Hamaad Bin Isa, from Hareyz, from Zarara,

Abu Ja’farasws has said: ‘Amir Al-Momineenasws pardoned them from Al-Khums – meaning the Shiah – in order to purify their births’.[177]

وبهذا الاسناد عن زرارة ومحمد بن مسلم وأبي بصير عن أبي جعفر (ع) قال: قال أمير المؤمنين (ع) هلك الناس في بطونهم وفروجهم لانهم لا يؤدون الينا حقنا، ألا وان شيعتنا من ذلك وابنائهم في حل.

And by this chain, from Zarara and Muhammad Bin Muslim; and Abu Baseer,

Abu Ja’farasws has said: ‘Amir Al-Momineenasws said: ‘The people are destroyed with regards to their bellies and their private parts, because they are not paying to us ourasws rights, except for ourasws Shiah and their sons, are pardoned from that’.[178]

حدثنا احمد بن محمد رضي الله عنه، عن أبيه عن محمد بن احمد عن الهيثم النهدي، عن السندي بن محمد عن يحيى بن عمران الزيات، عن داود الرقى قال: سمعت أبا عبد الله (ع) يقول: الناس كلهم يعيشون في فضل مظلمتنا إلا انا أحللنا شيعتنا من ذلك.

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Al Haysam Al Nahdy, from Al Sindy Bin Muhammad, from Yahya Bin Imran Al Ziyat, from Dawood Al Raqy who said,

‘I heard Abu Abdullahasws saying: ‘The people, all of them, are living in the grace of oppressing usasws, except that we have pardoned ourasws Shiah from that’.[179]

––––––––

(باب 107 - علة أخذ الخمس)

Chapter 107 – Reason for taking Al-Khums

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى عن الحسن بن علي بن فضال، عن عبد الله بن بكير قال: سمعت أبا عبد الله (ع) يقول، اني لاخذ من أحدكم الدرهم واني لمن أكثر أهل المدينة مالا ما أريد بذلك إلا أن تطهروا.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr who said,

‘I heard Abu Abdullahasws saying: ‘Iasws take the Dirham from one of you, and Iasws am one of the most wealthy ones of Al-Medina. Iasws do not intend by that except that Iasws purify you’.[180]

(باب 108 - العلة التي من أجلها جعل الصيام على الناس)

Chapter 108 – The reason due to which the Fasts were Made to be upon the people

حدثنا علي بن احمد قال حدثنا محمد بن أبي عبد الله قال حدثنا محمد بن اسماعيل، عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف، عن محمد بن سنان، ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة الصوم لعرفان مس الجوع والعطش ليكون العبد ذليلا مستكينا مأجورا محتسبا صابرا فيكون ذلك دليلا على شدائد الآخرة مع ما فيه من الانكسار له عن الشهوات واعظا له ما في العاجل دليلا على الآجل ليعلم شدة مبلغ ذلك من أهل الفقر والمسكنة في الدنيا والآخرة.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to his question of the reason for the Fast: ‘In order to recognise the touch of hunger and the thirst, so that the servant would become humble, submissive, Recompensed, reckoning (his own deeds), patient. So that would become evidence upon the difficulties of the Hereafter along with what is therein from the breaking from the desires, and an admonition for him what is in the present, evidencing him of the difficulties which reach the poor and the needy in the world and the Hereafter’.[181]

وعنه قال حدثنا محمد بن أبي عبد الله الكوفي عن البرمكي عن علي بن العباس، عن عمر بن عبد العزيز قال: حدثنا هشام بن الحكم قال: سألت أبا عبد الله (ع) عن علة الصيام قال العلة في الصيام ليستوي به الفقير والغنى وذلك لان الغني لم يكن ليجد مس الجوع فيرحم الفقير لان الغني كلما أراد شيئا قدر عليه فاراد الله أن يسوى بين خلقه وأن يذيق الغني مس الجوع والا لم ليرق على الضعيف ويرحم الجائع - فأجابني بمثل جواب ابيه -.

And from him who said, ‘Muhammad Bin Abu Abdullah Al Kufy narrated to us, from Al Barmakky, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullahasws about the reason for the Fasts. Heasws said: ‘The reason for the Fasts is for the equalisation by it of the poor and the rich, and that is because the rich do not happen to find the touch of hunger, so they would be merciful to the poor, because every time a rich person wants something, he has the power over it (to get it). Therefore, Allahazwj Intended that Heazwj should equalise between Hisazwj creatures, and that the rich should taste the touch of hunger or else he would not be pitiful upon the weak and merciful to the hungry’ – Thus, he replied to me similar to the answer of hisasws fatherasws’.[182]

(باب 109 - العلة من أجلها فرض الله تعالى الصوم على أمة محمد صلى الله عليه وآله) (ثلاثين يوما وفرض على الامم السالفة أكثر من ذلك)

Chapter 109 – The reason due to which Allahazwj Obligated the Fast upon the community of Muhammadsaww for thirty days, and Obligated upon the previous communities more than that

حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد ابن أبي عبد الله عن أبي الحسن علي بن الحسين البرقي عن عبد الله بن جبلة عن معاوية بن عمار عن الحسن بن عبد الله عن آبائه عن جده الحسن بن علي بن أبي طالب (ع) قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله أعلمهم عن مسائل فكان فيما سأله ان قال له: لاي شئ فرض الله عزوجل الصوم على أمتك بالنهار ثلاثين يوما وفرض على الامم السالفة اكثر من ذلك؟ فقال النبي صلى الله عليه وآله ان آدم لما أكل من الشجرة بقي في بطنه ثلاثين يوما ففرض الله على ذريته ثلاثين يوما الجوع والعطش والذي يأكلونه تفضل من الله تعالى عليهم وكذلك كان على آدم ففرض الله ذلك على أمتى ثم تلا رسول الله صلى الله عليه وآله هذه الآية: (كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون اياما معدودات)

Muhammad Bin Ali Al Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Ibn Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah bin Jabala, from Muawiya Bin Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfatherasws Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came to Rasool-Allahsaww. So their scholar asked certain questions, and among what he asked was that he said to himsaww, ‘For which thing did Allahazwj Mighty and Majestic Obligated the Fast upon yoursaww community by the day for forty days, and Obligated upon the previous communities more than that?’ So the Prophetsaww said: ‘When Adamas ate from the tree, it remain in hisas belly for thirty days, so Allahazwj Obligated upon hisas offspring thirty days of hunger and thirst, and that which they are eating is Grace from Allahazwj the High upon them. And such was upon Adamas, so Allahazwj Obligated that upon mysaww community’. Then Rasool-Allahsaww recited this Verse [2:183] O you who believe! Fasting is Prescribed for you, as it was Prescribed for those before you, so that you may fear [2:184] For a certain number of days’.

قال اليهودي، صدقت يا محمد فما جزاء من صامها؟ فقال النبي صلى الله عليه وآله ما من مؤمن يصوم شهر رمضان احتسابا إلا أوجب الله سبع خصال أولها يذوب الحرام من جسده، والثانية يقرب من رحمة الله، والثالثة يكون قد كفر خطيئة أبيه آدم (ع)، والرابعة يهون الله عليه سكرات الموت، والخامسة امان من الجوع والعطش يوم القيامة والسادسة يعطيه الله براءة من النار، والسابعة يطعمه الله من طيبات الجنة، قال صدقت يا محمد.

The Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww. So what is the Recompense of the one who Fasts these?’ So the Prophetsaww said: ‘There is none from a Believer who Fasts for the Month of Ramazan in anticipation (for the Rewards), except that Allahazwj would Obligate upon him seven qualities. The first of these – the Forbidden (consumed) would melt from his body; and the second – he would get closer to the Mercy of Allahazwj; and the third – it would become an expiation of the error of his fatheras Adamas; and the fourth – Allahazwj would Ease for him the pangs of death; and the fifth – he would be secure from the hunger and thirst on the Day of Judgement; and the sixth – Allahazwj would Give him freedom from the Fire; and the seventh – Allahazwj would Feed him from the nicest (meals) from the Paradise’. He said, ‘Yousaww have spoken the truth, O Muhammadsaww’.[183]

(باب 110 - العلة التي من أجلها لا يفطر الاحتلام الصائم والنكاح يفطره)

Chapter 110 – The reason due to which the bed wetting of the Fasting ones does not break (his Fast), and the copulation breaks it

أخبرني علي بن حاتم قال: أخبرني القاسم بن محمد قال حدثنا حمدان ابن الحسن عن الحسين بن الوليد عن عمر بن يزيد قال قلت لابي عبد الله (ع) لاي علة لا يفطر الاحتلام الصائم، والنكاح بفطر الصائم قال: لان النكاح فعله والاحتلام مفعول به.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Ibn Al Hassan, from Al Husayn Bin Al Waleed, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘For which reason the bed-wetting of the Fasting one does not break (his Fast), and the copulation breaks (the Fast of) the Fasting one?’ Heasws said: ‘Because the copulation is what he does it, and the bed-wetting happens to him (without his intension)’.[184]

(باب 112 - العلة التي من أجلها سن رسول الله صلى الله عليه وآله في كل) (شهر صوم خميسين بينهما أربعاء)

Chapter 112 – The reason due to which it is a Sunnah of Rasool-Allahsaww to Fast two Thursdays in a month, in between the two, a Wednesday

حدثنا الحسين بن احمد رحمه الله، عن أبيه، عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن النصر بن سويد بن هاشم بن الحكم عن الاحول عن ابن سنان عمن ذكره عن أبي عبد الله عليه السلام ان رسول الله صلى الله عليه وآله سئل عن صوم خميسين بينهما أربعاء فقال أما الخميس فيوم تعرض فيه الاعمال وأما الاربعاء فيوم خلقت فيه النار وأما الصوم فجنة من النار.

Al Husayn Bin Ahmad narrated to us, from his father, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nasr Bin Suweyd Bin Hisham Bin Al Hakam, from Al Ahowl, from Ibn Sinan, from the one who mentioned it,

Abu Abdullahasws has said: ‘Rasool-Allahsaww was asked about Fasting the two Thursdays, between these two, a Wednesday, so hesaww said: ‘As for the Thursday, so it is a day in which the deeds are presented, and as for the Wednesdays, so it is a day in which the Fire was Created, and as for the Fast, so it is a shield from the Fire’.[185]

وعنه، عن أبيه، عن أحمد بن محمد، عن عثمان بن عيسى رفعه إلى أبي عبد الله عليه السلام قال: الاربعاء يوم نحس مستمر، لانه أول يوم وآخر يوم من الايام التي قال الله تعالى (سخرها عليهم سبع ليال وثمانية أيام حسوما).

And from him, from his father, from Ahmad Bin Muhammad, from Usman Bin Isa, raising it to,

Abu Abdullahasws having said: ‘The Wednesday is a day of constant inauspiciousness (not favourable); because Allahazwj the High Said regarding the first day and the last days from the days (of a month) [69:7] Which He made to prevail against them for seven nights and eight days unremittingly’.[186]

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب عن علي بن اسباط عن عبد الصمد عن عبد الملك عن عنبسة العابد قال: سمعت أبا عبد الله عليه السلام يقول آخر خميس في الشهر ترفع فيه الاعمال.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Ali Bin Asbat, from Abdul Samad, from Abdul Malik, from Anbasa Al Aabid who said,

‘I heard Abu Abdullahasws saying: ‘The last Thursday in the month, the deeds are Raised during it’.[187]

وعنه، عن محمد بن الحسن الصفار، عن ابراهيم بن هاشم، عن اسماعيل ابن مرار عن يونس بن عبد الرحمن عن اسحاق بن عمار عن أبي عبد الله عليه السلام قال انما يصام يوم الاربعاء لانه لم يعذب الله عزوجل أمة فيما مضى من الايام إلا يوم الاربعاء وسط الشهر فيستحب أن يصام ذلك اليوم.

And from him, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ismail Ibn Marar, from Yunus Bin Abdul Rahman, from Is’haq Bin Amaar,

Abu Abdullahasws has said: ‘But rather, one should Fast on the day of Wednesday because Allahazwj Mighty and Majestic did not Punish a community of the past in the days, except for the day of Wednesday in the middle of the month, therefore it is recommended that one Fasts during that day’.[188]

(باب 113 - العلة التي من أجلها وجب الافطار على المريض والمسافر)

Chapter 113 – The reason due to which the breaking of the Fast is Obligatory upon the sick and the travellers

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله ان الله عزوجل أهدى إلى وإلى أمتى هدية لم يهدها إلى أحد من الامم كرامة من الله لنا قالوا وما ذلك يا رسول الله؟ قال: الافطار في السفر والتقصير في الصلاة فمن لم يفعل ذلك فقد رد على الله عزوجل هديته.

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Gifted to mesaww and to mysaww community, a Gift which Heazwj did not Gift to anyone from the communities; a Prestige from Allahazwj to us’. They (the people) said, ‘And what is that, O Rasool-Allahsaww?’ Hesaww said: ‘The breaking of the Fast during the journey, and the shortening in the Prayer. So the one who does not do that, so he has rebuffed (rejected) to Allahazwj Mighty and Majestic, Hisazwj Gift’.[189]

حدثنا محمد بن الحسن قال حدثنا الحسين بن الحسن بن أبان عن الحسين ابن سعيد عن سليمان بن عمرو عن أبي عبد الله عليه السلام قال: اشتكت ام سلمة عينها في شهر رمضان فأمرها رسول الله صلى الله عليه وآله ان تفطر وقال: عشاء الليل لعينك ردئ.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Ibn Saeed, from Suleyman Bin Amro,

Abu Abdullahasws has said: ‘Umm Salmaas complained about heras eye during the Month of Ramazan, so Rasool-Allahsaww ordered heras to break the Fast, and said: ‘The dinner tonight would be served to the poor for youras eye’.[190]

حدثنا الحسين بن احمد، عن أبيه عن احمد بن محمد بن عيسى، عن علي ابن الحكم، عن عبد الملك بن عتبة، عن اسحاق بن عمار، عن يحيى بن أبي العلاء عن أبي عبد الله (ع) قال: ان رجلا أتى رسول الله صلى الله عليه وآله فقال يا رسول الله أأصوم شهر رمضان في السفر؟ فقال لا، قال يا رسول الله انه علي يسير؟ فقال رسول الله صلى الله عليه وآله ان الله عزوجل تصدق على مرضى أمتى ومسافريها بالافطار في شهر رمضان أيعجب أحدكم إذا تصدق بصدقه ان ترد عليه صدقته.

Al Husayn Bin Ahmad narrated to us, from his father, from Ahmad Bin Muhammad Bin Isa, from Ali Ibn Al Hakam, from Abdul Malik Bin Utba, from Is’haq Bin Amaar, from Yahya Bin Abu Al A’ala,

Abu Abdullahasws has said: ‘A man came over to Rasool-Allahsaww, so he said, ‘O Rasool-Allahsaww! Shall I Fast the Month of Ramazan during the journey?’ So hesaww said: ‘No’. He said, ‘O Rasool-Allahsaww! (Although) it is easy upon me?’ So Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic was Charitable upon the sick ones of mysaww community and its travellers with the breaking of the Fast during the Month of Ramazan. Would it not astound (shock) one of you when he gives something in charity and his charity is returned back to him?’[191]

وبهذا الاسناد عن علي بن الحكم عن محمد بن يحيى عن أبي بصير عن أبي عبد الله (ع) قال: سألته، عن امرأة مرضت في شهر رمضان وماتت في شوال فاوصتني ان أقضى عنها قال هل برءت من مرضها؟ قلت لا ماتت فيه قال فلا يقضى عنها فان الله تعالى لم يجعله عليها، قلت فانى اشتهى ان أقضيه؟ قال فان اشتهيت ان تصوم لنفسك فصم.

And by this chain, from Ali Bin Al Hakam, from Muhammad Bin Yahya, from Abu Baseer,

(The narrator says) ‘I asked Abu Abdullahasws about a sick woman in the Month of Ramazan, and she died in (the month of) Shawwal, so she bequeathed to me that I should fulfil (the missed Fasts) for her. Heasws said: ‘Was she free from her illness?’ I said, ‘No. She died in it’. Heasws said : ‘So there is no fulfilment of these, for Allahazwj the High did not Make it to be upon her’. I said, ‘So if I desire to I should fulfil it?’ Heasws said: ‘So if you so desire to Fast for your own self, so do it’.[192]

حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله البرقي عن محمد بن علي الكوفي عن محمد بن اسلم الجبلي عن صباح الحذاء عن اسحاق بن عمار قال: سألت أبا الحسن موسى بن جعفر (ع) عن قوم خرجوا في سفر لهم فلما انتهوا إلى الموضع الذي يجب عليهم فيه التقصير قصروا فلما صاروا على فرسخين أو ثلاثة أو أربعة فراسخ تخلف عنهم رجل لا يستقيم لهم السفر إلا بمجيئه إليهم فاقاموا على ذلك اياما لا يدرون يمضون في سفرهم أو ينصرفون هل ينبغي لهم أن يتموا الصلاة أم يقيموا على تقصيرهم؟

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Aslam Al Jabaly, from Sabah Al Haza’a, from Is’haq Bin Amaar who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws about a people who went out on a journey for them. So when they ended up to the place at which the shortening (of the Prayer) was Obligated upon them, they shortened it. Then they moved on. So when they had gone over two Farsakhs, or three, or four Farsakhs, a man from among them stayed back, and it was not for them to continue the journey except with him coming to them. So they stayed upon that for days, not knowing whether they would be going on in their journey, or they would be dispersing (turning back). Is it befitting for them that they should complete the Prayer, or remain upon their shortening?’ 

فقال ان كانوا بلغوا مسيرة أربعة فراسخ فليتموا على تقصيرهم أقاموا أم انصرفوا، وان ساروا اقل من أربعة فراسخ فليقيموا الصلاة ما اقاموا فإذا مضوا فليقصروا.

So heasws said: ‘If their journey had reached four Farsakhs, so they should be completing (their stay) upon their shortening, whether they stay on or they go. And if they had travelled less than four Farsakhs, so they should establish the Prayer what they (normally) establish, so if they leave they should shorten’.

ثم قال عليه السلام وهل تدرى كيف صارت هكذا؟ قلت لا أدرى قال لان التقصير في بريدين ولا يكون التقصير في أقل من ذلك فلما كانوا قد ساروا بريدا وأرادوا أن ينصرفوا بريدا كانوا قد ساروا سفر التقصير وان كانوا قد ساروا اقل من ذلك لم يكن لهم إلا تمام الصلاة،

Then heasws said:’ And do you know how it came to be like that?’ I said, ‘I don’t know’. Heasws said: ‘Because the shortening is regarding two ‘Bareyds’, and the shortening does not take place in less than that. So when they had gone for one Bareyd, and they wanted to leave after one Bareyd, they had gone on a journey of the shortening (of the Prayer). And if they had gone less than that, it would not be for them except for the complete Prayer’.

قلت أليس قد بلغوا الموضع الذي لا يسمعون فيه إذا مصرهم الذي خرجوا منه؟ قال بلى إنما قصروا في ذلك الموضع لانهم لم يشكوا في مسيرهم وان السير سيجد بهم في السفر فلما جاءت العلة في مقامهم دون البريد صاروا هكذا.

I said, ‘They had not reached the place in which they could not hear in it (the Call for the Prayer) of their city from which they had come out?’ Heasws said: ‘Yes. But rather, they shortened in that place, because they did not doubt in their travelling, and that they would be walking in their journey. So when the reason came with regards to their staying besides Al-Bareyd, it came to be like this’.[193]

(باب 114 - العلة في كراهة شم الرياحين للصائم)

Chapter 114 – The reason for the abhorrence of the smelling of the basil for the Fasting one

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا علي بن الحسين السعد آبادى عن احمد بن أبي عبد الله البرقي قال: حدثنا داود بن اسحاق الحذاء عن محمد بن الفيض التيمي عن ابن رئاب قال: سمعت أبا عبد الله (ع) ينهى عن النرجس للصائم فقلت جعلت فداك فلم؟ قال: لانه ريحان الاعاجم، وذكر محمد ابن يعقوب، عن بعض اصحابنا ان الاعاجم كانت تشمه إذا صاموا ويقولون انه يمسك من الجوع.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Dawood Bin Is’haq Al Haza’a, from Muhammad Bin Al Fazeyl Al Taymi, from Ibn Ra’ib who said,

‘I asked Abu Abdullahasws had forbidden the (smelling) of the flowers for the Fasting one’. So I said, ‘May I be sacrificed for youasws, but why?’ Heasws said: ‘Because it is an aroma which (helps in overcoming) hunger’.[194]

وبهذا الاسناد عن احمد بن أبي عبد الله عن عبد الله بن الفضل النوفلي الحسن بن راشد قال: كان أبو عبد الله (ع) إذا صام لا يشم الريحان فسألته ذلك فقال: اكره ان اخلط صومي بلذة.

And by this chain, from Ahmad Bin Abu Abdullah, from Abdullah Bin Al Fazal Al Nowfaly Al Hassan Bin Rashid who said,

‘Abu Abdullahasws, whenever heasws Fasted, did not smell the basil. So I asked himasws about that, so heasws said: ‘Iasws do not like to mix pleasures with myasws Fast’.[195]

أبي رحمه الله قال حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله عن بعض أصحابنا بلغ به حريز قال سألت أبا عبد الله (ع) عن المحرم يشم الريحان؟ قال لا قلت فالصائم قال لا قلت له يشم الصائم الغالية والدخنة قال نعم، قلت كيف حل له شم الطيب ولا يشم الريحان؟ قال لان الطيب سنة والريحان بدعة للصائم.

My father said, ‘Ali Bin Al Husayn Al Sa’ad Abadyy narrated to us, from Ahmad Bin Abu Abdullah, from one of our companions, delivered to him by Hareyz who said,

‘I asked Abu Abdullahasws about the one in Ihraam (to use) the perfumes?’ Heasws said: ‘No’. I said, ‘So (what about) the Fasting one?’ Heasws said: ‘No’. I said to himasws, ‘Can the Fasting one smell the musk and amber and the sandalwood ?’ Heasws said: ‘Yes’. I said, ‘How come it is Permissible for him to smell the perfumes and not to smell the basil?’ Heasws said: ‘Because, the perfume is a Sunnah, and the basil is an innovation for the Fasting one?’[196]

––––––––

(باب 115 - العلة التي من أجلها لا ينبغي للضيف أن يصوم تطوعا إلا) (باذن صاحبه ولا لصاحبه أن يصوم تطوعا إلا باذن ضيفه)

Chapter 115 – The reason due to which it is not befitting for the guest that he should Fast voluntary (Fast) except by the permission of his host, nor for the host that he should Fast voluntary (Fast) except by the permission of his guest

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي، عن أحمد بن محمد السياري، عن محمد ابن عبد الله الكوفي عن رجل ذكره قال: سمعت ابا جعفر (ع) يروي عن أبيه عن رسول الله صلى الله عليه وآله قال: إذا دخل الرجل بلدة فهو ضيف على من بها أهل من دينه حتى يرحل عنهم ولا ينبغي للضيف أن يصوم إلا باذنهم لئلا يعملوا له الشئ فيفسد عليهم ولا ينبغي لهم أن يصوموا إلا باذن ضيفهم لئلا يحتشمهم فيشتهى الطعام فيتركه لمكانهم.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Ahmad Bin Muhammad Al Sayyari, from Muhammad Ibn Abdullah Al Kufy, from a man who mentioned it, said,

‘I heard Abu Ja’farasws narrating from hisasws fatherasws, from Rasool-Allahsaww having said: ‘When the man entered a city, so he is a guest of ones who are in it, from the people of his Religion, until he leaves from them, and it is not befitting for the guest that he should be Fasting except by their permission, perhaps they would have made something for him so it would spoil upon them, and it is not befitting for them that they should be Fasting except by the permission of their guest, perhaps he would be too embarrassed (to speak) when he is coveting the food, so he would leave their place’.[197]

حدثنا علي بن بندار عن ابراهيم بن اسحاق باسناده عمن ذكره عن الفضل ابن يسار عن أبي جعفر (ع) قال: قال رسول الله صلى الله عليه وآله إذا دخل رجل بلدة فهو ضيف على من بها من أهل دينه حتى يرحل عنهم ولا ينبغي للضيف أن يصوم إلا باذنهم لئلا يعملوا له الشئ فيفسد عليهم ولا ينبغي لهم أن يصوموا إلا باذن الضيف لئلا يحتشمهم فيشتهي الطعام فيتركه لمكانهم.

Ali Bin Bandar narrated to us, from Ibrahim Bin Is’haq, by his chain from the one who mentioned if, from Al Fazal Ibn Yasar,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘When a man enters a city, so he is a guest upon the ones in it from the people of his Religion until he leaves from there, and it is not befitting for the guest that he should be Fasting except by their permission, perhaps they would have made something for him, and it would spoil upon them; and it is not befitting for them that they should be Fasting except by the permission of the guest, perhaps he would be too embarrassed (to speak), when he would be coveting the food, so he would leave from their place’.[198]

أخبرنا الحسين بن محمد عن أحمد بن محمد عن محمد بن عبد الله الكوفي عن رجل ذكره قال بلغني ان بعض أهل المدينة يروي حديثا عن أبي جعفر (ع) فاتيته فسألته عنه فزبرنى وحلف لي بايمان غليظة لا يحدث به أحدا فقلت أجل الله هل سمعه معك احد غيرك قال نعم سمعه رجل يقال له الفضل فقصدته حتى إذا صرت إلى منزل استأذنت عليه فسألته عن الحديث فزبرنى وفعل بي كما فعل المدايني فاخبرته بسفري وما فعل بى المدايني

Al Husayn Bin Muhammad informed us, from Ahmad Bin Muhammad, from Muhammad Bin Abdullah Al Kufy, from a man who mentioned it, said,

‘It reached me that one of the people of Al-Medina was reporting a particular Hadeeth from Abu Ja’farasws, so I went over to him, and asked himasws about it. He was rude to me and swore to me with a grievous oath that he has not narrated by it to anyone. So I said, ‘For Allahazwj’s Sake! Has anyone else heard it apart from you?’ He said, ‘Yes, a man called Al-Fazal heard it. So I diverted myself to him until I came to his house. I sought permission to see him, and asked him about the Hadeeth. But he was rude to me and dealt with me just as Al-Madainy has dealt with me. So I informed him about by journey and what Al-Madainy had done to me.

فرق لي وقال: نعم سمعت أبا جعفر محمد ابن علي (ع) يروي، عن أبيه، عن رسول الله صلى الله عليه وآله قال: إذا دخل رجل بلدا فهو ضعيف على من بها من أهل دينه حتى يرحل عنهم، ولا ينبغى للضيف أن يصوم إلا باذنهم لئلا يعملوا له الشئ فيفسد عليهم ولا ينبغي لهم أن يصوموا إلا باذنه لئلا يحتشمهم فيترك لمكانهم،

So he was pitiful to me and said, ‘Yes, I head Abu Ja’far Muhammadasws Ibn Aliasws reporting it, from hisasws fatherasws, from Rasool-Allahsaww having 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 leaves from them, and it is not befitting for the guest that he should be Fasting except by their permission, perhaps they would have made something for him and it would spoil upon them; and it is not befitting for them that they should be Fasting except by his permission, perhaps he would be too embarrassed (to speak) when he covets the food, so he would leave their place’.

ثم قال لي أين نزلت فاخبرته، فلما كان من الغد إذا هو قد بكر علي ومعه خادم له على رأسه خوان عليها من ضروب الطعام فقلت له ما هذا رحمك الله؟ فقال: سبحان الله ألم أرو لك الحديث بالامس عن أبي جعفر عليه السلام ثم انصرف.

The he said to me, ‘Where are you staying?’ So I informed him. So when it was the next day early morning, he came over to me, and with him as an attendant, upon his head was a basket of various types of food. So I said to him, ‘May Allahazwj Mercy on you, what is this?’ So he said, ‘Glory be to Allahazwj! Did I not report to you the Hadeeth yesterday from Abu Ja’farasws?’ Then he left’.[199]

أبي رحمه الله قال: حدثنا أحمد بن ادريس، عن محمد بن احمد عن أحمد ابن هلاك، عن متروك بن عبيد، عن نشيط بن صالح، عن الحكم بياع الكرابيس عن أبي عبد الله عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله من فقه الضيف أن لا يصوم تطوعا إلا باذن صاحبه ومن طاعة المرأة لزوجها أن لا تصوم تطوعا إلا باذنه وأمره ومن صلاح العبد ونصحه لمولاه أن لا يصوم تطوعا إلا باذن مواليه وأمرهم ومن بر الولد أن لا يصوم تطوعا ولا يحج تطوعا ولا يصلي تطوعا إلا باذن أبويه وأمرهما وإلا كان الضيف جاهلا، والمرأة عاصية وكان العبد فاسدا عاصيا غاشا، وكان الولد عاقا قاطعا للرحم.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Ahmad Ibn Halaak, from Matrouk Bin Ubeyd, from Nasheet Bin Salih, from Al Hakam the salesman of Al Karabeys,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘From the jurisprudence of the guest is that he should not be Fasting the voluntary (Fast) except by the permission of his companion (host), and from the obedience of the woman to her husband is that she should not Fast voluntary (Fast) except by his permission and his order, and from the righteousness of the slave and his correctness to his master is that he should not Fast voluntary (Fast) except by the permission of his master and his order, and from the righteousness of the child is that he should not be Fasting voluntary (Fast), nor perform voluntary Hajj, nor Pray voluntary (Prayer), except by the permission of his parents and their orders except if they are weak, ignorant. Otherwise the woman is disobedient, and the slave would be corrupt, sinner, deceptive, and the child would be disobedient, breaker of the relationship’.[200]

(باب 116 - العلة التي من أجلها كره الباقر (ع) أن صوم يوم عرفة)

Chapter 116 – The reason due to which Al-Baqirasws dislike Fasting on the day of Arafaat (9th Zihajj)

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين عمن ذكره، عن حنان بن سدير، عن أبيه قال: سبألته عن صوم يوم عرفة فقلت جعلت فداك أنهم يزعمون انه يعدل صوم سنة قال: كان أبي (ع) لا يصوم، قلت ولم جعلت فداك؟ قال: يوم عرفه يوم دعاء ومسألة فاتخوف أن يضعفني عن الدعاء وأكره ان أصومه واتخوف أن يكون يوم عرفة يوم الاضحى وليس بيوم صوم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from the one who mentioned it, from Hanan Bin Sudeyr, from his father who said,

‘I asked himasws (5th Imamasws) about Fasting on the day of Arafaat (9th Zilhajj), so I said, ‘May I be sacrificed for youasws! They are claiming that it is equal to a year’s Fast’. Heasws said: ‘Myasws fatherasws did not Fast’. I said, ‘May I be sacrificed for youasws! And why not?’ Heasws said: ‘The day of Arafaat is a day of supplications and asking, so Iasws fear that it would weaken measws from the supplications, and Iasws dislike it that Iasws should Fast it, and Iasws fear that the day of Arafa should be the day of Al-Azha (sacrifice), and it is not a day of Fasting’.[201]

(باب 117 - العلة التي من أجلها كان لا يصوم الحسن (ع)) (يوم عرفة ويصومه الحسين (ع))

Chapter 117 – The reason due to which Al-Hassanasws was not Fasting on the day of Arafaat (9th Zilhajj), and Al-Husaynasws was Fasting during it

حدثنا جعفر بن علي عن أبيه، عن جده الحسن بن علي الكوفي، عن جده عبد الله بن المغيرة عن سالم عن أبي عبد الله (ع) قال: أوصى رسول الله صلى الله عليه وآله إلى علي (ع) وحده وأوصى علي إلى الحسن والحسين جميعا وكان الحسن امامه فدخل رجل يوم عرفة على الحسن (ع) وهو يتغدى الحسين (ع) صائم ثم جاء بعد ما قبض الحسن (ع) فدخل على الحسن (ع) يوم عرفة وهو يتغدى وعلي ابن الحسين صائم فقال له الرجل اني دخلت على الحسن وهو يتغدى وانت صائم ثم دخلت عليك وانت مطر! فقال: ان الحسن (ع) كان إماما لئلا يتخذ صومه سنة وليتأسى به الناس فلما ان قبض كنت الامام فاردت أن لا يتخذ صومي سنة فيتأسى الناس بى.

Ja’far Bin Ali, from his father, from his grandfather Al Hassan Bin Ali Al Kufy, from his grandfather Abdullah Bin Al Mugheira, from Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww bequeathed to Aliasws alone, and Aliasws bequeathed to Al-Hassanasws and Al-Husaynasws both together. Al-Hassanasws was the Imam, so a man came over on the day of Arafaat to Al-Hassanasws, and heasws was eating, and Al-Husaynasws was Fasting. Then he came after Al-Hassanasws had passed away, so he came over to Al-Husaynasws and heasws was eating and Aliasws Bin Al-Husaynasws was Fasting. So the man said to himasws, ‘I went over to Al Hassanasws and heasws was eating and youasws were Fasting. Then I came over to youasws, and youasws are not (Fasting)?’ So heasws said: ‘Al-Hassanasws was an Imam (at the time), perhaps hisasws Fast would be taken as a Sunnah, and the people would abide by it. So when heasws passed away, Iasws was an Imam, so Iasws intended that myasws (fasting) not to be taken as a Sunnah, so the people would abide by it’.[202]

(باب 119 - العلة التي من أجلها لا يجوز للمسافر الذي يجب) (عليه التقصير أن يجامع بالنهار)

Chapter 119 – The reason due to which it is not allowed for the traveller upon whom the shortening (of the Prayer) is Obligated, that he should copulate during the day

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن عبد الله بن هلال، عن العلاء، عن محمد بن مسلم، عن أبي عبد الله (ع) قال: إذا سافر الرجل في شهر رمضان فلا يقرب النساء بالنهار ان ذلك محرم عليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Abdullah Bin Hilal, from Al A’ala, from Muhammad Bin Muslim,

Abu Abdullahasws has said: ‘When the man travels during the Month of Ramazan, so he should not go near the women at daytime, that is a Prohibition unto him’.[203]

(باب 120 - العلة التي من أجلها من دخل على أخيه وهو صائم) تطوعا فافطر كان له أجران)

Chapter 120 – The reason due to which one who comes over to his brother and he is Fasting a voluntary (Fast), so he should break (the Fast), there would be double Recompense for him

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد، عن محمد ابن الحسن بن علان، عن محمد بن عبد الله، عن عبد الله بن جندب، عن بعض الصادقين عليهم السلام قال: من دخل على اخيه وهو صائم تطوعا فافطر كان له اجران أجر لنيته لصيامه، وأجر لادخال السرور عليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Ibn Al Hassan Bin Alaan, from Muhammad Bin Abdullah, from Abdullah Bin Jundab,

(It has been narrated) from one of the two truthful onesasws (5th or 6th Imamasws), having said: ‘The one who comes over to his brother, and he is Fasting a voluntary (Fast), so he should break it, and there would be double Recompense for him – one Recompense for his intention for his Fast, and one Recompense for making enter the cheerfulness unto him’.[204]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن محمد بن عيسى عن الحسن بن ابراهيم عن سفيان عن داود الرقي قال: سمعت أبا عبد الله (ع) يقول: لافطارك في منزل أخيك المسلم افضل من صيامك سبعين ضعفا أو تسعين ضعفا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Isa, from Al Hassan Bin Ibrahim, from Sufyan, from Dawood Al Raqy who said,

‘I heard Abu Abdullahasws saying: ‘Your breaking of your Fast in a house of your Muslim brother is better than your own Fast seventy fold, or ninety fold’.[205]

حدثنا احمد بن محمد قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين عن صالح بن عقبة، عن جميل بن دراج قال: قال أبو عبد الله (ع) من دخل على أخيه وهو صائم فافطر عنده ولم يعلمه بصومه فيمن عليه كتب الله له عزوجل صوم سنة.

Ahmad Bin Muhammad narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn, from Salih Bin Uqba, from Jameel Bin Daraaj,

Abu Abdullahasws has said: ‘The one who goes over to his brother and he is Fasting, so he should break his Fast with him, and not to let him know of his Fast. Thus, he would be from the ones upon who Allahazwj Mighty and Majestic would Write for him the Fasts for a year’.[206]

(باب 121 - العلة التي من أجلها صار على من نذر أن) (يصوم حينا صوم ستة أشهر)

Chapter 121 – The reason due to which it came to be for one who vows that he would Fast for a season, should Fast for six months’.

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن إبراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام ان عليا (ع) قال في رجل نذر أن يصوم زمانا، قال: الزمان خمسة اشهر، والحين ستة اشهر، لان الله تعالى يقول: (تؤتي أكلها كل حين باذن ربها).

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated0 from Ja’farasws Bin Muhammadasws, from hisasws fatherasws that Aliasws said regarding a man who vowed that he would Fast for a ‘time’ (unspecified). Heasws said: ‘The time (unspecified) is for five months, and the season is of six months, because Allahazwj the High is Saying [14:25] Yielding its fruit in every season by the permission of its Lord’.[207]

––––––––

(بالب 122 - العلة التي من أجلها يجوز للرجل الصائم) (أن يستنقع في الماء ولا يجوز للمرأة)

Chapter 122 – The reason due to which it is allowed for the Fasting man that he can soak in the water, and it is not allowed for the woman

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن احمد السياري، عن محمد بن علي الهمداني، عن حنان بن سدير قال: سألت أبا عبد الله (ع) عن الصائم يستنقع في الماء؟ قال: لا بأس، ولكن لا ينغمس، والمراة لا تستنقع في الماء لانها تحمل الماء بقبلها.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ahmad Al Sayyari, from Muhammad Bin Ali Al Hamdany, from Hanan Bin Sudeyr who said,

‘I asked Abu Abdullahasws about the Fasting one who soaks in the water?’ Heasws said: ‘No problem, but he should not immerse (completely), and the woman should not soak in the water because she would take in the water from her front’.[208]

(باب 123 - العلة التي من أجلها تكون ليلة القدر في كل سنة)

Chapter 123 – The reason due to which the Night of Pre-destination (ليلة القدر) came to be in every year

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أحمد ابن محمد السياري، عن بعض اصحابنا عن داود بن فرقد قال: سمعت رجلا سأل أبا عبد الله (ع) عن ليلة القدر فقال اخبرني عن ليلة القدر كانت أو تكون في كل عام؟ فقال له أبو عبد الله (ع): لو رفعت ليلة القدر لرفع القرآن.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad Al Sayyari, from one of our companions, from Dawood Bin Farqad who said,

‘I heard a man ask Abu Abdullahasws about the Night of Pre-destination (ليلة القدر), so he said, ‘Inform me about the Night of Pre-destination, it was, or will it be occurring in every year?’ So Abu Abdullahasws said to him: ‘If the Night of Pre-destination were to be Raised up, the Quran would be Raised up’.[209]

(باب 124 - العلة التي من أجلها تنزل المغفرة على) (من صام شهر رمضان ليلة العيد)

Chapter 124 – The reason due to which the Forgiveness upon the one who Fasts the Month of Ramazan, on the night of Eid

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد عن أحمد بن محمد السياري عن القاسم بن يحيى، عن جده الحسن بن راشد قال: قلت جعلت فداك ان الناس يقولون ان المغفرة تنزل على من صام شهر رمضان ليلة القدر فقال: يا حسن ان الفار يجار إنما يعطى اجرته عند فراغه وذلك ليلة العيد

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyari, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid who said,

‘May I be sacrificed for youasws! The people are saying that the Forgiveness descends upon the one who Fasts the Month of Ramazan, on the Night of the Pre-determination’. So heasws said: ‘O Hassan! The free one is recompensed. But rather, his recompense is given to him during his being free from it (his work), and that is the night of Eid’.

قلت جعلت فداك فما ينبغي لنا أن نعمل فيها؟ فقال إذا غربت الشمس فاغتسل وإذا صليت ثلاث ركعات من المغرب فارفع يديك وقل: يا ذا الطول يا ذا الحول يا ذا الجود يا مصطفى محمد وناصره صل على محمد وعلى أهل بيته واغفر لي كل ذنب احصيته علي ونسيته وهو عندك في كتاب مبين، وتخر ساجدا وتقول مائة مرة اتوب إلى الله وأنت ساجد وسل حوائجك.

May I be sacrificed for youasws! So what is befitting for us that we should do in it?’ So heasws said: ‘So heasws said: ‘When the sun sets, so wash. And when you have Prayed the three Cycles of Al-Maghrib, so raise your hands and say, ‘O One with the Leniency! O One with the Awe! O One with the Benevolence! O One Who Chose Muhammadsaww and Assisted himsaww! Send Blessings upon Muhammadsaww, and upon the Peopleasws of hissaww Household, and Forgive my every sin that I remember and have forgotten, and it is all with Youazwj in a Manifest Book’; and fall down Prostrate, and say one hundred times, ‘I repent to Allahazwj’, and you are Prostrating, and ask your need’.[210]

(باب 125 - العلة التي من أجلها لا توفق العامة لفطر ولا أضحى)

Chapter 125 – The reason due to which the general Muslims would neither reconcile upon (Eid) Al-Fitr, nor upon (Eid) Al-Az’ha

حدثنا محمد بن الحسن قال: حدثنا محمد بن يحيى عن محمد بن أحمد عن السياري عن محمد بن إسماعيل الرازي، عن أبي جعفر الثاني (ع) قال: قلت جعلت فداك ما تقول في العامة فانه قد روي انهم لا يوفقون لصوم! فقال لي: اما انه قد اجيبت دعوة الملك فيهم، قال: قلت وكيف ذلك جعلت فداك؟ قال: ان الناس لما قتلوا الحسين بن علي صلوات الله عليه أمر الله عزوجل ملكا ينادي أيتها الامة الظالمة القاتلة عترة نبيها لا وفقكم الله لصوم ولا فطر، وفي حديث آخر لفطر ولا اضحى.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayyari, from Muhammad Bin Ismail Al Razy,

(It has been narrated) from Abu Ja’farasws the Second, said, ‘I said, ‘May I be sacrificed for youasws! What are youasws saying regarding the general Muslims, for it has been reported that they would never be reconciling for Fasting?’ So heasws said to me: ‘But, it is the Answering of the supplication of the Angel with regards to them’. I said, ‘May I be sacrificed for youasws! And how is that?’ Heasws said : ‘When the people killed Al-Husaynasws Bin Aliasws, Allahazwj Mighty and Majestic Commanded an Angel who called out: ‘O you oppressive community, the ones who have killed the Familyasws of its Prophetsaww! May Allahazwj never let you to reconcile over the Fast nor (Eid) Al-Fitr!’ And in another Hadeeth: ‘Nor (Eid) Al-Azha!’[211]

حدثنا علي بن أحمد رحمه الله قال حدثنى محمد بن يعقوب عن علي بن محمد عمن ذكره عن محمد بن سليمان عن عبد الله بن الجنيد التفليسي عن رزين قال قال أبو عبد الله (ع) لما ضرب الحسين بن علي صلوات الله وسلامه عليه بالسيف فسقط ثم ابتدر ليقطع رأسه نادى مناد من بطنان العرش ألا أيتها الامة المتجبرة الضالة بعد نبيها لا وفقكم الله لا ضحى ولا فطر،

Ali Bin Ahmad narrated to us, from Muhammad Bin Yaqoub, from Ali Bin Muhammad, from the one who mentioned it, from Muhammad Bin Suleyman, from Abdullah Bin Al Juneyd Al Tafleysi, from Razeyyn who said,

‘Abu Abdullahasws said: ‘When Al-Husaynasws Bin Aliasws was struck by the sword, so heasws fell. So they began with cutting off hisasws head. A Caller Called out from the Middle of the Throne: “O you tyrannous community, the strayed one after its Prophetsaww! May Allahazwj not let you reconcile (Eid) Al-Azha nor (Eid) Al-Fitr!’

قال: ثم قال أبو عبد الله (ع) فلا جرم والله ما وفقوا ولا يوفقون حتى يثور ثائر الحسين عليه السلام.

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘So, by Allahazwj! For no (other) guilt, they have neither reconciled, nor would they be reconciling, until the revolution of Al-Husaynasws erupts (Rising of Al-Qaimasws)’.[212]

(باب 126 - العلة من أجلها يتجدد لآل محمد صلوات الله) (عليهم في كل عيد حزن جديد)

Chapter 126 – The reason due to which it is renewed for the Progenyasws of Muhammadsaww, in every Eid, a renewed grief

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن علي بن الحسن، عن عمرو بن عثمان عن حنان بن سدير عن عبد الله بن دينار عن أبي جعفر (ع) قال: يا عبد الله مامن عيد للمسلمين أضحى ولا فطر إلا وهو يتجدد فيه لآل محمد حزن، قلت فلم؟ قال: لانهم يرون حقهم في يد غيرهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hassan, from Amro Bin Usman, from Hanan Bin Sudeyr, from Abdullah Bin Dinar,

Abu Ja’farasws has said: ‘O Abdullah! There is none from the Eids of the Muslims, neither Azha nor Fitr, except that the grief of the Progenyasws of Muhammadsaww is renewed in it’. I said, ‘So why?’ Heasws said: ‘Because theyasws are seeing theirasws rights being in the hands of the others’.[213]

(باب 127 - علة إخراج الفطرة)

Chapter 127 – Reason for taking out the Fitra

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن عبد الله عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن اسحاق بن عمار، عن معتب عن أبي عبد الله (ع) قال: اذهب فاعط عن عيالنا الفطرة واعط عن الرقيق باجمعهم ولا تدع منهم احدا فانك ان تركت منهم إنسانا تخوفت عليه الفوت، فقلت وما الفوت؟ قال: الموت.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Abdullah, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Motab,

Abu Abdullahasws has said: ‘Go and give the Fitra on behalf of our family, and give for the slaves, all of them, and do not leave any one of them, for if you were to leave a human being from them, Iasws fear the expiry upon him’. So I said, ‘And what is the expiry?’ Heasws said: ‘The death’.[214]

(باب 128 - العلة التي من أجلها صار التمر في الفطرة أفضل من غيره)

Chapter 128 – The reason due to which the dates in the Fitra came to be more preferable than something else

حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن ابن هاشم وأيوب بن نوح ومحمد بن عبد الجبار ويعقوب بن يزيد، عن محمد ابن أبي عمير، عن هشام بن الحكم عن أبي عبد الله (ع) قال: التمر في الفطر افضل من غيره لانه أسرع منفعة وذلك انه إذا وقع في يد صاحبه اكل منه وقال نتزلت الزكاة وليس للناس أموال، وإنما كانت الفطرة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibn Hashim and Ayoub Bin Nuh and Muhammad Bin Abdul Jabbar and Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Hisahm Bin Al Hakam,

Abu Abdullahasws has said: ‘The dates in the Fitra is preferable than something else, because it is quick to the benefit, and that is when it reaches in the hand of its owner, he would eat from it’. And heasws said: ‘And the Zakat was Revealed, there was not (much) wealth for the people, but rather, the Fitra was there’.[215]

(باب 129 - العلة التي من أجلها عدل الناس في الفطرة) (من صاع إلى نصف صاع)

Chapter 129 – The reason due to which the people amended in the Fitra, from one Sa’a to half a Sa’a

حدثنا محمد بن الحسن قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد عن فضالة عن أبي المغراء عن الحسن الحذاء عن أبي عبد الله (ع) انه ذكر صدقة الفطرة انها على كل صغير وكبير من حر أو عبد ذكر أو انثى صاع من زبيب أو صاع من شعير أو صاع من ذرة، قال: فلما كان في زمن معاوية وخصب الناس عدل الناس ذلك إلى نصف صاع من حنطة.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Fazalat, from Abu Al Magra, from Al Hassan Al Haza’a,

(It has been narrated) from Abu Abdullahasws having mentioned charity of Al-Fitra: ‘It is upon every small and big, or a male or a female slave, a Sa’a (Unit of measurement) of raisins, or Sa’a of barley, or a Sa’a of corn’. Heasws said: ‘So when it was the era of Muawiya and the people were fertile (lot of harvest), so the people amended that to half a Sa’a of wheat’.[216]

وعنه عن حماد بن عيسى عن معاوية بن وهب قال: سمعت أبا عبد الله (ع) يقول، في الفطرة جرت السنة بصاع من تمر أو صاع من زبيب أو صاع من شعير فلما كان في زمن عثمان وكثرت الحنطة قومه الناس فقال نصف صاع من بر بصاع من شعير.

And from him, from Hamaad Bin Isa, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying regarding the Fitra, the Sunnah flowed by a Sa’a of dates, or a Sa’a of raisins, or a Sa’a of barley. So when it was the era of Usman, and the wheat was plentiful, the people evaluated it, so he said, ‘Half a Sa’a of wheat for a Sa’a of barley’.[217]

وعنه عن علي بن الحسن بن فضال، عن عباد بن يعقوب، عن ابرهيم ابن أبي يحيى، عن أبي عبد الله عن أبيه عليهما السلام ان اول من جعل مدين من البر عدل صاع من تمر عثمان.

And from him, from Ali Bin Al Hassan Bin Fazal, from Abad Bin Yaqoub, from Ibrahim Ibn Abu Yahya,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘The first one from the mainland who modified a Sa’a of dates was Usman’.[218] 

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن يعقوب ابن يزيد، عن ياسر القمي، عن أبي الحسن الرضا (ع) قال: الفطرة صاع من حنطة أو صاع من تمر أو صاع من زبيب وإنما خفف الحنطة معاوية.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Ibn Yazeed, from Yasaar Al qummy,

Abu Al Hassan Al Rezaasws has said: ‘The Fitra is a Sa’a of wheat, or a Sa’a of dates, or a Sa’a of raisins. But rather, Muawiya underestimated the wheat’.[219]

(باب 130 - العلة التي من أجلها روى أن الجيران أحق بالفطرة من غيرهم)

Chapter 130 – The reason due to which it is reported that the neighbour is more deserving of the Fitra than others

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن محمد بن عيسى عن يونس بن عبد الرحمان عن اسحاق بن عمار، عن أبي ابراهيم (ع) قال: سألته، عن صدقة الفطرة اعطيها غير أهل ولايتى من فقراء جيراني؟ قال نعم الجيران احق بها لمكان الشهرة.

My father said, ‘Ali Bin Ibrahim narrated to us, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Is’haq Bin Amaar,

(The narrator says), ‘I asked Abu Ibrahimasws (7th Imamasws) about the charity of Al-Fitra, ‘Shall I give it to other than the people of other than my wilayah (non-Shiah), from the poor of my neighbours?’ Heasws said: ‘Yes. The neighbour is more deserving of it in the place of publicity’.[220]

(باب 131 - العلة التي من أجلها حرم الله تعالى الكبائر)

Chapter 131 – The reason due to which Allahazwj the High has Forbidden the major sins

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي قال حدثنا احمد بن أبي عبد الله، عن عبد العظيم بن عبد الله الحسنى قال حدثنى أبو جعفر محمد بن علي الرضا قال: حدثنى أبي الرضا علي بن موسى قال سمعت أبا الحسن موسى بن جعفر (ع) يقول دخل عمرو بن عبيد على أبي عبد الله (عليه السلام)، فلما سلم و جلس تلا هذه الآية الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثم أمسك، فقال له أبو عبد الله (عليه السلام): ما أسكتك؟ قال: أحب أن أعرف الكبائر من كتاب الله عز و جل.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Abdul Zaeem Bin Abdullah Al Hasany,

(It has been narrated) from Abu Ja’far Muhammadasws Bin Ali Al-Rezaasws, from hisasws fatherasws Al-Reza Aliasws Bin Musaasws, whoasws said: ‘Iasws heard Abu Al-Hassan Musaasws Bin Ja’farasws saying: ‘Amro Bin Ubeyd came up to Abu Abdullahasws. So when he had greeted, and was seated, he recited this Verse [53:32] Those who keep aloof from the great sins and the immoralities, then held back. So Abu Abdullahasws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allahazwj Mighty and Majestic’.

فقال: نعم- يا عمرو- و أكبر الكبائر الشرك بالله، يقول الله: (و من يشرك بالله فقد حرم الله عليه الجنة) ، و بعده اليأس من روح الله، لأن الله عز و جل يقول: إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ

So heasws said: ‘Yes – O Amro – And the biggest of the major sins is the Polytheism (الشرك) with Allahazwj. Allahazwj is Saying; “And the one who Associates with Allahazwj, so Allahazwj has Prohibited the Paradise unto him”, and after it is the despair from the Mercy of Allahazwj, because Allahazwj Mighty and Majestic is Saying [12:87] and despair not of Allah's Mercy; surely none despairs of Allah's Mercy except the unbelieving people.

ثم الأمن من مكر الله، لأن الله عز و جل يقول: فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ،

Then is the security from the Scheme of Allahazwj, because Allahazwj Mighty and Majestic is Saying [7:99] What! do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who lose out.

و منها عقوق الوالدين، لأن الله سبحانه جعل العاق جبارا شقيا، و قتل النفس التي حرم الله إلا بالحق، لأن الله عز و جل يقول فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها ، إلى آخر الآية،

And from it is the disobedience to the parents, because Allahazwj, the Glorious, Made the disobedient as a tyrant, a wretch. And the killing of a soul (person) whom Allahazwj has Prohibited to kill except with the right to do so, because Allahazwj the Mighty and Majestic is Saying [4:93] And whoever kills a Believer intentionally, his Punishment is Hell; he shall abide in it – up to the end of the Verse.

و قذف المحصنة، لأن الله عز و جل يقول: لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ،

And accusing the chaste woman, because Allahazwj Mighty and Majestic is Saying [24:23] Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and they shall have a grievous Punishment.

و أكل مال اليتيم، لأن الله عز و جل يقول: إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً،

And the devourer of the wealth of the orphan, because Allahazwj Mighty and Majestic is Saying [4:10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter Blazing Fire.

و الفرار من الزحف، لأن الله عز و جل يقول: وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ،

And the fleer from the battlefield, because Allahazwj Mighty and Majestic is Saying [8:16] If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!

و أكل الربا، لأن الله عز و جل يقول: الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِّ ،

And the consumer of the usury (interest) because Allahazwj Mighty and Majestic is Saying [2:275] Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.

و السحر، لأن الله عز و جل يقول: وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ،

And the sorcery, because Allahazwj Mighty and Majestic [2:102] And they knew that the buyers of (sorcery) would have no share in the happiness of the Hereafter.

و الزنا، لأن الله عز و جل يقول: وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً،

And the adultery, because Allahazwj Mighty and Majestic is Saying [25:68] and whosoever does this shall pay the penalty [25:69] The Penalty on the Day of Judgement will be doubled to him, and he will dwell therein in ignominy.

و اليمين الغموس الفاجرة، لأن الله عز و جل يقول: الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ،

The immersing oath in the immorality, because Allahazwj Mighty and Majestic is Saying [3:77] (As for) those who take a small price for the Covenant of Allah and their own oaths - surely they shall have no portion in the Hereafter.

و الغلول ، لأن الله عز و جل يقول: وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ،

And the embezzlement (cheating), because Allahazwj Mighty and Majestic is Saying [3:161] Whosever embezzles will bring what he embezzled with him on the Day of Judgement.

و منع الزكاة المفروضة لأن الله عز و جل يقول: فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ،

The prevention (Non-payment) of the obligatory Zakat [9:35] then their foreheads and their sides and their backs shall be branded with it.

و شهادة الزور و كتمان الشهادة، لأن الله عز و جل يقول: وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ،

And perjury and the concealment of the testimony, because Allahazwj Mighty and Majestic is Saying [2:283] and do not conceal testimony, and whoever conceals it, his heart is surely sinful.

و شرب الخمر، لأن الله عز و جل نهى عنها، كما نهى عن عبادة الأوثان، و ترك الصلاة متعمدا، أو شيئا مما فرض الله، لأن رسول الله (صلى الله عليه و آله) قال: من ترك الصلاة متعمدا فقد برى‏ء من ذمة الله‏ و ذمة رسوله،

And drinking of the intoxicants, because Allahazwj Mighty and Majestic has Prohibited from it just as Heazwj has Prohibited from worshipping the idols. And the deliberate avoidance of the Prayer, or anything from what Allahazwj has Obligated, because Rasool-Allahsaww said: ‘The one who deliberately leaves the Prayer, so he is remote from the Responsibility of Allahazwj and the responsibility of Hisazwj Rasoolsaww’.

و نقض العهد و قطيعة الرحم، لأن الله عز و جل يقول: أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ.

And the breaking of the Covenant, and the boycotting of the relatives, because Allahazwj Mighty and Majestic is Saying [13:25] For them is the Curse and theirs the ill abode’.

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم».

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to yourasws merits and the Knowledge’.[221]

حدثنا أحمد بن الحسن قال: حدثنا أحمد بن يحيى قال: حدثنا بكر بن عبد الله بن حبيب قال: حدثنا محمد بن عبد الله قال: حدثنا علي بن حسان عن عبد الرحمان بن بكير عن أبي عبد الله (ع) قال: ان الكبائر سبع.

Ahmad Bin Al Hassan narrated to me, from Ahmad Bin Yahya, from Bakr Bin Abdullah Bin Habeeb, from Muhammad Bin Abdullah, from Ali Bin Hasaan, from Abdul Rahman Bin Bakeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The major sins are seven’.[222]

PLEASE NOTE THAT THE FOLLOWING 14 AHADEETH ARE ON A DIFFERENT SUBJECT MATTERS

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميرى عن هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: تاركوا الترك ما تركوكم، فان كلبهم شديد، وكلبهم خسيس.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Leave the Turks as much as you can leave them, for (even) their dogs are harsh, and their dogs are despicable’.[223]

أبي رحمه الله قال: سعد بن عبد الله، عن إبراهيم بن هاشم عن عبد الله ابن حماد، عن شريك عن جابر، عن أبي جعفر (ع) قال: قال رسول الله صلى الله عليه وآله لا تسبوا قريشا، ولا تبغضوا العرب، ولا تذلوا الموالي، ولا تساكنوا الخوز ولا تزوجوا إليهم، فان لهم عرقا يدعوهم إلى غير الوفاء.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Abdullah Ibn Hamaad, from Shareek, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Neither insult the Qureysh, nor begrudge the Arabs, nor humiliate the slaves, nor co-habit with (people of) Al-Khowz, nor get married to them, for there is a vein for them which calls them to other than loyalty’.[224]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف، عن محمد بن سنان، عن طلحة بن زيد، عن عبدوس بن أبي عبيدة قال: سمعت الرضا عليه السلام يقول: أول من ركب الخيل اسماعيل وكانت وحشية لا تركب فسخرها الله تعالى على اسماعيل من جبل منى، وإنما سميت الخيل العراب لان أول من ركبها اسماعيل.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd, from Abdous Bin Abu Ubeyda who said,

‘I heard Al-Rezaasws saying: ‘The first one to ride the cavalry horse was Ismailas, and it was wild, never been ridden before. So Allahazwj Caused it to be submissive to Ismailas from a mountain of Mina. But rather, the cavalry horse was named as ‘Al-Araab’ because the first one to ride it was Ismailas’.[225]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن عاصم عن أبي بكر الحضرمي عن أبي عبد الله (ع) قال: سألته عن الرجل يفتري على الرجل من جاهلية العرب، قال: يضرب حدا، قلت: حدا؟ قال نعم، انه يدخل على رسول الله صلى الله عليه وآله

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Aasim, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who slanders upon man as being from the ignorant Arabs’. Heasws said: ‘Strike him a Limit (lashing)’. I said, ‘A Limit?’ Heasws said: ‘Yes, for he has included Rasool-Allahsaww’.[226]

حدثنا الحسين بن احمد رحمه الله عن أبيه، عن محمد بن احمد بن محمد عن الاصبغ، عن بعض اصحابنا، عمن رواه عن أبي عبد الله عليه السلام قال: سمع أبو عبد الله رجلا من قريش يكلم رجل من أصحابنا فاستطال عليه القرشي بالقرشية واستخزى الرجل لقرشيته، فقال له أبو عبد الله عليه السلام: أجبه فانك بالولاية اشرف منه نسبا.

Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad Bin Muhammad, from Al Asbagh, from one of our companions, from the one who reported it,

(It has been narrated) from Abu Abdullahasws, said, ‘Abu Abdullahasws head a man of Qureysh speaking to a man from our companions. So the Qureyshi was priding over him of being Qureyshi, and the man was ashamed due to his (the other guy) being Qureyshi. So Abu Abdullahasws said to him: ‘Answer him, for you are nobler than him in descent due to being in Al-Wilayah’.[227]

وبهذا الاسناد عن محمد بن احمد، عن ابراهيم بن هاشم، عن جعفر بن محمد بن ابراهيم الهمداني عن العباس بن العاص، عن اسماعيل بن دينار يرفعه إلى أبي عبد الله عليه السلام قال: إفتخر رجلان عند أمير المؤمنين عليه السلام فقال: اتفتخران باجساد بالية وأرواح في النار، إن يكن لك عقل فان لك خلقا، وإن لم يكن لك تقوى فان لك كرما، وإلا فالحمار خير منك، ولست بخير من أحد.

And by this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Ja’far Bin Muhammad Bin Ibrahim Al Hamdany, from Al Abbas Bin Al Aas, from Ismail Bin Dinar,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Two men prided in the presence of Amir Al-Momineen, so heasws said: ‘These two are priding over the worn out bodies and the souls are in the Fire. If there is intellect for you, so there are morals for you, and if there is no strength for you so there would be benevolence for you, otherwise the donkeys are better than you, and you are no better than anyone’.[228]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن اسماعيل بن مرار، عن يونس بن عبد الرحمان رفعه قال: قال لقمان لابنه يا بني، اختر المجالس على عينيك، فان رأيت قوما يذكرون الله عزوجل فاجلس معهم فانك ان تك عالما ينفعك علمك ويزيدونك علما، وإن كنت جاهلا علموك، ولعل الله أن يصلهم برحمة فتعمك معهم،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, raising it, said,

‘Luqmanas said to himas son: ‘Chose the gathering upon (reliance on) your eyes. So if you were to see a people mentioning Allahazwj Mighty and Majestic, so sit with them. So if you are knowledgeable, your knowledge would benefit you and they would increase your knowledge, and if you are ignorant, they would teach you. And perhaps Allahazwj’s Mercy would arrive upon them, so you would be included with them.

وإذا رأيت قوما لا يذكرون الله فلا تجلس معهم، فانك ان تك عالما لا ينفعك علمك، وان تك جاهلا يزيدونك جهلا، ولعل الله أن يصلهم بعقوبة فتعمك معهم.

And when you see a people who are not mentioning Allahazwj Mighty and Majestic, so do not sit with them, for it you are knowledgeable, your knowledge would not benefit you, and if you are ignorant, it would increase your ignorance. And perhaps the Punishment of Allahazwj would arrive to then, so you would be included along with them’.[229]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد بن عيسى عن حريز بن عبد الله عن زرارة ومحمد بن مسلم وبريد العجلي قالوا قال رجل لابي عبد الله عليه السلام: ان لي إبنا قد أحب ان يسألك عن حلال وحرام لا يسألك عما لا يعينه؟ قال: فقال، وهل يسأل الناس عن شئ أفضل من الحلال والحرام.

My father said, ‘Sa’ad Bin Abullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Zarara and Muhammad Bin Muslim and Bureyd Al Ajaly who both said,

‘A man said to Abu Abdullahasws, ‘I have a son who would love to ask you about the Permissibles and the Prohibitions. He would not ask you that which has no meaning?’ So heasws said: ‘And can the people ask about anything more preferable than the Permissibles and the Prohibitions?’[230]

حدثنا أحمد بن محمد، عن أبيه عن احمد بن محمد بن عيسى عن يونس ابن عبد الرحمان عمن ذكره عن أبي عبد الله عليه السلام قال: إذا كان يوم القيامة بعث الله عزوجل العالم والعابد فإذا وقفا بين يدي الله عزوجل قيل للعابد انطلق إلى الجنة وقيل للعالم قف تشفع للناس بحسن تأديبك لهم.

Ahmad Bin Muhammad narrated to us, from his father, from Ahmad Bin Muhammad Bin Isa, from Yunus Ibn Abdul Rahman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, Allahazwj would Resurrect the scholar and the worshipper. So when both of them are Paused in front of Allahazwj Mighty and Majestic, it will be said to the worshipper: ‘Go to the Paradise’, and it will be said to the scholar, ‘Wait, intercede for the people by the goodness of your education for them’.[231]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن علي بن محمد القاساني عن القاسم بن محمد الاصفهاني، عن سليمان بن داود المنقرى عن حفص بن غياث عن أبي عبد الله عليه السلام قال: إذا رأيتم العالم محبا للدنيا فاتهموه على دينكم فان كل محب يحوط بما أحب،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad Al Isfahany, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Gayas,

(It has been narrated) from Abu Abdullahasws having said: ‘When you see the scholar with love for the world, criticise him upon your Religion, for every lover walks around what he loves’.

وقال أوحى الله عزوجل إلى داود عليه السلام لا تجعل بينى وبينك عالما مفتونا بالدنيا فيصدك عن طريق محبتى فان أولئك قطاع طريق عبادي المريدين، ان ادنى ما انا صانع بهم ان انزع حلاوة مناجاتي من قلوبهم.

And heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Dawoodas: “Do not keep between Meazwj and youas a scholar infatuated with the world, for he would stop youas from the way of Myazwj Love. They cut-off the way of Myazwj servants, the devotees. The lowest of what Iazwj would Do with them is that Iazwj would Remove the sweetness of Myazwj Whispering from their hearts’.[232]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله عن محمد بن اسماعيل بن بزيع، عن جعفر بن بشير، عن أبي حصين، عن أبي بصير، عن أحدهما عليهما السلام قالوا: لا تكذبوا بحديث أتاكم به مرجئي ولا قدري ولا خارجي نسبه الينا، فانكم لا تدرون لعله شئ من الحق فتكذبوا الله عزوجل فوق عرشه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ismail Bin Bazie, from Ja’far Bin Basheer, from Abu Haseyn, from Abu Baseer,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws), both having said: ‘Do no belie a Hadeeth which comes to you by the way of a Murjiite, nor a Qadirite, nor a Kharijite, linking it to usasws, for you do not know, perhaps it is something from the Truth, so you would belied Allahazwj Mighty and Majestic above Hisazwj Throne’.[233]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الوليد والسندي ابن محمد عن أبان بن عثمان الاحمر عن محمد بن بشير وحريز عن أبي عبد الله عليه السلام قال: قلت له أنه ليس شئ أشد علي من اختلاف اصحابنا قال ذلك من قبلي.

My father said, ‘Sa’ad Bin Abdulla narrated to us, from Muhammad Bin Al Waleed, and Al Sindy Ibn Muhammad, from Aban Bin Usman Al Ahmar, from Muhammad Bin Basheer, and Hareyz,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘There is none from the things which is more difficult upon me than the differing of our companions’. Heasws said: ‘That is by measws’.[234]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد عن ابن سنان عن أبي أيوب الخزاز عمن حدثه عن أبي الحسن عليه السلام قال اختلاف اصحابي لكم رحمة، وقال: إذا كان ذلك جمعتكم على أمر واحد،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad, from Ibn Sinan, from Abu Ayoub Al Khazaz, from the one who narrated it,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Differing of myasws companions is a mercy for you’. And heasws said: ‘When it would be that, Iasws would gather you all upon one matter’.

وسئل عن اختلاف اصحابنا فقال عليه السلام: انا فعلت ذلك بكم لو اجتمعتم على أمر واحد لاخذ برقابكم.

And heasws was asked about differing of our companions, so heasws said: ‘Iasws did that with you all. Had you all convened upon one matter, your necks would have been seized’.[235]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عبد الجبار عن الحسن بن علي بن فضال عن ثعلبة بن ميمون عن زرارة، عن أبي جعفر عليه السلام قال: سألته عن مسألة فأجابني قال: ثم جاء رجل فسأله عنها فاجابه بخلاف ما أجابني ثم جاء رجل آخر فاجابه بخلاف ما اجابني واجاب صاحبي، فلما خرج الرجلان قلت يابن رسول الله رجلان من أهل العراق من شيعتك قد ما يسألان فاجبت كل واحد منها بغير ما أجبت به الآخر!

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali Bin Fazal, from Sa’alba Bin Maymoun, from Zarara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws a question, so heasws answered me. Then a man came over, so he asked himasws about it, so heasws answered him differently to what heasws had answered him. Then another man came over, so heasws answered him differently to what heasws had answered me and answered my companion. So when the two men went out, I said, ‘O sonasws of Rasool-Allahsaww, two men from Al-Iraq from yourasws Shiah had both asked, so youasws answered each one of them with other than what youasws answered the other one by!’

قال: فقال يا زرارة ان هذا خير لنا وابقى لنا ولكم ولو اجتمعتم على أمر واحد لقصدكم الناس ولكن اقل لبقائنا وبقائكم، قال: فقلت لابي عبد الله عليه السلام شيعتكم لو حملتموهم على الاسنة أو على النار لمضوا وهم يخرجون من عندكم مختلفين قال: فسكت فاعدت عليه ثلاث مرات فأجابني بمثل أبيه.

Heasws said: ‘O Zarara! This is better for usasws and preservation for usasws and for you all (Shiah). Had you all convened upon one matter, the people would divert their attention towards you, but Iasws said it for preservation for usasws and preservation for you all’. So I said to Abu Abdullahasws, ‘Yourasws Shiah are such that if youasws were to charge them upon spike or upon the fire, they would walk, and they are going out from yourasws presence, differing’. Heasws was silent. So I repeated to himasws three times, and heasws answered to me similar with what hisasws fatherasws had’.[236]

(باب 132 - العلة التي من أجلها جعل الله الكعبة البيت الحرام قياما للناس)

Chapter 132 – The reason due to which the Kabah was Made to be the Sacred House Standing for the people

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن الحسن بن الحسين الؤلؤي، عن الحسين بن علي بن فضال، عن أبي المغراء، عن أبي بصير عن أبي عبد الله عليه السلام قال: لا يزال الدين قائما ما قامت الكعبة.

My father said, ‘Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Al Hassan Bin Al Husayn Al Lului, from Al Husayn Bin Ali Bin Fazal, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Religion would not cease to be standing for as long as the Kabah is standing’.[237]

(باب 133 - العلة التي من أجلها وضع البيت)

Chapter 133 – The reason due to which the House (Kabah) was Placed

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا الحسين ابن الحسن بن أبان عن الحسين بن سعيد عن النضر بن سويد عن عبد الله بن سنان عن أبي عبد الله (ع) قال لو عطل الناس الحج لوجب على الامام أن يجبرهم على الحج ان شاؤا وان ابوا، لان هذا البيت انما وضع للحج.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Al Husayn Ibn Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Al Zanar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah having said: ‘If the people fail to perform the Hajj, it would be an Obligation upon the Imamasws that heasws should compel them upon the Hajj, whether they like it or they refuse, because this House (Kabah), but rather it has been Placed for the Hajj’.[238]

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(باب 134 - العلة التي من أجلها وضع البيت وسط الارض)

Chapter 134 – The reason due to which the House (Kabah) was Placed in the middle of the earth

حدثنا علي بن احمد بن موسى رحمه الله قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان: ان ابا الحسن الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة وضع البيت وسط الارض لانه الموضع الذي من تحته دحيت الارض وكل ريح تهب في الدنيا فانها تخرج من تحت الركن الشامي وهي اول بقعة وضعت في الارض لانها الوسط ليكون الفرض لاهل المشرق والمغرب سواء.

Ali Bin Muhammad Bin Musa narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to what he had written to ask, the reason for Placing of the House (Kabah) in the middle of the earth: ‘(This is) because it is the place from underneath which the land was rolled out, and every wind which blows in the world, so it comes out from underneath Al-Shamy corner; and it is the first spot in the earth, because it is in the middle in order to become an equidistant terminal for the people of the east and the west’.[239]

(باب 135 - العلة التي من أجلها لم يكن ينبغي أن يوضع لدور مكة أبواب)

Chapter 135 – The reason due to which it is not befitting that gates should be placed for the houses of Makkah

أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد وعبد الله ابني محمد بن عيسى عن محمد بن أبي عمير، عن حماد بن عثمان الناب، عن عبيد الله ابن علي الحلبي عن أبي عبد الله (ع) قال: سألته عن قول الله تعالى (سواء العاكف فيه والباد) فقال: لم يكن ينبغي أن يصنع على دور مكة ابواب لان الحجاج ان ينزلوا معهم في دورهم في ساحة الدار حتى يقضوا مناسكهم، وان اول من جعل لدور مكة ابوابا معاوية.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad and Abdullah the two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman Al Naab, from Ubeydullah Ibn Ali Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj the High [22:25] We have made equally for the people, (for) the dweller therein and (for) the visitor. So heasws said: ‘It was never befitting that gates should be placed around Makkah because the Pilgrims, could encamp with them in the courtyards of the house until they fulfill their rituals, and that the first one who made gates for the houses of Makkah was Muawiya’.[240]

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(باب 136 - العلة التي من أجلها سميت مكة مكة)

Chapter 136 – The reason due to which Makkah was named as Makkah

حدثنا علي بن أحمد بن محمد رضى الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل البرمكي عن علي بن العباس قال: حدثنا القاسم ابن الربيع الصحاف، عن محمد بن سنان: ان ابا الحسن الرضا عليه السلام كتب إليه في ما كتب من جواب مسائله سميت مكة مكة لان الناس كانوا يمكون فيها وكان يقال لمن قصدها قد مكا وذلك قول الله عزوجل: (وما كان صلاتهم عند البيت إلا مكاء وتصدية) فالمكاء: التصفير، والتصدية: صفق اليدين.

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Al Qasim Ibn Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to what he had written asking himasws: ‘Makkah was named as Makkah because the people used to whistle therein, and it used to be said to the one who intended to it, ‘He has (gone to) whistle’, and these are the Words of Allahazwj Mighty and Majestic [8:35] And what is their prayer before the House except for whistling and clapping of hands. So the whistling – (It is) the beeping; and the clapping – it is the clapping of the hands’.[241]

(باب 137 - العلة التي من أجلها سميت مكة بكة)

Chapter 137 – The reason due to which Makkah was named as Bakkah

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن محمد بن الحسن، عن جعفر بن بشير عن العزرمي، عن أبي عبد الله عليه السلام قال: إنما سميت مكة بكة لان الناس يتباكون فيها.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Hassan, from Ja’far Bin Basheer, from Al Azramy,

(It has been narrated) from Abu Abdullahasws having said: ‘but rather, Makkah was named as Bakkh because the people used to be weeping (Buka’a) therein’.[242]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي، عن الحسن بن محبوب عن عبد الله ابن سنان قال: سألت أبا عبد الله عليه السلام لم سميت الكعبة بكة؟ فقال: لبكاء الناس حولها وفيها.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Abdullah Ibn Sinan who said,

‘I asked Abu Abdullahasws, ‘Why was the Kabah named as Bakka?’ So heasws said: ‘Due to the weeping (Buka’a) of the people around it and in it’.[243]

أبي رحمه الله قال: حدثنا ادريس قال: حدثنا أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن علي بن النعمان، عن سعيد بن عبد الله الاعرج عن أبي عبد الله قال: موضع البيت بكة، والقرية مكة.

My father said, ‘Idrees narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ali Bin Al Noman, from Saeed Bin Abdullah Al Araj,

(It has been narrated) from Abu Abdullahasws having said: ‘Place of the House (Kabah) is Bakka, and the town is Makkah’.[244]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن العباس ابن معروف عن علي بن مهزيار عن فضالة عن أبان عن الفضيل عن أبي جعفر (ع) قال: إنما سميت مكة بكة لانه يبك بها الرجال والنساء والمراة تصلى بين يديك وعن يمينك وعن شمالك (وعن يسارك) ومعك ولا بأس بذلك إنما يكره في سائر البلدان.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from fazalat, from Aban, from Al Fazeyl,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, Makka was named as Bakka because the men and the women were weeping at it, Praying in front of it, and on its right, and on its north (and on its left), and with it; and there is no problem with that, but rather, it is dislike in the rest of the cities’.[245]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن احمد وعبد الله ابني محمد ابن عيسى عن محمد بن أبي عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي قال سألت أبا عبد الله عليه السلام لم سميت مكة بكة؟ لان الناس يبك بعضهم بعضا فيها بالايدي.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby who said,

‘I asked Abu Abdullahasws, ‘Why was Makka named as Bakka?’ (Heasws said): ‘Because the people were jostling (Yabak) each other with their hands’.[246]

(باب 138 - العلة التي من أجلها سميت الكعبة كعبة)

Chapter 138 – The reason due to which the Kabah was named as Kabah

حدثنا محمد بن علي ما جيلويه رضي الله عنه عن عمه محمد بن القاسم عن أحمد بن أبي عبد الله عن أبي الحسين البرقي عن عبد الله بن جبلة عن معاوية ابن عمار عن الحسن بن عبد الله عن آبائه عن جده الحسن بن علي بن أبي طالب عليهم السلام قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسألوه عن اشياء فكان فيما سألوه عنه ان قال له احدهم لاي شئ سميت الكعبة كعبة؟ فقال النبي صلى الله عليه وآله لانها وسط الدنيا.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Husayn Al barqy, from Abdullah Bin Jabala, from Muawiya Ibn Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfatherasws Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came to Rasool-Allahsaww. So they asked himasws about a few things. So, among what they asked himsaww was that one of them said, ‘For which thing was the Kabah named as Kabah?’ So the Prophetsaww said: ‘Because it is in the middle of the world’.[247]

وروى عن الصادق عليه السلام انه سئل لم سميت الكعبة كعبة؟ قال: لانها مربعة فقيل له ولم صارت مربعة؟ قال: لانها بحذاء البيت المعمور وهو مربع فقيل له ولم صار البيت المعمور مربعا؟ قال لانه بحذاء العرش وهو مربع فقيل له ولم صار العرش مربعا؟ قال: لان الكلمات التي بنى عليها الاسلام اربع وهي: سبحان الله والحمد لله ولا إله إلا الله والله اكبر.

And it is reported from Al-Sadiqasws that heasws was asked why the Kabah was named as Kabah? So heasws said: ‘Because it is square?’ So it was said to himasws, ‘And why did it come to be a square?’ Heasws said: ‘Because by the shoe (Aligned at the bottom) of the Oft-Frequented House (البيت المعمور) and it is square’. So it was said to himasws, ‘And why did the Oft-Frequented House (البيت المعمور) come to be square?’ Heasws said: ‘Because it is by the shoe of the Throne, and it is square’. So it was said to himasws, ‘And why did the Throne come to be a square?’ Heasws said: ‘Because the Words upon which Al-Islam is based, are four, and these are – Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest (سبحان الله والحمد لله ولا إله إلا الله والله اكبر)’.[248]

(باب 139 - العلة التي من أجلها سمى بيت الله الحرام)

Chapter 139 – The reason due to which the House of Allah azwj (Kabah) was named as Al-Haram (The Sacred)

أخبرني علي بن حاتم قال: أخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد، عن حنان قال: قلت لابي عبد الله عليه السلام لم سمي بيت الله الحرام؟ قال: لانه حرم على المشركين ان يدخلوه.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Hanan who said,

‘I said to Abu Abdullahasws, ‘Why was the House of Allahazwj (Kabah) named as Al-Haraam (The Sacred)?’ Heasws said: ‘Because it is Prohibited (Haraam) upon the Polytheists that they should enter into it’.[249]

(باب 140 - العلة التي من أجلها سمى البيت العتيق)

Chapter 140 – The reason due to which the House (Kabah) was named as Al-Ateeq (The Emancipated)

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن ابن علي الوشاء عن احمد بن عائذ عن أبي خديجة عن أبي عبد الله عليه السلام قال: قلت له لم سمي البيت العتيق؟ قال: ان الله عزوجل انزل الحجر الاسود لآدم من الجنة وكان البيت درة بيضاء فرفعه الله إلى السماء وبقي اسه فهو بحيال هذا البيت يدخله كل يوم سبعون الف ملك لا يرجعون إليه ابدا فامر الله ابراهيم واسماعيل يبنيان على القواعد، وإنما سمي البيت العتيق لانه اعتق من الغرق.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Ibn Ali Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Why was the House (Kabah) named as Al-Ateeq (The Emancipated)?’ Heasws said: ‘Allahazwj Mighty and Majestic Sent down the Black Stone (الحجر الاسود) to Adamas from the Paradise; and the House (Kabah) was a white pearl. So Allahazwj Raised it to the sky and its name remained. So it is around this House that seventy thousand Angels enter it, not returning to Himazwj ever. So Allahazwj Commanded Ibrahimas and Ismailas to build upon its foundations. But rather, the House (Kabah) was named as Al-Ateeq (The Emancipated) because it was emancipated from the drowning (At the time of Prophet Noahas)’.[250]

حدثنا محمد بن الحسن بن احمد بن الوليد رحمه الله قال: حدثنا محمد بن يحيى العطار وأحمد بن ادريس جميعا عن محمد بن أحمد عن يحيى بن عمران الاشعري عن الحسن بن علي عن مروان بن مسلم عن أبي حمزة الثمالي قال: قلت لابي جعفر عليه السلام في المسجد الحرام لاي شئ سماه الله العتيق؟ قال ليس من بيت وضعه الله على وجه الارض إلا له رب وسكان يسكنونه غير هذا البيت فانه لا يسكنه أحد ولا رب له إلا الله وهو الحرام، وقال ان الله خلقه قبل الخلق ثم خلق الله الارض من بعده فدحاها من تحته.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Yahya Al Ataar and Ahmad Bin Idrees both together, from Muhammad Bin Ahmad, from Yahya Bin Imran Al Ashary, from Al Hassan Bin Ali, from Marwan Bin Muslim, from Abu Hamza Al Sumaly who said,

‘I said to Abu Ja’farasws regarding the Sacred Masjid, for which thing (reason) did Allahazwj Name it as Al-Ateeq (The Ancient)?’ Heasws said: ‘There is no house which Allahazwj Placed upon the earth except that there was a lord for it, and settled who settled in it, apart from this House (Kabah). No one settled in it, nor is there a lord for it except for Allahazwj, and it is the Sacred’. And heasws said: ‘Allahazwj Created it before the creatures (people), then Allahazwj Created the land from after it, so Heazwj Spread it from underneath it’.[251]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن ابراهيم بن مهزيار عن أخيه عن حماد عن أبان بن عثمان عمن أخبره، عن أبي جعفر عليه السلام قال: قلت له لم سمي البيت العتيق؟ قال لانه بيت حر عتيق من الناس ولم يملكه احد.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother, from Hamaad, from Aban Bin Usman, from the one who informed him,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘Why was the House (Kabah) named as Al-Ateeq (The Emancipated)?’ Heasws said: ‘Because it is a free House, emancipated from the people, and no one would own it, ever’.[252] 

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن خالد عن (أبيه) عن علي بن النعمان عن سعيد الاعرج عن أبي عبد الله (ع) قال إنما سمي البيت العتيق لانه اعتق من الغرق واعتق الحرم معه، كف عنه الماء.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ali Bin Al Noman, from Saeed Al A’raj,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the House (Kabah) was named as Al-Ateeq (the Emancipated), because it was emancipated from the drowning (The flood of Noahas), and the Sanctuary was emancipated along with it. The water restrained itself from it’.[253]

أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن علي بن الحسن الطويل، عن عبد الله بن المغيرة، عن ذريح بن يزيد المحاربي عن أبي عبد الله (ع) قال: ان الله عزوجل اغرق الارض كلها يوم نوح إلا البيت فيومئذ سمي العتيق لانه اعتق يومئذ من الغرق فقلت له: له أصعد إلى السماء؟ فقال لا لم يصل إليه الماء ورفع عنه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Bin Al Hassan Al Taweel, from Abdullah Bin Al Mugheira, from Zareeh Bin Yazeed Al Maharaby,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Drowned the land, all of it, on the day of (the flood of) Noahas, except for the House (Kabah). So, since that day it is called Al-Ateeq (The Emancipated), because it was emancipated in those days from the drowning’. So I said to himasws, ‘Was it Raised to the sky?’ So heasws said: ‘No, the water did not arrive to it, and was Raised (Kept away) from it’.[254]

(باب 141 - العلة التي من أجلها سمى الحطيم حطيما)

Chaptr 141 – The reason due to which Al-Hateym was named as Al-Hateym

حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى عن الحسن بن علي بن فضال عن ثعلبة بن ميمون، عن معاوية بن عمار قال: سألت أبا عبد الله (ع) عن الحطيم؟ فقال: هو ما بين الحجر الاسود وباب البيت،

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Isa, from Al-Hassan Bin Ali Bin Fazal, from Sa’alba Bin Maymoun, from Muawiya Bin Amaar who said, ‘I asked Abu Abdullahasws about Al-Hateym? So heasws said: ‘It is in between the Black Stone (الحجر الاسود) and Gate of the House (Kabah)’.

قال: وسألته لم سمي الحطيم؟ قال لان الناس يحطم بعضهم بعضا هنا لك.

He (the narrator) said, ‘And I asked him about Al-Hateym? Heasws said: ‘Because the people squash (يحطم) each other over there’.[255]

(باب 142 - علة وجوب الحج والطواف بالبيت وجميع المناسك)

Chapter 142 – Reason for the Obligation of the Hajj, and the Circumambulation of the House (Kabah), and the entirety of the rituals

حدثنا أبي رضي الله عنه قال: حدثنا علي بن سليمان الرازي قال: حدثنا محمد بن الحسين بن أبي الخطاب قال: حدثنا محمد بن سنان عن اسماعيل بن جابر وعبد الكريم بن عمر عن عبد الحميد بن أبي الديلم عن أبي عبد الله (ع) قال: ان الله تبارك وتعالى لما أراد أن يتوب على آدم (ع) أرسل إليه جبرئيل فقال له السلام عليك يا آدم الصابر على بليته التائب عن خطيئته ان الله تبارك وتعالى بعثنى اليك لاعلمك المناسك التي يريد أن يتوب عليك بها، وأخذ جبرئيل بيده وانطلق به حتى اتى البيت

My father narrated to me, from Ali Bin Suleyman Al Razy, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Umar, from Abd Al Hameed Bin Abu Al Daylam,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Blessed and High Intended that Heazwj Turn to Adamas (with Mercy), Sent Jibraeelas to himas. So heas said: ‘Peace be upon youas, O Adamas! O patient one upon his afflictions, O repentant one upon hisas error! Allahazwj Blessed and High Sent meas to youas, to teach youas the rituals which Heazwj Wants youas to turn to Himazwj by’. And Jibraeelas grabbed by hisas hand and went with himas until heas came to the House (Kabah)

فنزلت عليه غمامة من السماء فقال له جبرئيل خط برجلك حيث اظلك هذا الغمام ثم انطلق به حتى اتى به منى فاراه موضع مسجد منى فخطه وخط المسجد الحرام بعد ما خط مكان البيت ثم انطلق به إلى عرفات فاقامه على العرفة وقال له: إذا غربت الشمس فاعترف بذنبك سبع مرات ففعل ذلك آدم ولذلك سمي العرفة لان آدم (ع) اعترف عليه بذنبه فجعل ذلك سنة في ولده يعترفون بذنوبهم كما اعترف ابوهم ويسألون الله عزوجل التوبة كما سألها أبوهم آدم

So the clouds descended upon himas from the sky. So Jibraeelas said to himas: ‘Draw a line with youras leg where this cloud is shading youas’. Then heas went with himas until heas came with himas to Mina. So heas showed himas a place of a Masjid of Mina. So heas drew a line, and the line of the Sacred Masjid, after having drawn the line of the place of the House (Kabah). Then heas went with himas to Arafaat. So heas made himas stand upon the Arafaat and said: ‘When the sun goes down, so acknowledge your sin seven times’. So Adamas did that, and it was due to that, Al-Arafaat was named as such, because Adamas acknowledged (اعترف) hisas sin at it. So, that flowed as a Sunnah in hisas offspring who are acknowledging their sins just as their fatheras acknowledge hisas, and they are asking Allahazwj Mighty and Majestic, the repentance just as their fatheras Adamas had asked it.

ثم أمره جبرئيل (ع) فافاض عن عرفات فمر على الجبال السبعة فأمره ان يكبر على كل جبل اربع تكبيرات ففعل ذلك آدم ثم انتهى به إلى جمع ثلث الليل فجمع فيها بين صلاة المغرب وبين صلاة العشاء الآخرة فلذلك سمى جمعا لان آدم جمع فيها بين صلاتين فوقعت العتمة في تلك الليلة ثلث الليل في ذلك الموضع

Then Jibraeelas ordered himas, so they went from Arafaat. So they passed by seven mountain, and heas ordered himas that heas should exclaim four exclamations (of the Greatness of Allahazwj) upon each mountain. So Adamas did that. Then heas ended up with himas at Jama’a in the third of the night, wherein they gathered together between Al-Magrib Prayer, and Al-Isha the last Prayer. Thus, it is due to that, Jama’a was named as such, because Adamas gathered together therein between two Prayers. So the darkness occurred in that night, a third of the night, in that place.

ثم أمره أن يتبطح في بطحاء جمع، فاتبطح حتى انفجر الصبح ثم امره أن يصعد على الجبل جبل جمع، وأمره إذا طلعت الشمس أن يعترف بذنبه سبع مرات ويسأل الله تعالى التوبة والمغفرة سبع مرات ففعل ذلك آدم كما أمره جبرئيل وأنما جعل اعترافين ليكون سنة في ولده فمن لم يدرك عرفات وادرك جمعا فقد وفي بحجه

Then heas ordered himas that heas should collect pebbles in Jama’a, so heas collected, until the dawn broke. Then heas ordered himas that heas should climb upon a mountain, a mountain of Jama’a, and ordered himas, when the sun emerges that heas should acknowledge hisas sin seven times, and ask Allahazwj the High for (Accepting) the repentance and the Forgiveness, seven times. So Adamas did that just as Jibraeelas had ordered himas to. But rather, the two acknowledgements became a Sunnah in hisas children. So the one who did not see Arafaat, and saw Jama’a, so he has fulfilled his Hajj.

فافاض آدم من جمع إلى منى فبلغ منى ضحي فأمره أن يصلي ركعتين في مسجد منى ثم أمره أن يقرب إلى الله تعالى قربانا ليتقبل الله منه ويعلم ان الله قد تاب عليه ويكون سنة في ولده القربان فقرب آدم (ع) قربانا فقيل الله منه قربانه وأرسل الله عزوجل نارا من السماء فقبضت قربان آدم فقال له جبرئيل ان الله تبارك وتعالى قد احسن اليك إذا علمك المناسك التي تاب عليك بها وقبل قربانك فاحلق رأسك تواضعا لله تعالى إذ قبل قربانك، فحلق آدم رأسه تواضعا لله تبارك وتعالى،

So Adamas went from Jama’a to Mina (for the sacrifice). So heas (Jibraeelas) ordered him that heas should Pray two Cycle in a Masjid of Mina. Then heas ordered himas that heas offer to Allahazwj the High a sacrifice, for Allahazwj to Accept it from himas, and heas would know that Allahazwj has Turned towards himas, and it became a Sunnah in hisas children, the sacrifice. So Adamas offered a sacrifice, and Allahazwj Mighty and Majestic Sent a flame from the sky, so it seized the sacrifice of Adamas. So Jibraeelas said to himas that Allahazwj Blessed and High has Favoured upon youas that Heazwj Taught youas the rituals which youas can repent to Himazwj by, and Accepted youras sacrifice, therefore shave youras head in reverence for Allahazwj the High, since youras sacrifice has been Accepted’. So Adamas shaved off hisas head in reverence to Allahazwj Blessed and High.

ثم اخذ جبرئيل بيد آدم فانطلق به إلى البيت فعرض له إبليس عند الجمرة العقبة فقال له يا آدم أين تريد؟ قال جبرئيل يا آدم ارمه بسبع حصيات وكبر مع كل حصاة تكبيرة ففعل ذلك آدم كما أمره جبرئيل، فذهب إبليس

Then Jibraeelas grabbed the hand of Adamas, so heas went with himas to the House (Kabah). Ibleesla appeared to himas at al-Jamarat of Al-Aqaba. So hela said to himas, ‘O Adamas! What are you intending?’ Jibraeella said: ‘O Adamas! Pelt himla, with seven pebbles, and exclaim with each pebbles, an exclamation (of the Greatness of Allahazwj)’. So Adamas did that just as Jibraeelas had ordered himas to do. So Ibleesla went away.

ثم أخذ جبرئيل بيده في اليوم الثاني فانطلق به إلى الجمرة الاولى فعرض له إبليس، فقال له جبرئيل ارمه بسبع حصيات وكبر مع كل حصاة تكبيرة ففعل آدم ذلك فذهب إبليس، ثم عرض له عند الجمرة الثانية فقال له يا آدم أين تريد؟ فقال جبرئيل: ارمه بسبع حصيات وكبر مع كل حصاة ففعل ذلك آدم فذهب إبليس

The Jibraeella grabbed hisas hand on the second day, so heas went with himas to the first Al-Jamarat. So Ibleesla appeared to himas, and Jibraeelas said to himas: ‘Pelt himla with seven pebbles, and exclaim with each pelting, an exclamation (of the Greatness of Allahazwj)’. So Adamas did that, and Ibleesla went away. Then hela appeared to him at the second Al-Jamarat, so hela said to himas, ‘O Adamas! What are you intending?’ So Jibraeella said: ‘Pelt himla with seven pebbles, and exclaim with each pebble, an exclamation (of the Greatness of Allahazwj)’. So Adamas did that.

ثم عرض له عند الجمرة الثالثة فقال له يا آدم أين تريد؟ فقال له جبرئيل ارمه بسبع حصيات وكبر مع كل حصاة تكبيرة ففعل ذلك آدم فذهب إبليس ثم فعل ذلك به في اليوم الثالث والرابع فذهب إبليس فقال له جبرئيل انك لن تراه بعد مقامك هذا أبدا،

Then hela appeared to himas at the third Al-Jamarat, so hela said to himas, ‘O Adamas! What are youas intending?’ So Jibraeelas said to himas: ‘Pelt himla with seven pebbles, and exclaim with each pebble, an exclamation (of the Greatness of Allahazwj)’. So Adamas did that, and Ibleesla went away. So that happened with him on the third day, and the fourth, and Ibleesla went away. So Jibraeelas said to himas: ‘Youas will never seen himla after this place of yoursas, ever’.

ثم انطلق به إلى البيت فأمره أن يطوف بالبيت سبع مرات ففعل ذلك آدم فقال له جبرئيل ان الله تبارك وتعالى قد غفر لك وقبل توبتك وحلت لك زوجتك.

Then heas went with himas to the House (Kabah). So heas ordered himas that heas should circumambulate the House (Kabah) seven times. So Adamas did that. Jibraeelas said to himas: ‘Allahazwj Blessed and High has Forgiven youas, and Accepted youras repentance, and Made youras wife to be Permissible for youas’.[256]

أخبرنا علي بن حبشي بن قونى رحمه الله فيما كتب إلى قال: حدثنا جميل بن زياد قال: حدثنا القاسم بن اسماعيل قال حدثنا محمد بن سلمة عن يحيى بن أبي العلا الرازي ان رجل دخل على أبي عبد الله (ع) فقال: جعلت فداك أخبرني عن قول الله تعالى (ن والقلم وما يسطرون) وأخبرني عن قول الله عزوجل لابليس (فانك من المنظرين إلى يوم الوقت المعلوم) وأخبرني عن هذا البيت كيف صار فريضة على الخلق أن يأتوه؟

Ali Bin Habashy Bin Qawny informed us regarding what was written to him, from Jameel Bin Ziyad, from Al Qasim Bin Ismail, from Muhammad Bin Salma, from Yahya Bin Abu Al A’ala Al Razy who said,

‘A man came over to Abu Abdullahasws, so he said, ‘May I be sacrificed for youasws! Inform me about the Words of Allahazwj the High [68:1] Noon, and I swear by the Pen and what it would be writing; and inform me about the Words of Allahazwj Mighty and Majestic to Ibleesla [15:37] He said: So you are from the Respited ones [15:38] Till the Day of the known time; and inform me about this House (Kabah), how it came to be an Obligation upon the people that they should come to it?’

قال فالتفت أبو عبد الله (ع) إليه وقال ما سألني عن مسألتك أحد قط قبلك ان الله عزوجل لما قال للملائكة اني جاعل في الارض خليفة ضجت الملائكة من ذلك وقالوا: يا رب ان كنت لا بد جاعل في الارض خليفة فاجعله منا ممن يعمل في خلقك بطاعتك فرد عليهم انى اعلم مالا تعلمونت، فظنت الملائكة ان ذلك سخط من الله تعالى عليهم فلا ذوا بالعرش يطوفون به،

He (the narrator) said, ‘So, Abu Abdullahasws turned, and said: ‘No one has ever asked measws what you asked, at all, before you. When Allahazwj Mighty and Majestic Said to the Angels [2:30] And when your Lord Said to the Angels, I am going to Make a Caliph in the earth, the Angels were in uproar from that and said: ‘O Lordazwj! If it was inevitable to Make a Caliph in the earth, so Make him to be from us, from the ones who work among Yourazwj creatures by being obedient to Youazwj’. So Allahazwj Rebuffed them He said: I know what you are not knowing. So the Angels thought that, that was an Anger from Allahazwj the High, against them. So there was nothing by the Throne that they could circumambulate by.

فامر الله تعالى لهم ببيت من مرمر سقفه ياقوتة حمراء واساطينة الزبرجد يدخله كل يوم سبعون ألف ملك لا يدخلونه بعد ذلك إلى يوم الوقت المعلوم قال ويوم الوقت المعلوم يوم ينفخ في الصور نفحة واحدة فيموت إبليس ما بين النفخة الاولى والثانية

So, Allahazwj the High Commanded for a House to be built, from marble, its ceiling being of red rubies, and its pillars being of aquamarine. Every day, seventy thousand Angels enter into it. They would be entering into it after that, up to the day of a known time’. Heasws said: ‘And the day of the known time is the day during which the Trumpet would be blown into with one blowing. So, Ibleesla would be dying, in what is in between the first blowing and the second blowing.

واما نون فكان نهرا في الجنة أشد بياضا من الثلج واحلى من العسل قال الله تعالى له: كن مدادا فكان مدادا، ثم أخذ شجرة فغرسها بيده ثم قال: واليد القوة وليس بحيث تذهب إليه المشبهة تم قال لها كونى قلما ثم قال له اكتب فقال له يا رب وما اكتب قال: اكتب ما هو كائن إلى يوم القيامة ففعل ذلك ثم ختم عليه وقال: لا تنطقن إلى يوم الوقت المعلوم.

And as for [68:1] Noon, so it is a river in the Paradise, more intensely whiter than the snow, and sweeter than the honey’. Allahazwj the High Said to it: “Be ink!” So it was ink. Then Heazwj Took and tree and Planted it by Hisazwj Hands’. Then Heazwj Said: ‘And the Hand, is the Power, and it is not where you are going with it to the resemblances’. Then Heazwj Said to it: “Become a pen!” Then Heazwj Said to it: “Write!” So it said to Himazwj: ‘Lordazwj! What shall I write?’ Heazwj Said: ‘Write what is going to happen up to the Day of Judgement’. So it did that. Then Heazwj Placed a seal upon it, and Said: “Do not speak up to the day of known time”.[257]

حدثنا أبي رضى الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن محمد ابن عيسى عن علي بن حديد عن ابن أبي عمير عن أصحابنا عن أحدهما انه سئل عن ابتداء الطواف فقال ان الله تبارك وتعالى لما أراد خلق آدم (ع) قال للملائكة اني جاعل في الارض خليفة فقال ملكان من الملائكة أتجعل فيها من يفسد فيها ويسفك الدماء،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Ibn Isa, from Ali Bin Hadeed, from Ibn Abu Umeyr, from our companions,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws), having been asked about the beginning of the circumambulation. So heasws said: ‘When Allahazwj Blessed and High Intended to Create Adamas, Said to the Angels  [2:30] I am going to Make a Caliph in the earth. So two Angels from the Angels said: ‘Are You going to Make in it one as shall make mischief therein and shed the blood?’

فوقعت الحجب فيما بينهما وبين الله عزوجل وكان تبارك وتعالى نوره ظاهرا للملائكة فلما وقعت الحجب بينه وبينهما علما انه قد سخط قولهما فقالا للملائكة ما حيلتنا وما وجه توبتنا؟ فقالوا: ما نعرف لكما من التوبة إلا ان تلوذا بالعرش،

So there occurred a Veil in between these two and between Allahazwj Mighty and Majestic. And the Blessed and High, Hisazwj Light was Manifested to the Angels. So when the Veil occurred between Himazwj and these two, they both came to know that their words have Angered Himazwj. So they both said to the Angels: ‘What resources do we have, and what is Hisazwj Perspective for our repentance?’ So they said: ‘We do not know the repentance for the two of you except that you should both take shelter by the Throne’.

قال: فلاذا بالعرش حتى انزل الله تعالى توبتهما ورفعت الحجب فيما بينه وبينهما واجب الله تبارك وتعالى أن يعبد بتلك العبادة فخلق الله البيت في الارض وجعل على العباد الطواف حوله وخلق البيت المعمور في السماء يدخله كل يوم سبعون الف ملك لا يعودون إليه إلى يوم القيامة.

Heasws said: ‘So they took shelter with the Throne until Allahazwj the High Sent down (the Acceptance of) the repentance of both of them, and Raised the veil which was between Himazwj and these two, and Allahazwj Blessed and High Obligated that Heazwj be worshipped by that very worship, so Allahazwj Created the House (Kabah) in the earth, and Made the circumambulation around it to be (obligatory) upon the servants, and Created the Oft-Frequented House (Bayt Al-Mamoor) in the sky. Seventy thousand Angels enter into it every day, not returning to Himazwj up to the Day of Judgement’.[258]

حدثنا أحمد بن زياد بن جعفر الهمداني والحسين بن ابراهيم بن أحمد ابن هشام المؤدب الرازي وعلي بن عبد الله الوراق رضي الله عنهم قالوا حدثنا علي بن ابراهيم بن هاشم عن أبيه، عن الفضل بن يونس قال كان ابن أبي العوجاء من تلامذة الحسن البصري فانحرف عن التوحيد فقيل له ترك مذهب صاحبك ودخلت فيما لا أصل له ولا حقيقة فقال ان صاحبي كان مخلطا كان يقول طورا بالقدر وطورا بالجبر وما اعلمه اعتقد مذهبا دام عليه

Ahmad Bin Ziyad Bin Ja’far Al hamdany and Al Husayn Bin Ibrahim Bin Ahmad Ibn Hisham Al Mowdab Al Razy and Ali Bin Abdullah Al Waraq, from Ali Bin Ibrahim Bin Hashim, from his father, from Al Fazal Bin Yunus who said,

‘Ibn Abu Al Awja was a pupil of Al Hassan Al Basry, so he deviated from the Oneness (Tawheed). So it was said to him, ‘Leave the sect of your master and you have entered into what has neither any origin for it, nor any reality’. So he said, ‘My master is muddled up. Sometimes he was speaking of Pre-destination, sometimes of compulsion, and I do not know of a belief of a sect that he was firm upon’.

قال ودخل مكة تمردا وانكارا على من يحج وكان يكره العلماء مسائلته اياهم ومجالسته لهم لخبث لسانه وفساد سريرته فاتى جعفر بن محمد (ع) فجلس إليه في جماعة من نظرائه ثم قال له يا أبا عبد الله ان المجالس امانات ولا بد لكل من به سعال أن يسعل افتأذن لي في الكلام فقال أبو عبد الله (ع) تكلم بما شئت

He (the narrator) said, ‘And he entered Makkah in rebellion and denial upon the one who argued, and heasws dislike this scholar to come and ask himasws, and sit in hisasws gatherings, due to the malicious tongue of his, and spoilt mannerisms. So he came to Ja’farasws Bin Muhammadasws, and sat among a group of his counterparts. Then he said to himasws, ‘O Abu Abdullahasws! The gatherings are a safe place, and it is a must for each one, if he has to cough, he coughs. Do youasws allow me to speak?’ So Abu Abdullahasws said: ‘Speak with whatever you so desire to’.

فقال إلى كم تدسون هذا البيدر وتلوذون بهذا الحجر وتعبدون هذا البيت المرفوع بالطوب والمدر وتهرولون هرولة البعير إذا نفر ان من فكر في الامر قد علم ان هذا فعل اسسه غير حكيم ولا ذي نظر فقل فانك رأس هذا الامر وسنامه وأبوك اسمه ونظامه

So he said, ‘For how long will you all be walking around these valleys, and taking shelter with this stone (Haj Al-Aswad) , and worshipping this House (Kabah) raised by the bricks and mortar, and trotting around like the trotting of the camels. If a number of people were to think about the matter, they would come to know that this deed was founded by the one who was not wise, nor one with any vision. So speak, for youasws are the head of this matter, and its peak, and yourasws fathersaww (Rasool-Allahsaww) founded it, and its system’.

فقال أبو عبد الله (ع) ان من أضله الله وأعمى قلبه استوخم الحق فلم يستعذبه صار الشيطان وليه يورده مناهل الهلكة ثم لا يصدره وهذا بيت استعبد الله تعالى به خلقه ليختبر به طاعتم في اتيانه فحثهم على تعظيمه وزيارته وجعله محل انبيائه وقبلة للمصلين له فهو شعبة من رضوانه وطريق يؤدى إلى غفرانه منصوب على استواء الكمال ومجتمع العظمة والجلال خلقه الله تعالى قبل دحو الارض بالفى عام واحق من اطيع فيما امر وانتهى عما نهى عنه وزجر، الله المنشئ للارواح والصور

So, Abu Abdullahasws said: ‘The one whom Allahazwj Lets to stray and Blinds his heart, is blackened out from the Truth and does not taste it. The Satanla becomes his guardian, turning him towards the fountains of destruction. Then he does not come out of it. And this House (Kabah), Hisazwj creatures worship Allahazwj the High by it, in order to Test their obedience by it with regards to their coming to it, and the urging for its reverence, and its visitation, and Made it a place for Hisazwj Prophetsas, and a Qiblah (direction) for the Praying ones to Himazwj.

So it is a section of Hisazwj Pleasure, and a way leading to Hisazwj Forgiveness, established upon Perfection, and the entirety of the Magnificence and Majesty. Allahazwj the High Created it two thousand years before the spreading of the land. And Heazwj is more deserving to be obeyed with regards to what Heazwj has Commanded, and to refrain from what Heazwj has Forbidden from, and Enjoined. Allahazwj is the Originator of the Spirits and the images’.

فقال ابن أبي العوجاء ذكرت يا أبا عبد الله فاحلت على غائب فقال ويلك وكيف يكون غائبا من هو في خلقه شاهد واليهم اقرب من حبل الوريد يسمع كلامهم ويرى أشخاصهم ويعلم اسرارهم وانما المخلوق إذا انتقل عن مكان اشتغل به مكان وخلا منه مكان فلا يدرى في المكان الذي صار إليه ما حدث في المكان الذي كان فيه

So, Ibn Ali Al-Awja said, ‘Youasws have mentioned, O Abu Abdullahasws, so youasws are imposing upon One Who is hidden’. So heasws said: ‘Woe be unto you! And how can Heazwj be hidden, the One Who is among Hisazwj creatures as a Witness, and is closer to them than the jugular vein? Heazwj Hears their speech, and Sees their persons, and Knows their secrets. But rather, when the creatures transfer from one place, a place is occupied by him and a place is emptied from him, so he does not know in the place which he has come to be, what is occurring in the place in which he used to be.

فاما الله العظيم الشأن الملك الديان فانه لا يخلو منه مكان ولا يشتغل به مكان ولا يكون إلى مكان اقرب منه إلى مكان والذي بعثه بالايات المحكمة والبراهين الواضحة وايده بنصره واختاره لتبليغ رسالاته صدقنا قوله بان ربه بعثه وكلمه

So, as for Allahazwj the Magnificence, the Glorious, the King, the Judge. There is no place which is empty from Himazwj, nor does Heazwj Occupy a place, nor does a place become closer than Himazwj to another place. And Heazwj is the One Who Sent himsaww with the Signs, the Decisive, and the clear Proofs, and Aided himsaww with Hisazwj Help, and Chose himsaww to deliver Hisazwj Message. Weasws hereby ratify hissaww words as being from hissaww Lordazwj Who Sent himsaww, and Made himsaww speak’.

فقام عنه ابن أبي العوجاء فقال لاصحابه من القانى في بحر هذا سألتكم أن تلتمسوا إلى خمرة فالقيتموني إلى جمرة قالوا ما كنت في مجلسه إلا حقيرا قال انه ابن من حلق رؤس من ترون.

So Ibn Abu Awja arose from himasws, so he said to his companion, ‘Who cast me in this ocean? I asked you all to take me to seek the enjoyable discussion, but you cast me into the fiery embers’. They said, ‘You were not in hisasws gathering except as despicable’. He said, ‘Heasws is a sonasws from the chieftains of the people, the ones you are looking at’.[259]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله بن محمد ابن اسماعيل عن علي بن العباس قال حدثنا القاسم بن ربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا كتب إليه فيما كتب من جواب مسائله ان علة الحج الوفادة إلى الله تعالى وطلب الزيادة والخروج من كل ما قترف وليكون تائبا مما مضى مستأنفا لما يستقبل وما فيه من استخراج الاموال وتعب الابدان وحظرها عن الشهوات واللذات والتقرب في العبادة إلى الله عزوجل والخضوع والاستكانة والذل شاخصا في الحر والبرد والامن والخوف دائبا في ذلك دايما

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Bin Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassanasws Bin Musa Al-Rezaasws wrote to him in answer to what he had written asking himasws of the reason for the Hajj: ‘The delegation to Allahazwj the High, and seeking for the increase, and the going out from everything which one has done and repenting from what has passed, resuming to what is to be faced, and what is therein from the extraction of the wealth, and the tiredness of the bodies, and its cautions from the lustful desires, and the pleasures, and the getting closer to Allahazwj Mighty and Majestic, and the subordination and the submissiveness, and the humbleness of the person in the heat and the cord, and the security and the fear, consistently and forever.

وما في ذلك لجميع الخلق من المنافع والرغبة والرهبة إلى الله سبحانه وتعالى ومنه ترك قساوة القلب وخساسة الانفس ونسيان الذكر وانقطاع الرجا والامل وتجديد الحقوق وخطر الانفس عن الفساد ومنفعة من في المشرق والمغرب ومن في البر والبحر ممن يحج وممن لا يحج من تاجر وجالب وبايع ومشتري وكاسب ومسكين وقضاء حوائج أهل الاطراف والمواضع الممكن لهم الاجتماع فيها كذلك ليشهدوا منافع لهم.

And what is in that for the entirety of the people, from the benefits, and the hoping and the dreading to Allahazwj Glorious and High, and from it is leaving the hardness of the heart, and nastiness of the selves, and the forgetfulness of the remembrance (of Allahazwj), and cutting off of the hope, and the wishes, and the renewal of the rights, and the danger of earning from corrupt ways.

And the benefits of the ones who are in the east and the west, and the land and the sea, from the one who performs Hajj and the one who does not perform Hajj, the one who is a business man, and the dealers, and the seller, and the buyer, and the waged and the unwaged, and fulfilment of the needs of the people on the road, and the people of the surrounding areas, and the place in which for people to gather therein. Similar to that, they witness the benefits for them.

وعلة فرض الحج مرة واحدة لان الله تعالى وضع الفرائض على ادنى القوم قوة فمن تلك الفرائض الحج المفروض واحد ثم رغب أهل القوة على قدر طاعتهم.

And reason for the Obligating the Hajj for one time is because Allahazwj the High Placed the Obligations upon the lowest of the people in strength. So from these Obligations is the Hajj, being Obligatory once. Then the people of strength wish in accordance to their obedience’.

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن يعقوب ابن يزيد عن ابن أبي عمير عن أبي جرير القمي عن أبي عبد الله (ع) قال: الحج فرض على أهل الجدة في كل عام.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Ibn Yazeed, from Ibn Abu Umeyr, from Abu Jareer Al Qummy,

Abu Abdullahasws has said: ‘The Hajj is Obligatory upon the people of Jeddah in every year’.

حدثنا أحمد بن الحسن قال حدثنا أحمد بن ادريس عن محمد بن أحمد عن أحمد ابن محمد عن علي بن مهزيار عن عبد الله بن الحسين الميثمى رفعه إلى أبي عبد الله (ع) قال: ان في كتاب الله تعالى فيما انزل (ولله على الناس حج البيت في كل عام - من استطاع إليه سبيلا).

Ahmad Bin Al Hassan narrated to us, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad, from Ali Bin Mahziyar, from Abdullah Bin Al Husayn Al Maysami,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘It has been Revealed in the Book of Allahazwj the High with regards to it [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, in every year -(upon) everyone who is able to undertake the journey to it’.[260]

حدثنا علي بن أحمد بن محمد رحمه الله ومحمد بن أحمد السناني والحسين ابن ابراهيم بن أحمد بن هشام المؤدب قالوا حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل قال حدثنا علي بن العباس عن عمر بن عبد العزيز عن رجل قال حدثنا هشام بن الحكم قال: سألت أبا عبد الله (ع) فقلت له ما العلة التي من أجلها كلف الله العباد الحج والطواف والبيت؟

Ali Bin Muhammad narrated to us and Muhammad Bin Ahmad Al Sinany, and Al Husayn Ibn Ibrahim Bin Ahmad Bin Hisham Al Mowdab narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from umar Bin Abdul Aziz, from a man, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullahasws, so I said to himasws, ‘What is the reason due to which Allahazwj Assigned the Hajj for the servant, and the circumambulating of the House (Kabah)?’

فقال ان الله تعالى خلق الخلق لا لعلة إلا إنه شاء ففعل فخلقهم إلى وقت مؤجل وأمرهم ونهاهم ما يكون من أمر الطاعة في الدين ومصلحتهم من أمر دنياهم فجعل فيه الاجتماع من المشرق والمغرب ليتعارفوا وليتربح كل قوم من التجارات من بلد إلى بلد ولينتفع بذلك المكارى والجمال ولتعرف آثار رسول الله صلى الله عليه وآله وتعرف أخباره ويذكر ولا ينسى ولو كان كل قوم انما يتكلون على بلادهم وما فيها هلكوا وخرجت البلاد وسقط الجلب والارباح وعميت الاخبار ولم يقفوا على ذلك فذلك علة الحج.

So heasws said: ‘Allahazwj the High Created the creatures, not for a reason except that Heazwj so Desired it, so Heazwj Did it. So Heazwj Created them for a definite term, and Commanded them and Prohibited them from matter pertaining to obedience in the Religion and for the correction of the matters of their world. Thus, Heazwj Made in it the gathering from the east and the west, in order for them to recognise (each other) and profit (from each other) from the businesses from a city to a city, and to benefit by that the hirers of the camels, and to recognise the effects (Ahadeeth) of Rasool-Allahsaww, and to recognise hissaww news, and to remember and not forget. And if every people were to rely upon their own cities and what is therein, they would have perished, and they would have gone out from the cities, and their profits would have fallen, and they would have been blind to the news (Ahadeeth), and would not have pondered upon that. So, that is the reason for the Hajj’.[261]

حدثنا علي بن أحمد رحمه الله قال حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة الطواف بالبيت ان الله تبارك وتعالى قال للملائكة اني جاعل في الارض خليفة قالوا أتجعل فيها من يفسد فيها ويسفك الدماء فردوا على الله تبارك وتعالى هذا الجواب فعلموا انهم اذنبوا فندموا فلاذوا بالعرش فاستغفروا فاحب الله تعالى أن يتعبد بمثل ذلك العباد فوضع في السماء الرابعة بيتا بحذاء العرش يسمى الضراح ثم وضع في السماء الدنيا بيتا يسمى البيت المعمور بحذاء الضراح ثم وضع هذا البيت بحذاء البيت المعمور ثم أمر آدم فطاف به فتاب الله عليه وجرى ذلك في ولده إلى يوم القيامة.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Ibn Sinan that Al-Rezaasws wrote to him in answer to his question of the reason for the Circumambulation of the House: ‘Allahazwj Blessed and High Said to the Angels [2:30] I am going to Make a Caliph in the earth, they said: Are You going to Make in it one as shall make mischief therein and shed the blood? So they responded to Allahazwj with this answer. So they knew that they had sinned. So they were regretful and took shelter by the Throne and sough Forgiveness. So Allahazwj Loved that Heazwj be worshipped by similar to that worship, so Heazwj Placed a House in the fourth sky, at the base of the Throne called Al-Zaraah. Then Heazwj Placed a House in the sky of the world, called Bayt Al-Mamoor, at the base of A-Zaraah. Then Heazwj Placed this House (Kabah) at the base of Bayt Al-Mamoor. Then Heazwj Commanded Adamas, so heas circumambulated by it. So Heazwj Turned towards him as (Mercifully), and that flowed as a Sunnah in hisas children up to the Day of Judgement’.[262]

أخبرنا علي بن حاتم قال حدثنا حميد بن زياد قال حدثنا الحسن بن محمد بن سماعة قال حدثنى الحسين بن هاشم عن عبد الله بن مسكان عن أبي حمزة الثمالي قال دخلت على أبي جعفر (ع) وهو جالس على الباب الذي إلى المسجد وهو ينظر إلى الناس يطوفون فقال يا أبا حمزة بما أمروا هؤلاء؟ قال فلم ادر ما أرد عليه قال انما أمروا أن يطوفوا بهذه الاحجار ثم يأتونا فيعلمونا ولا يتهم.

Ali Bin Hatim informed us, from Hameed Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Al Husayn Bin hashim, from Abdullah Bin Muskan, from Abu Hamza Al Sumaly who said,

‘I went over to Abu Ja’farasws, and heasws was seated at the door leading to the (Sacred) Masjid, and heasws was looking at the people circumambulating, so heasws said: ‘O Abu Hamza! With what have these (people) been Commanded with?’ He (Abu Hamza) said, ‘I did not know what to respond to himasws with. Heasws said :’But rather, they have been Commanded that they should circumambulate by these stones, then come to usasws, so they would let usasws know of their Wilayah (love) for usasws’.[263]

(باب 143 - العلة التي من أجلها صار الطواف سبعة أشواط)

Chapter 143 – The reason due to which the circumambulation came to be of seven circuits

حدثنا علي بن حاتم قال حدثنا القاسم بن محمد قال حدثنا حمدان بن الحسين عن الحسين بن الوليد عن أبي بكر عن حنان بن سدير عن أبي حمزة الثمالي عن علي بن الحسين (ع) قال قلت لم صار الطواف سبعة اشواط؟ قال لان الله تبارك وتعالى قال للملائكة اني جاعل في الارض خليفة فردوا على الله تبارك وتعالى وقالوا اتجعل فيها من يفسد فيها ويسفك الدماء قال الله اني اعلم ما تعملون وكان لا يحجبهم عن نوره فحجبهم عن نوره سبعة آلاف عام فلاذوا بالعرش سبعة آلاف سنة فرحمهم وتاب عليهم وجعل لهم البيت المعمور الذي في السماء الرابعة وجعله مثابة ووضع البيت الحرام تحت البيت المعمور فجعله مثابة للناس وامنا فصار الطواف سبعة اشواط واجبا على العباد لكل الف سنة شوطا واحدا.

Ali Bin Hatim narrated to us, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Abu Bakr, from hanan Bin Sudeyr, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws, said, ‘I said, ‘Why did the circumambulation come to be of seven circuits?’ Heasws said: ‘Because Allahazwj Blessed and High Said to the Angels [2:30] I am going to Make a Caliph in the earth. So they responded to Allahazwj Blessed and High and said: ‘Are You going to Make in it one as shall make mischief therein and shed the blood?’ Allahazwj Said I know what you are not knowing. And they were not Veiled from Hisazwj Light. So they were (from then on) Veiled from Hisazwj Light for seven thousand years. So they took shelter by the Throne for seven thousand years. So Heazwj was Merciful to them and Turned towards them (Mercifully), and Made for them the Bayt Al-Mamoor which is in the fourth sky, and Made it as a refuge, and Placed the Sacred House (Kabah) underneath the Bayt Al-Mamoor. So Heazwj Made it a refuge for the people, and a security for them. Thus, the circumambulation of seven circuits is Obligated upon the servants, for every thousand years, one circuit’.[264]

وعنه قال حدثنى أبو القاسم حميد بن زياد قال حدثنا عبد الله بن احمد عن علي بن الحسين الطاطرى، عن محمد بن زياد عن أبي خديجة قال سمعت أبا عبد الله (ع) يقول مر بأبي (ع) رجل وهو يطوف فضرب بيده على منكبه ثم قال اسألك عن خصاك ثلاث لا يعرفهن غيرك وغير رجل آخر فسكت عنه حتى فرغ من طوافه ثم دخل الحجر فصلى ركعتين وانا معه فلما فرغ نادى أين هذا السائل؟ فجاء فجلس بين يديه فقال له سل فسأله عن (ن والقلم وما يسطرون) فاجابه

And he said, ‘Abu Al Qasim Hameed Bin Ziyad narrated to me, from Abdullah Bin Ahmad, from Ali Bin Al Husayn Al tatary, from Muhammad Bin Ziyad, from Abu Khadeeja who said,

‘I heard Abu Abdullahasws saying: ‘A man passed by myasws fatherasws, and heasws was circumambulating. So he struck his hand upon hisasws shoulder, then said: ‘I ask youasws about three qualities which no one apart from youasws recognises, or another man’. So heasws remained silent from him, until heasws was free from hisasws circumambulation. Then heasws entered towards the (Black) Stone, so heasws Prayed two Cycles, and I was with himasws. So when heasws was free, heasws called out: ‘Where is the questioner?’ So he came, and was seated in front of himasws. So heasws said to him: ‘Ask’. So he asked himasws about [68:1] Noon, and I swear by the Pen and what it will be writing. So heasws answered him.

ثم قال حدثنى عن الملائكة حين ردوا على الرب حيث غضب عليهم وكيف رضى عنهم فقال ان الملائكة طافوا بالعرش سبعة آلاف سنة يدعونه ويستغفرونه ويسألونه أن يرضى عنهم فرضى عنهم بعد سبع سنين فقال صدقت

Then heasws said: ‘Narrate to me about the Angels when they responded to the Lordazwj where Heasws was Angered against them, and how Heazwj was Pleased from them’. So heasws said: ‘The Angels circumambulated the Throne for seven thousand year, supplicating to Himazwj, and seeking Hisazwj Forgiveness, and asking Himazwj, and Heazwj should be Pleased with them. So Heazwj was Pleased from them after seven years’. So he said, ‘You have spoken the truth’.

ثم قال حدثنى عن رضى الرب عن آدم فقال ان آدم انزل فنزل في الهند وسأل ربه تعالى هذا البيت فأمره أن يأتيه فيطوف به اسبوعا ويأتي منى وعرفات فيقضى مناسكه كلها فجاء من الهند وكان موضع قدميه حيث يطأ عليه عمران وما بين القدم إلى القدم صحارى ليس فيها شئ

Then he said, ‘Narrate to me about the Pleasure of the Lordazwj about Adamas’. So heasws said: ‘Adamas descended, so heas descended in India, and asked hisas Lordazwj the High for this House (Kabah). So Heazwj Commanded himas that heas should come to it, and heas should circumambulate by it for a week, then go over to Mina and Arafaat, so heas should fulfill hisas rituals, all of them. So heas came from India, and the place of hisas feet where heas trod upon, became populated, and what was between the step to the step, was desert and there was nothing in it.

ثم جاء إلى البيت فطاف اسبوعا واتى مناسكه فقضاها كما أمره الله فقبل الله منه التوبة وغفر له

Then heas came to the House (Kabah), so heas circumambulated it for a week, and was Given hisas rituals, so he fulfilled these just as Heazwj had been Commanded with. So the repentance was Accepted from himas, and there was Forgiveness for himas’.

قال فجعل طواف آدم لما طافت الملائكة بالعرش سبع سنين فقال جبرئيل هنيئا لك يا آدم قد غفر لك لقد ظفت بهذا البيت قبلك بثلاثة آلاف سنة فقال آدم يا رب اغفر لي ولذريتي من بعدى فقال نعم من آمن منهم بى وبرسلي

Heasws said: ‘So the circumambulation of Adamas was Made to be when the Angels circumambulated by the Throne for seven years. So Jibraeelas said: ‘Congratulations to youas, O Adamas! Youas have been Forgiven, for Ias have circumambulated by this House before youas, by three thousand years. So Adamas said: ‘O Lordazwj! Forgive meas, and myas offspring from after meas’. So Heazwj Said: “Yes, the one who believes in Meazwj, and in Myazwj Rasoolas’.

فقال صدقت ومضى فقال أبي (ع) هذا جبرئيل اتاكم يعلمكم معالم دينكم.

So he (the questioner) said, ‘Youasws have spoken the truth’, and left. So myasws fatherasws said: ‘This was Jibraeelas, coming to you in order to teach the matters of your Religion (to people)’.[265]

––––––––

(باب 144 - العلة التي من أجلها صارت العمرة على الناس) (واجبة بمنزلة الحج)

Chapter 144 – The reason due to which the Umrah came to be Obligatory upon the people at the status of the Hajj

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد ابن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسين بن سعيد عن ابن أبي عمير وحماد وصفوان بن يحيى وفضالة بن أيوب عن معاوية بن عمار عن أبي عبد الله (ع) قال العمرة واجبة على الخلق بمنزلة الحج من استطاع لان الله تعالى يقول واتموا الحج والعمرة لله وانما نزلت العمرة بالمدينة، وافضل العمرة عمرة رجب.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad iBn Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn, from Ibn Abu Umeyr and Hamaad and Safwan Bin Yahya and Fazalat Bin Ayoub, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘The Umrah is an Obligation upon the people at the status of the Hajj, for the one who has the ability for it, because Allahazwj the High is Saying [2:196] And complete the Hajj and the Umrah for Allah. But rather, it was Revealed at Al-Medina, and the most preferable Umrah, is Umrah of (month of) Rajab’.[266]

(باب 145 - العلة التي من أجلها يجوز للمحرم أن يستاك)

Chapter 145 – The reason due to which it is allowed for the one in Ihraam to brush his teeth

أبي رحمه الله قال حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن ابن أبي عمير عن معاوية عن أبي عبد الله (ع) قال: قلت المحرم يستاك؟ قال نعم قلت فان أدمى يستاك؟ قال نعم هو من السنة.

My father said, ‘Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Muawiya,

(The narrator says I asked) from Abu Abdullahasws, ‘Can the one in Ihraam brush his teeth?’ Heasws said: ‘Yes’. I said, ‘So, (what) if blood flows when he brushes his teeth?’ Heasws said: ‘Yes, it is (in order as it is) from the Sunnah’.[267]

(باب 147 - العلة التي من أجلها لا يستحب الهدى إلى) (الكعبة وما يجب أن يعمل بما قد جعل هديا للكعبة)

Chapter 147 – The reason due to which due to which it is not recommended to gift to the Kabah, and what it Obligates upon the one who does make a gift to the Kabah

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن عبد الله بن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عن علي (ع) قال لو كان لي واديان يسيلان ذهبا وفضة ما أهديت إلى الكعبة شيئا لانه يصير إلى الحجبة دون المساكين.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Abdullah Bin Al Mugheira, from Al Sakkuny,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws, from Aliasws having said: ‘If there were two valleys for measws streaming with gold and silver, Iasws would not gift anything to the Kabah, because it goes to the guards (at the Kabah) rather than the poor’.[268]

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن بنان بن محمد عن موسى ابن القاسم عن علي بن جعفر عن أخيه أبي الحسن عليهم السلام قال: سألته عن رجل جعل جاريته هديا للكعبة كيف يصنع بها؟ فقال ان أبي عليه السلام أتاه رجل قد جعل جاريته هديا للكعبة فقال له قوم الجارية أو بعها ثم مر مناديا يقوم على الحجر فينادي ألا من قصرت نفقته أو قطع به طريقه أو نفذ طعامه، فليأت فلان بن فلان، ومره أن يعطى أولا فأولا حتى ينفذ ثمن الجارية.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Banan Bin Muhammad, from Musa Ibn Al Qasim Ibn Al Qasim, from Ali Bin Ja’far,

(It has been narrated) from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man who made a slave girl as a gift to the Kabah, what should be done with her?’ So heasws said: ‘A man came to myasws fatherasws, having made his slave girl as a gift to the Kabah. So heasws said: ‘Evaluate the slave girl or sell her, then order a caller to stand at the Black Stone, so he should call out, ‘Indeed! The one who is short of expenses, or his way has been cut-off (by bandits), or his food is insufficient, so let him come to so and so, son of so and so’; and order him that he should give on a first come first served basis until the value of the slave girl is spent’.[269]

حدثنى محمد بن علي ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن حماد بن عيسى عن حريز قال أخبرني ياسين قال سمعت أبا جعفر عليه السلام يقول: ان قوما أقبلوا من مصر، فمات رجل فأوصى إلى رجل بألف درهم للكعبة، فلما قدم مكة سأل عن ذلك فدلوه على بني شيبة، فأتاهم فأخبرهم الخبر فقالوا قد برءت ذمتك ادفعها الينا،

Muhammad Bin Ali Majaylawiya narrated to me, from Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Hareyz, from Yaseen who said,

‘I heard Abu Ja’farasws saying: ‘A group of people came from Egypt, and a man died. So he bequeathed to a man with a thousand Dirhams for the Kabah. So when he proceeded to Makkah, he asked about that. So they pointed him to the Clan of Sheyba. So he went to them and informed them of the news. So they said, ‘You are free from your responsibility. Hand it over to us’.

فقام الرجل فسأل الناس فدلوه على أبي جعفر محمد بن علي عليهما السلام، قال أبو جعفر محمد بن علي عليهما السلام فأتاني فسألني فقلت له: ان الكعبة غنية عن هذا أنظر إلى من أم هذا البيت وقطع أو ذهبت نفقته أو ضلت راحلته أو عجزان يرجع إلى أهله فادفعها إلى هؤلاء الذين سميت لك،

So the man arose and asked the people (again). So they pointed him to Abu Ja’far Muhammadasws Bin Aliasws. Abu Ja’far Muhammad Bin Aliasws said: ‘So he came over to measws and asked measws. So heasws said to him: ‘The Kabah is needless from this. Look around to the ones (visitors) of this House (Kabah), and the one who has been cut-off, or his expenses have gone, or his ride has strayed, or he is frustrated and is returning to his family, so hand it over to those ones whom Iasws have named for you’.

قال: فأتى الرجل بني شيبة فأخبرهم بقول أبي جعفر عليه السلام فقالوا هذا ضال مبتدع ليس يؤخذ عنه ولا علم له، ونحن نسألك بحق هذا البيت وبحق كذا وكذا لما أبلغته عنا هذا الكلام

He (the narrator) said: ‘So the man went to the Clan of Sheyba and informed them of the words of Abu Ja’farasws. So they said, ‘This one is a strayed one, an innovator. There is no one taking (as Verdicts) from himasws, and there is no knowledge to himasws, while we ask you by the right of this House, and by the right of such and such, when you deliver this speech of ours to himasws’.

قال فأتيت أبا جعفر عليه السلام فقلت له لقيت بني شيبة فأخبرتهم فزعموا انك كذا وكذا وانك لا علم لك ثم سألوني بالله العظيم لما ابلغك ما قالوا قال وأنا اسألك بما سألوك لما أتيتهم فقلت لهم، ان من علمي لو وليت شيئا من أمور المسلمين لقطعت أيديهم ثم علقتها في أستار الكعبة، ثم أقمتهم على المصطبة، ثم أمرت مناديا ينادي ألا ان هؤلاء سراق الله فاعرفوهم.

He said, ‘So I came over to Abu Ja’farasws and said to himasws, ‘I met the Clan of Sheyba, so I informed them, and they claim that youasws are such and such, and that youasws are such that there is no knowledge with youasws. Then they asked me, by Allahazwj the Magnificent, to deliver what they have said’. Heasws said: ‘And Iasws ask you with what you have been asked by, when you go to them, so say to them, ‘From myasws knowledge is, if Iasws had the slightest control from the affairs of the Muslims, Iasws would cut-off their hands, then hang them in the curtains of the Kabah. Then Iasws would make them stand upon the bench, then order a caller to call out, ‘Indeed! These are thieves of Allahazwj, so recognise them!’[270]

حدثنا محمد بن الحسن رحمه الله قال حدثنا الحسن بن متيل عن محمد ابن الحسين بن أبي الخطاب عن جعفر بن بشير، عن ابان عن ابن الحر عن أبي عبد الله عليه السلام قال جاء رجل إلى أبي جعفر فقال: إنى أهديت جارية إلى الكعبة فأعطيت بها خمسمائة دينار فما ترى؟ قال: بعها ثم خذ ثمنها ثم قم على هذا الحائط يعني الحجر ثم نادواعط كل منقطع به وكل محتاج من الحاج.

Muhammad Bin Al Hassan narrated to us, from Al Hassan Bin Mateyl, from Muhammad Ibn Al Husayn Bin Abu Al Khatab, from Ja’far Bin Basheer, from Aban, from Ibn Al Hurr,

Abu Abdullahasws has said: ‘A man came over to Abu Ja’farasws, so he said, ‘I have gifted a slave girl to the Kabah and she was given five hundred Dinaars, so what is yourasws view?’ Heasws said: ‘Sell her, take her value, then stand upon this wall, meaning the (Black) Stone, then call out, and give to every cut-off person and every needy one from the Pilgrims’.[271]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحسين الميثمي عن أخويه محمد وأحمد عن علي بن يعقوب الهاشمي عن مروان ابن مسلم عن سعيد بن عمر الجعفي عن رجل من أهل مصر قال: أوصى أخي بجارية كانت له مغنية فارهة وجعلها هديا لبيت الله الحرام، فقدمت مكة فسألت فقيل لي ادفعها إلى بني شيبة وقيل لي غير ذلك من القول فاختلف على فيه، فقال لي رجل من أهل المسجدا ألا ارشدك إلى من يرشدك في هذا إلى الحق، قلت: بلى قال فأشار إلى شيخ جالس في المسجد فقال هذا جعفر بن محمد عليه السلام فاسأله

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Husayn Al Maysami, from his two brothers Muhammad and Ahmad, from Ali Bin Yaqoub Al Hashimy, from Marwan Ibn Muslim, from Saeed Bin Umar Al Ju’fy, from a man from the people of Egypt who said,

‘My brother bequeathed to me with a slave girl who was a skilful singer of his, and made her as a gift to the House of Allahazwj (Kabah), the Sacred. So I proceeded to Makkah, and asked around, so it was said to me, ‘Hand her over to the Clan of Sheyba’, and it was said to me other than that from the word (in town). Thus, there was an uneasiness to me with regards to it. A man from the Masjid said to me, ‘Shall I guide you to the one who will Guide you to the Truth with regards to it?’ I said, ‘Yes’. So he gestured towards a Sheykh seated in the Masjid, and said, ‘This is Ja’farasws Bin Muhammadasws, so ask himasws’. 

قال: فأتيته فسألته وقصصت عليه القصة، فقال: ان الكعبة لا تأكل ولا تشرب وما أهدى لها فهو لزوارها، فبع الجارية، وقم على الحجر فناد هل من منقطع به؟ وهل من محتاج من زوارها؟ فإذا أتوك فسل عنهم واعطهم واقسم فيهم ثمنها قال: فقلت له ان بعض من سألته أمرني بدفعها إلى بني شيبة، فقال: أما ان قائمنا لو قد قام لقد أخذهم وقطع أيديهم وطاف بهم وقال: هؤلاء سراق الله.

He said, ‘So I went over to himasws, and I asked himasws, and related to himasws, the story. So heasws said: ‘The Kabah neither eats nor does it drink, and whatever is gifted to it, so it is for its visitors. Therefore, sell the slave girl, and stand at the (Black) Stone, and call out, ‘Is there anyone who has been cut-off (by bandits)? And is there anyone who is needy, from the visitors to it? So if they come to you, ask about them, and give to them, and distribute among them, her price’. I said, ‘Someone I asked ordered me to hand it over to the Clan of Sheyba’. So heasws said: ‘But, ourasws Qaimasws, when heasws arises, would seize them, and cut-off their hands, and circumambulate with them, and said: ‘These are the thieves (stealing from) Allahazwj!’[272]

حدثني محمد بن موسى بن المتوكل قال حدثني علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن أبيه باسناده عن بعض أصحابنا قال: دفعت إلى امرأة غزلا وقالت لي ادفعه بمكة ليخاط به كسوة الكعبة، فكرهت ان ادفعه إلى الحجبة وأنا اعرفهم فلما صرت إلى المدينة دخلت على أبي جعفر عليه السلام فقلت له جعلت فداك ان امرأة أعطتني غزلا وأمرتني ان ادفعه بمكة ليخاط به كسوة لكعبة فكرهت ان ادفعه إلى الحجبة فقال اشتر به عسلا وزعفرانا وخذ طين قبر أبي عبد الله عليه السلام واعجنه بماء السماء واجعل فيه شيئا من العسل والزعفران وفرقه على الشيعة ليداووا به مرضاهم.

Muhammad Bin Musa Bin Al Mutawakkl narrated to me, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, by his chain, from one of our companions who said,

‘A woman handed over an embroidered material and said to me, ‘Hand it over for it to be sewn to the covering of the Kabah. I disliked that I should hand it over to the guards (at the Kabah), and I knew them (what type of people they are). So when I went to Al-Medina, I went over to Abu Ja’farasws, so I said to himasws, ‘May I be sacrificed for youasws! A woman gave me an embroidered material and asked me that I should hand it over at Makkah for it to be sewn to the covering of the Kabah, but I disliked it to be handed over to the guards (at the Kabah)’. Heasws said: ‘Buy some honey with it, and saffron, and take some clay from the grave of myasws fatherasws Abu Abdullahasws (Al-Husaynasws), and knead it with the water from the sky (rain), and put some of the honey into it and the saffron, and distribute it among the Shias for them to cure their sick ones with it’.[273]

(باب 148 - العلة التي من أجلها سمى الحج حجا)

Chapter 148 – The reason due to which the Hajj is named as Hajj

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن محمد بن الحسين بن أبي الخطاب عن حماد بن عيسى عن أبان ابن عثمان عمن أخبره عن أبي جعفر عليه السلام قال قلت له لم سمي الحج حجا؟ قال: حج فلان أي أفلح فلان.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Hamaad Bin Isa, from Aban Ibn Usman, from the one who informed him,

(It has been narrated), ‘I said to Abu Ja’farasws, ‘Why was the Hajj named as Hajj?’ Heasws said: ‘So and so has (performed) Hajj, it means so and so has succeeded’.[274]

(باب 149 - العلة التي من أجلها يجب التمتع بالعمرة إلى الحج) دون القران والافراد

Chapter 149 – The reason due to which it is Obligatory upon the Pilgrim (to perform) Umrah Tamatto, besides the pairing (Hajj & Umrah) and the individual

حدثنا أبي رحمه الله قال حدثنا علي بن ابراهيم بن هاشم عن أبيه عن محمد ابن أبي عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي عن أبي عبد الله عليه السلام قال: ان الحج متصل بالعمرة، لان الله عزوجل يقول: (فإذا أمنتم فمن تمتع بالعمرة إلى الحج فما استيسر من الهدى) فليس ينبغي لاحد إلا أن يتمتع لان الله عزوجل أنزل ذلك في كتابه وسنه رسول الله صلى الله عليه وآله.

My father narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Ibn Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby,

Abu Abdullahasws has said: ‘The Hajj is linked with the Umrah, because Allahazwj Mighty and Majestic is Saying [2:196] then when you are secure, whoever benefits by combining the Umrah with the Hajj (should take) what offering is easy to obtain. Thus, it is not befitting for any except that he should (perform Umrah) Tamatto, because Allahazwj Mighty and Majestic Revealed that in Hisazwj Book, and it is a Sunnah of Rasool-Allahsaww’.[275]

(باب 151 - علة غسل دخول البيت)

Chapter 151 – Reason for bathing for entering the House (Kabah)

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن احمد وعبد الله ابني محمد بن عيسى عن محمد بن أبي عمير عن حماد بن عثمان عن عبيد الله بن الحلبي قال سألت أبا عبد الله عليه السلام أتغتسل النساء إذا أتين البيت؟ قال: نعم ان الله عزوجل يقول: (ان طهرا بيتي للطائفين والعاكفين والركع السجود)، فينبغي للعبد أن لا يدخل إلا وهو طاهر قد غسل عنه العرق والاذي وتطهر.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad and Abdullah, the two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Al Halby who said,

‘I asked Abu Abdullahasws, ‘Should the women bathe when they come to the House?’ Heasws said: ‘Yes. Allahazwj Mighty and Majestic is Saying [2:125] Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves. Thus, it is befitting that the servant should not enter Makka unless he is clean, and has washed his sweat, and his body parts, and is clean’.[276]

(باب 152 - علة الرمل بالبيت)

Chapter 152 – Reason for trotting by the House (Kabah)

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله عن ابن فضال عن ثعلبة عن زرارة أو محمد بن مسلم قال: سألت أبا جعفر عليه السلام عن الطواف أيرمل فيه الرجل؟ فقال ان رسول الله صلى الله عليه وآله لما ان قدم مكة وكان بينه وبين المشركين الكتاب الذي قد علمتم، أمر الناس أن يتجلدوا وقال: أخرجوا أعضادكم وأخرج رسول الله صلى الله عليه وآله عضديه ثم رمل بالبيت ليريهم انهم لم يصبهم جهد، فمن أجل ذلك يرمل الناس واني لامشي مشيا، وقد كان علي بن الحسين يمشي مشيا.

My father said, ‘Sa’ad Bin Abdullah Narrated to us, from Ahmad Bin Abu Abdullah, from Ibn Fazaal, from Sa’ajba, from Zarara or Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the circumambulation, should the man walk briskly in it?’ So heasws said: ‘Rasool-Allahsaww, when hesaww proceeded to Makka, and there was in between himsaww and the Polytheists was the writing (agreement) which you know, ordered the people that they should become firm. And hesaww said: ‘Bring out your shoulders!’ And Rasool-Allahsaww brought out hissaww shoulder, then trotted (walked briskly) by the House (Kabah), in order to show them they had not been struck by strain (i.e., the circumambulations is effortless for them). So, it is due to that the people are trotting, and Iasws walk a middle pace, and Aliasws Bin Al-Husaynasws used to walk a middle pace’.[277]

وبهذا الاسناد عن ثعلبة عن يعقوب الاحمر قال: قال أبو عبد الله عليه السلام كان في غزوة الحديبية وادع رسول الله صلى الله عليه وآله أهل مكة ثلاث سنين ثم دخل فقضي نسكه، فمر رسول الله صلى الله عليه وآله بنفر من أصحابه جلوس في فناء الكعبة فقال هؤلاء قومكم على رؤس الجبال لا يرونكم فيروا فيكم ضعفا، قال فقاموا فشدوا أزرهم وشدوا ايديهم على اوساطهم ثم رملوا.

And by this chain, from Sa’alba, from Yaqoub Al-Ahmar who said, ‘Abu Abdullahasws said: ‘And it was in the military expedition of Hudeybiyya, and Rasool-Allahsaww left the people of Makkah for three years. Then hesaww entered and fulfilled hissaww rituals. So, Rasool-Allahsaww passed by a number of hissaww companions sitting in the courtyard of the Kabah. So hesaww said: ‘They are your people on top of the mountain looking at you, so they would see you as weakened’. Heasws said: ‘So they arose, tightened their trousers, and pulled their hands around their midst, then trotted’.[278]

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(باب 153 - العلة التي من أجلها لم يتمتع النبي صلى الله عليه وآله) (بالعمرة إلى الحج، وأمر بالتمتع)

Chapter 153 – The reason due to which the Prophetsaww did not (combine) the Umrah Tamatto with the Hajj, and ordered with the (performance of Umrah) Tamatto

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن محمد بن عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام قال خرج رسول الله صلى الله عليه وآله حين حج حجة الوداع خرج في أربع بقين من ذي القعدة حتى أتى مسجد الشجرة فصلى بها ثم قاد راحلته حتى أتى البيداء فأحرم منها وأهل بالحج وساق مائة بدنة وأحرم الناس كلهم بالحج لا يريدون عمرة، ولا يدرون ما المتعة،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Umeyr, from hamaad, from Al Halby,

Abu Abdullahasws having said: ‘Rasool-Allahsaww went out for Hajj, the Farewell Pilgrimage, in the four days remaining from (month of) Ziqaad, until hesaww came to a Masjid Al-Shajara. So hesaww Prayed at it. Then hesaww guided hissaww camel until hesaww came to Al-Bayda. So hesaww wore hissaww Ihraam, and started with the Hajj, and ushered one hundred camels. And the people put on their Ihraams, all of them for the Hajj, neither intending Umrah, nor knowing what Al-Tamatto was.

حتى إذا قدم رسول الله مكة طاف بالبيت وطاف الناس معه ثم صلى ركعتين عند مقام ابراهيم واستلم الحجر ثم أتى زمزم فشرب منها وقال لو لا أن اشق على امتي لاستقيت منها ذنوبا أو ذنوبين

When Rasool-Allahsaww set foot in Makkah, circumambulated by the House (Kabah), and the people circumambulated with himsaww. Then hesaww Prayed two Cycles at the standing place of Ibrahimas (مقام ابراهيم), and kissed the (Black) Stone. Then hesaww came to Zamzam, so hesaww drank from it, and said: ‘Had it not been difficult upon mysaww community, Isaww would have drunk a bucket or two buckets from it’.

ثم قال ابدؤا بما بدء الله عزوجل به فأتى الصفا فبدأ به ثم طاف بين الصفا والمروة سبعا، فلما قضي طوافه عند المروة قام فخطب اصحابه وأمرهم أن يحلوا ويجعلوها عمرة وهو شئ أمر الله عزوجل به فأحل الناس وقال رسول الله صلى الله عليه وآله لو كنت استقبلت من أمرى ما استدبرت لفعلت كما أمرتكم ولكن لم يكن يستطيع أن يحل من أجل الهدى الذي معه ان الله عزوجل يقول: (ولا تحلقوا رؤسكم حتى يبلغ الهدي محله)

Then hesaww said: ‘Begin with what Allahazwj Mighty and Majestic began with. So hesaww came to Al-Safa, so hesaww began with it. Then hesaww circumambulated by it seven times. So when hesaww completed hissaww circumambulation at Al-Marwa, hesaww stood to sermon hissaww companions, and ordered them that they should free (themselves from the Ihraam, and make it an Umrah, and it was something which Allahazwj Mighty and Majestic has Commanded with. So the people freed (themselves from the Ihraam), and Rasool-Allahsaww said: ‘Had Isaww faced from mysaww affairs what Isaww did from mysaww past, Isaww would have done just as what Isaww am ordering you to do, but Isaww do not have the leeway for it that Isaww should free myselfsaww (from Ihraam), due to the sacrificial animals which are with mesaww, that Allahazwj is Saying [2:196] and do not shave your heads until the offering reaches its destination’.

فقام سراقة بن مالك بن جشعم الكناني فقال: يا رسول الله علمنا ديننا كأنا خلقنا اليوم، أرأيت هذا الذي أمرتنا به لعامنا هذا أم لكل عام؟ فقال رسول الله صلى الله عليه وآله: لا بل للابد، وان رجلا قام فقال يا رسول الله نخرج حجابا ورؤسنا تقطر من النساء؟ فقال رسول الله صلى الله عليه وآله إنك لن تؤمن بها ابدا

So Saraqat Bin Maalik Bin Ja’asham Al-Kanany stood up and said, ‘O Rasool-Allahsaww! Yousaww are teaching us our Religion as if we have been Created today. What is yoursaww view of this which yousaww are ordering us with. Is this for this year of ours or for every year?’ So Rasool-Allahsaww said: ‘No, but it is forever’. And a man stood up, so he said, ‘O Rasool-Allahsaww! We should emerge from our veils and our heads are dripping (with water) from the women?’ So Rasool-Allahsaww said: ‘You all will never believe in it, ever!’

وأقبل علي عليه السلام من اليمن حتى وافي الحج فوجد فاطمة عليها السلام قد أحلت ووجد ريح الطيب فانطلق إلى رسول الله صلى الله عليه وآله عليها السلام فقال رسول الله صلى الله عليه وآله: يا علي بأي شئ اهللت؟ فقال أهللت بما أهل النبي صلى الله عليه وآله فقال لا تحل أنت، وأشركه في هديه وجعل له من الهدى سبعا وثلاثين ونحر رسول الله صلى الله عليه وآله ثلاثا وستين نحرها بيده،

And Aliasws came over from Yemen until heasws fulfilled the Hajj. So heasws found Syeda Fatimaasws who had freed (herselfasws from the Ihraam), and found the smell of perfume. So heasws went to Rasool-Allahsaww,. So Rasool-Allahsaww said: ‘O Aliasws! By which thing will youasws free (yourselfasws from the Ihraam)?’ So heasws said: ‘By what the Prophetsaww will free (himselfsaww from the Ihraam)’. So hesaww said: ‘Yousaww, don’t free (yourselfasws from the Ihraam)’. And hesaww participated himasws in hissaww sacrifice, and made for himasws, from the sacrifice, thirty seven (sacrificial animals), and Rasool-Allahsaww sacrificed sixty three animals with hissaww own hands.

ثم أخذ من كل بدنة بضعة فجعلها في قدر واحد ثم أمر به فطبخ فأكلا منها وحسوا من المرق فقال قد أكلنا الآن منها جميعا فالمتعة أفضل من القارن السايق الهدى وخير من الحج المفرد، وقال: إذا استمتع الرجل بالعمرة، فقد قضى ما عليه من فريضة المتعة.

Then hesaww took, from every (sacrificed) camel, a part, and made it one saucepan, then ordered for it to be cooked. So theyasws both ate from it, and a little bit of the gravy. So hesaww said: ‘Weasws have eaten now from all of these. Thus, the Tamatto is preferable than the Qaaran (pairing), the usher of the sacrificial animals, and better than the singular Hajj’. And hesaww said: ‘So when the man has satisfied himself with the Umrah, so he has fulfilled what is (obligated) upon him from the Obligation of the Mata’to (umrah)’.[279]

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن يعقوب ابن يزيد عن محمد بن أبي عمير وصفوان بن يحيى عن معاوية بن عمار عن أبي عبد الله عليه السلام قال قال رسول الله صلى الله عليه وآله في حجة الوداع لما فرغ من السعي قام عند المروة فخطب الناس فحمد الله وأثنى عليه ثم قال يا معشر الناس هذا جبرئيل وأشار بيده إلى خلفه يأمرني ان آمر من لم يسق هديا أن يحل، ولو استقبلت من أمري ما استدبرت لفعلت كما أمرتكم ولكني سقت الهدى وليس لسايق الهدى أن يحل حتى يبلغ الهدى محله

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Ibn Yazeed, from Muhammad Bin Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said during the Farewell Pilgrimage, when hesaww was free from the Sa’ee, stood at Al-Marwa, and preached the people. So Hesaww Praised Allahazwj and Extolled Himazwj, then said: ‘O group of the people! This is Jibraeelas’ – and hesaww gestured by hisas hand to hissaww back – ‘Heas is ordering mesaww that Isaww should order then one who did not usher a sacrificial animal that he should free (himself from Ihraam), and Had Isaww faced from mysaww affairs what Isaww did from mysaww past, Isaww would have done just as what Isaww am ordering you to do, but, Isaww am ushering the sacrificial animals, and it is not for the usherer of the sacrificial animals that he should free (himself from the Ihraam) until the sacrifice reaches its place’.

فقام إليه سراقة بن مالك بن جشعم الكناني فقال يا رسول الله علمنا ديننا فكأنا خلقنا اليوم أرأيت هذا الذي أمرتنا به لعامنا أم لكل عام؟ فقال رسول الله صلى الله عليه وآله: لا بل للابد، وان رجلا قام فقال يا رسول الله نخرج حجابا ورؤسنا تقطر من النساء؟ فقال له رسول الله إنك لن تؤمن بها ابدا

So Saraqat Bin Maalik Bin Ja’asham Al-Kanany stood up and said, ‘O Rasool-Allahsaww! Yousaww are teaching us our Religion as if we have been Created today. What is yoursaww view of this which yousaww are ordering us with. Is this for this year of ours or for every year?’ So Rasool-Allahsaww said: ‘No, but it is forever’. And a man stood up, so he said, ‘O Rasool-Allahsaww! We should emerge from our veils and our heads are dripping (with water) from the women?’ So Rasool-Allahsaww said: ‘You all will never believe in it, ever!’[280]

حدثنا أبي ومحمد بن الحسن بن أحمد بن الوليد (رض) قالا حدثنا سعد بن عبد الله عن القاسم بن محمد الاصبهاني عن سليمان بن داود المنقري عن فضيل بن عياض قال: سألت أبا عبد الله عليه السلام عن اختلاف الناس في الحج فبعضهم يقول: خرج رسول الله صلى الله عليه وآله مهلا بالحج، وقال بعضهم مهلا بالعمرة وقال بعضهم خرج قارنا، وقال بعضهم خرج ينتظر أمر الله عزوجل،

My father and Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed both narrated to us, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Manqary, from Fazeyl Bin Ayaaz who said,

‘I asked Abu Abdullahasws about the differing of the people with regards to Hajj, so some of them are saying, ‘Rasool-Allahsaww went out only for the Hajj’, and some of them say, ‘Only for the Umrah’, and some of them say, ‘Went out for both’ and some of them say, ‘Went out awaiting the Command of Allahazwj Mighty and Majestic’.

فقال أبو عبد الله عليه السلام علم الله عزوجل أنها حجة لا يحج رسول الله صلى الله عليه وآله بعدها ابدا فجمع الله عزوجل له ذلك كله في سفرة واحدة ليكون جميع ذلك سنة لامته، فلما طاف بالبيت وبالصفا والمروة أمره جبرئيل عليه السلام أن يجعلها عمرة إلا من كان معه هدي فهو محبوس على هديه لا يحل لقوله عزوجل (حتى يبلغ الهدي محله)

So Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Knew that it was a Hajj, and Rasool-Allahsaww would not be performing a Hajj after it, ever. So, Allahazwj Mighty and Majestic Gathered all of that for himsaww in one journey in order for all of that to become a Sunnah for hissaww community. So when hesaww circumambulated by the House (Kabah), and by Al-Safa and Al-Marwa, Jibraeelas (came with an) Order for himas that hesaww should make it an Umrah, except for the one who had a sacrificial animal with him. Thus, hesaww was restricted due to hissaww sacrificial animal, not freeing himselfsaww (from the Ihraam), due to the Words of the Mighty and Majestic [2:196] until the offering reaches its destination.

فجمعت له العمرة والحج وكان خرج على خروج العرب الاول، لان العرب كانت لا تعرف إلا الحج وهو في ذلك ينتظر أمر الله تعالى وهو يقول عليه السلام: " الناس على أمر جاهليتهم إلا ما غيره الاسلام " وكانوا لا يرون العمرة في أشهر الحج

So Hesaww Gathered together the Umrah and the Hajj for himsaww, and hesaww had gone away from (the norms of) the previous Arabs, because the previous Arabs did not recognise except for the Hajj, and hesaww, with regards to that, was awaiting the Commands of Allahazwj the High, and these are hissaww words: ‘The people are upon the affairs of their (era of) ignorance except for what Al-Islam changed, and they did not use to see the Umrah to be in the month of the Hajj.

فشق على اصحابه حين قال اجعلوها عمرة لانهم كانوا لا يعرفون العمرة في أشهر الحج، وهذا الكلام من رسول الله صلى الله عليه وآله إنما كان في الوقت الذي أمرهم فيه بفسخ الحج فقال دخلت العمرة في الحج إلى يوم القيامة وشبك بين اصابعه - يعني في اشهر الحج -

So, that was grievous upon hissaww companions where hesaww said: ‘Make it to be an Umrah’, because they were not used to recognising the Umrah to be in the month of Al-Hajj. And this is the speech from Rasool-Allahsaww. But rather, it was during the time which hesaww ordered them to revoke the Hajj, so hesaww said: ‘Isaww have entered to Umrah to be in the Hajj up to the Day of Judgement’ – and hesaww clasped hissaww fingers – meaning in the month of the Hajj’.

قلت أفيعتد بشئ من أمر الجاهلية؟ فقال ان اهلك الجاهلية ضيعوا كل شئ من دون ابراهيم عليه السلام إلا الختان والتزويج والحج فانهم تمسكوا بها ولم يضيعوها.

I said, ‘Is there anything significant from the matters of the era of ignorance (Pre-Islamic period)?’ So hesaww said: ‘The ignorant one destroyed and wasted everything from Ibrahimas except for the circumcision, the marriage, and the Hajj, so they had attached themselves to these and did not waste these’.[281]

(باب 154 - العلة التي من أجلها لم يعذب ماء زمزم وصار غورا)

Chapter 154 – The reason due to which the water of Zamzam is not fresh, and became sunken

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن علي بن فضال عن عقبة عمن رواه عن أبي عبد الله (ع) قال كانت زمزم أبيض من اللبن وأحلى من الشهد وكانت سايحة فبغت على المياه، فأغارها الله عزوجل، وأجرى إليها عينا من صبر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal, from Uqba, from the one who reported it,

Abu Abdullahasws has said: ‘The Zamzam used to be whiter than the milk, and sweeter than the honey, and it was flowing over the ground. So it overcame the (other) waters surprisingly. So Allahazwj Mighty and Majestic Sunk it and Caused a bitter spring of to flow over it’.[282]

(باب 155 - العلة التي من أجلها يعذب ماء زمزم في وقت دون وقت)

Chapter 155 – The reason due to which the water of Zamzam freshens time to time

أبي رحمه الله قال: حدثني محمد بن يحيى العطار عن احمد بن محمد عن ابن فضال عن ابن عقبة عن بعض أصحابنا عن أبي عبد الله (ع) قال: ذكر ماء زمزم فقال: تجري إليها عين من تحت الحجر فإذا غلب ماء العين عذب ماء زمزم.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to me, from Ahmad Bin Muhammad, from Ibn Fazaal, from Ibn Uqba, from one of our companions,

Abu Abdullahasws, said, ‘The water of Zamzam was mentioned, so heasws said: ‘A spring comes from underneath the (Black) Stone and flows over it, so when the water of the spring overcomes, it freshens the water of Zamzam’.[283]

(باب 156 - علة تحريم المسجد والحرم ووجوب الاحرام)

Chapter 156 – The sanctity of the Masjid and the Sanctuary, and the Obligation of the Ihraam

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن العباس بن معروف عن بعض اصحابنا عن أبي عبد الله (ع) قال: حرم المسجد لعلة الكعبة، وحرم الحرام لعلة المسجد، ووجب الاحرام لعلة الاحرام.

My father said, ‘Sa’ad Bin Abdullah, from Muhammad Bin Isa Bin Ubeyd, from Al Abbas Bin Marouf, from one of our companions,

Abu Abdullahasws has said: ‘The sanctity of the Masjid is for the reason of the Kabah, and sanctity of the Sanctuary is for the reason of the Masjid, and the Obligation of the Ihraam is due to the sanctity’.[284]

حدثنا أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن محمد بن أحمد ابن يحيى بن عمران الاشعري عن الحسن بن الحسين اللؤلؤي عن عبد الله بن محمد الحجال عن بعض رجاله عن أبي عبد الله (ع) قال: ان الله تبارك وتعالى جعل الكعبة قبلة لاهل المسجد، وجعل المسجد قبلة لاهل الحرم، وجعل الحرم قبلة لاهل الدنيا.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Ibn Yahya Bin Imran Al Ashary, from Al Hassan Bin Al Husayn Lului, from Abdullah Bin Muhammad Al Hajal, from one of his men,

Abu Abdullahasws has said: ‘Allahazwj Blessed and High Made the Kabah as a Qiblah (Direction) for the people of the Masjid, and Made the Masjid as a Qiblah for the people of the Sanctuary, and Made the Sanctuary as a Qiblah for the people of the world’.[285]

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله قال حدثنا محمد ابن الحسين بن أبي الخطاب عن عثمان بن عيسى عن أبي المغرا حميد بن المثنى العجلي عن أبي عبد الله (ع) قال: كانت بنو اسرائيل إذا قربت القربان تخرج نارا فتأكل القربان من قبل منه، وإن الله تبارك وتعالى جعل الاحرام مكان القربان.

My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Ibn Al Husayn Bin Abu Al Khatab, from Usman Bin Isa, from Abu Al Magra Hameed Bin Al Masny Al Ajaly,

Abu Abdullahasws has said: ‘The Children of Israel, whenever they offered an offering, a flame used to come out and it would consume the offering from in front of them, and Allahazwj Blessed and High Made the Sanctuary as a place of the offerings’.[286]

(باب 157 - علة التلبية)

Chapter 157 – Reason for the Talbiyyah (لبيك اللهم لبيك)

حدثنا أبي رضي الله عنه قال حدثنا الحسين بن محمد بن عامر عن عمه عبد الله بن عامر عن محمد بن أبي عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي عن أبي عبد الله (ع) قال: سألته لم جعلت التلبية؟ فقال ان الله عزوجل أوحى إلى ابراهيم (ع) (واذن في الناس بالحج يأتوك رجالا) فنادى فأجيب من كل فج عميق يلبون.

My father narrated to us, from Al Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah Bin Aamir, from Muhammad Bin Abu Umeyr, from Hamaad Bin usman, from Ubeydullah Ali Al Halby,

(The narrator says), ‘I asked Abu Abdullahasws, ‘Why was the Talbiyya Made to be?’ So heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Ibrahimas [22:27] And proclaim among the people for the Pilgrimage: they will come to you on foot. So heas called out, so they were coming from every remote path, answering’.[287]

حدثنا علي بن أحمد بن محمد رضي الله عنه قال حدثنا أبو الحسين محمد ابن جعفر الاسدي عن سهل بن زياد الآدمي عن جعفر بن عثمان الدارمي عن سليمان بن جعفر قال: سألت أبا الحسن (ع) عن التلبية وعلتها؟ فقال ان الناس إذا أحرموا ناداهم الله تعالى ذكره فقال: عبادي وامائي لاحر منكم علي النار كما احرمتم لي، فيقولون: لبيك اللهم لبيك، اجابة لله عزوجل على ندائه إياهم.

Ali Bin Ahmad Bin Muhammad narrated to us, from Abu Al Husayn Muhammad Ibn Ja’far Al Asady, from Sahl Bin Ziyad Al Admy, from Ja’far Bin Usman Al Daramy, from Suleyman Bin Ja’far who said,

‘I asked Abu Al-Hassanasws about the Talbiyya and its reason?’ So heasws said: ‘When the people had worn their Ihraam, Allahazwj, Elevated is Hisazwj Mention, Called out to them, so Heazwj Said: “Myazwj servants and Myazwj maids! Iazwj Forbid the Fire from you just as you have forbidden (certain things) for Meazwj”. Thus they are saying, ‘Here I am, O Allahazwj, here I am! (لبيك اللهم لبيك), Answering to Allahazwj Mighty and Majestic upon Hisazwj Calling out to them’.[288]

Muhammad Bin Al Qasim Al Astarabady, the commentator, narrated to us, from Yusuf Bin Muhammad Bin Ziyad and Ali Bin Muhammad Bin Yasar, from their two fathers,

(It has been narrated) from Al-Hassanasws Bin Aliasws Ibn Muhammadasws Bin Aliasws Bin Musaasws Bin Ja’farasws Bin Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws having said: ‘

حدثنا محمد بن القاسم الاسترابادي المفسر رضي الله عنه قال حدثني يوسف بن محمد بن زياد وعلي بن محمد بن يسار عن أبويهما عن الحسن بن علي ابن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام قال جاء رجل إلى الرضا (ع) فقال يابن رسول الله صلى الله عليه وآله أخبرني عن قول الله عزوجل الحمد الله رب العالمين ما تفسيره؟ فقال: لقد حدثني أبي عن جدي عن الباقر عن زين العابدين عن أبيه عليهم السلام ان رجلا جاء إلى أمير المؤمنين (ع) فقال أخبرني عن قول الله عزوجل الحمد الله رب العالمين ما تفسيره؟ فقال: الحمد الله هو ان عرف عباده بعض نعمه عليهم جملا، إذ لا يقدرون على معرفة جميعها بالتفصيل لانها أكثر من أن تحصى أو تعرف

‘A man came to Al-Rezaasws and said: ‘O sonasws of Rasool-Allahsaww, inform me about the Words of Allahazwj (الحمد لله رب العالمين) “The Praise is for Allah, Lord of the worlds”, what is its explanation?’ Heasws said: ‘My fatherasws narrated to measws from my forefather Al-Baqirasws from Zayn-ul-Abideenasws that a person came to Amir-ul-Momineenasws and said: ‘Inform me about the Words of Allahazwj ‘الحمد لله رب العالمين’, what is its explanation?’ Heasws said: “The Praise is for Allah, Lord of the worlds”, it is the recognition by him of some of Allahazwj’s Bounties to him, in summary, as he does not have the ability to recognise all of them in detail, because they are too numerous to list and know.

فقال لهم: قولوا الحمد لله على ما انعم به علينا رب العالمين، وهم الجماعات من كل مخلوق من الجمادات والحيوانات، أو الحيوانات فهو يقلبها في قدرته ويغذوها من رزقه ويحوطها بكنفه ويدبر كلا منها بمصلحته، وأما الجمادات فهو يمسكها بقدرته يمسك المتصل منها ان يتهافت ويمسك المتهافت منها أن يتلاصق ويمسك السماء أن تقع على الارض إلا باذنه ويمسك الارض ان تنخسف إلا بأمره انه بعباده لرؤف رحيم

Heasws said to them: ‘Say the Words “The Praise is for Allah” for the Bounties that have been bestowed. "Lord of the Worlds" includes the communities of all creatures from the vegetation and animals. As for the animals, he has placed in their hearts ability to fend for themselves and also all about for their betterment. And as for the vegetation, Heazwj Maintains it by Hisazwj Power, and Maintains it, and Holds the sky so that it does not fall down on the earth except by Hisazwj Permission, and the earth does not collapse except by Hisazwj Command, Heazwj is Gracious and Merciful to Hisazwj servants.’

قال (ع) رب العالمين مالكهم وخالقهم وسايق أرزاقهم إليهم من حيث هم يعلمون ومن حيث لا يعلمون، والرزق مقسوم وهو يأتي ابن آدم على أي سيرة سارها من الدنيا ليس تقوى متقى بزايدة ولا فجور فاجر بناقصة وبيننا وبينه ستر وهو طالبه ولو ان احدكم يفر من رزقه لطلبه رزقه كما يطلبه الموت،

Heasws said: ‘And "Lord of the worlds" means that Heazwj is their Master and their Creator and gives them sustenance from whether they know whether they know not. Sustenance has been categorized, and Heazwj gives to the son of Adamasws equally regardless of which way he adopts. The pious does not get more due to his piety nor does the mischief maker get less due to his mischief. Between him and his sustenance that he strives for there is a veil. If any of you do not go and seek his sustenance, then sustenance will seek him out like death seeks him out.

فقال الله جل جلاله: قولوا الحمد الله على ما أنعم به علينا، وذكرنا به من خبر في كتب الاولين قبل أن نكون، ففي هذا إيجاب على محمد وآل محمد وعلى شيعتهم أن يشكروه بما فضلهم

So Allahazwj, Majestic is Hisazwj Majesty, Said: “Keep saying  ‘The Praise is for Allahazwj’ for the Blessings that have been Favoured upon us, we have been Mentioned by it with the goodness in the previous Books beforehand before we came into being’”. Thus, it is with regards to this it is an Obligation to Muhammadsaww and hissaww Pure Progenyasws and theirasws Shias that they should thank Himazwj with what Heazwj has Graced them.

وذلك ان رسول الله صلى الله عليه وآله قال: لما بعث الله عزوجل موسى بن عمران عليه السلام واصطفاه نجيا وفلق له البحر ونجى بني اسرائيل وأعطاه التوراة والالواح ورأي مكانه من ربه عزوجل فقال يا رب لقد أكرمتني بكرامة لم تكرم بها احدا قبلي فقال الله جل جلاله: يا موسى أما علمت ان محمدا أفضل عندي من جميع ملائكتي وجميع خلقي

And that is, that Rasool-Allahsaww said: 'When Allahazwj Mighty and Majesti Sent Musaas Bin Imranas and Chose himas for salvation and Parted for him as the sea and Rescued the Children of Israel, and Gave himas Torah and the Tablets, heas surveyed his own position and said to Allahazwj Mighty and Majestic, and said: 'O Lord azwj! Youazwj have Honoured me as and my as community like none other before me as.' So Allahazwj Mighty and Majestic Said: 'O Musa! Do you know that Muhammadsaww is higher in Myazwj Presence than the entirety of Myazwj  Angels and the entirety of Myazwj creation?' 

قال موسى: يا رب فان كان محمد أكرم عندك من جميع خلقك فهل في آل الانبياء أكرم من آلي؟ قال الله جل جلاله يا موسى أما علمت ان أفضل آل محمد على جميع النبيين كفضل محمد على جميع المرسلين،

Musaas said: 'O Lordazwj! If Muhammadsaww is higher than all that Youazwj have Created, is there any progeny higher than myas progeny?' Allahazwj Said: 'Do you know that the loftiness of the Progenyasws of Muhammadsaww over the progeny of all the Prophetsas is like the loftiness of Muhammadsaww above all the Mursilsas?

فقال موسى يا رب فان كان آل محمد كذلك فهل في أمم الانبياء افضل عندك من أمتي، ظللت عليهم الغمام وأنزلت عليهم المن والسلوى وفلقت لهم البحر؟ فقال الله جل جلاله يا موسى أما علمت ان فضل امة محمد على جميع الامم كفضله على جميع خلقي

So Musaas said: ‘O Lordazwj! So if the Progenyasws of Muhammadsaww are like that, so is there among the communities of the Prophetsas anyone preferable in Youazwj Presence than myas community, Youazwj Shaded the cloud upon them, and Sent down upon them the Manna and the Quails, and Parted the sea for them?’ So Allahazwj Mighty is Hisazwj Majesty, Said: “O Musaas! But, do youas know that the preference of the community of Muhammadsaww over the entirety of the communities is like hissaww preference over the entirety of Myazwj creatures?’

فقال موسى: يا رب ليتني كنت أراهم فأوحى الله عزوجل إليه يا موسى إنك لن تراهم وليس هذا أو ان ظهورهم وكن سوف تراهم في الجنان جنات عدن والفردوس بحضرة محمد في نعيمها يتقلبون وفي خيراتها يتحبحون، افتحب ان اسمعك كلامهم؟ قال نعم يا إلهي

So Musaas said: ‘O Lordazwj! If only Ias could see them’. So Allahazwj Mighty and Majestic Said to himas: “O Musaas! Youas will never see them, and they have not yet appeared, and very soon youas will see then in the Gardens, the Garden of Eden and Al-Firdows in the presence of Muhammadas in its Bounties, turning in its resources. Would youas like to hear their speech?” Heas said: ‘Yes, O myas Godazwj!’

قال الله جل جلاله قم بيدي واشدد ميزرك قيام العبد الذليل بين يدي الملك الجليل ففعل ذلك موسى (ع) فنادى ربنا عزوجل: يا امة محمد فأجابوه كلهم وهم في أصلاب آبائهم وأرحام امهاتم لبيك اللهم لبيك لا شريك لك لبيك ان الحمد والنعمة لك والملك لا شريك لك، قال فجعل الله عزوجل تلك الاجابة شعار الحج،

Allahazwj Mighty and Majestic Said: “Stand in from of Meazwj like a disgraced servant stands before his majestic master”. Musaas did that. Our Lordazwj Mighty and Majestic Called out: “O community of Muhammadsaw”. And they answered  Himazwj, all of them, and they were in the loins of their fathers and the wombs of their mothers, ‘Here we are, O  Allahazwj here we are! There is no Partner with Youazwj we are here! Surely the Praise and Goodness and Kingship is for You with no Partner!’ So Allahsaw Mighty and Majestic that answer as a slogan for the Hajj’.

ثم نادى ربنا تعالى: يا امة محمد إن قضائي عليكم ان رحمتي سبقت غضبي وعفوي قبل عقابي فقد استجبت لكم من قبل أن تدعوني واعطيتكم من قبل أن تسألوني من لقيني منكم بشهادة أن لا إله إلا الله وحده لا شريك له وان محمدا عبده ورسوله صادق في أقواله محق في أفعاله، وان علي بن أبي طالب أخوه ووصيه من بعده ووليه ملتزم طاعته كما يلزم طاعة محمد، وان أوليائه المصطفين المطهرين الميامين بعجائب آيات الله ودلائل حجج الله من بعدهما أوليائه أدخله جنتي وإن كانت ذنوبه مثل زبد البحر،

Then our Lordazwj the High Called out: “O community of Muhammadsaww! Iazwj have Decreed it that for you Myazwj Mercy will overcome Myazwj Anger, and Myazwj Forgiveness will overcome Myazwj Punishment, Iazwj Will Answer you before you even supplicate to Meazwj, and Iazwj will Give you before you even ask for it. Whoever of you testifies that there is no god but Allahazwj, One without any partner, and that Muhammadsaww is Hisazwj servant and Rasoolsaww, being true in hissaww speech, correct in hissaww deeds and that Aliasws Ibn Abi Talibasws is hissaww brother and hissaww successor and hissaww guardian from after himsaww and has a commitment to obey himasws just like the obedience to Muhammadsaww; and their childrensaww are the chosen ones, Purified, are Signs of Allahazwj and Proofs of Allahazwj and are theirasws successors after themasws, I shall make him enter Paradise even though his sins may be as numerous as the foam of the sea.

قال فلما بعث الله تعالى محمد صلى الله عليه وآله قال يا محمد وما كنت بجانب الطور إذ نادينا امتك بهذه الكرامة، ثم قال عزوجل لمحمد قل: الحمد الله رب العالمين على ما اختصني به من هذه الفضيلة، وقال لامته وقولوا أنتم: الحمد الله رب العالمين على ما اختصنا به من هذه الفضائل.

Heasws said: ‘So when Allahazwj Sent our Prophetsaww, Said [28:46] And you were not on the side of the Toor when We Called out with these Honours’. Then the Mighty and Majestic Said to Muhammadsaww: “Say: [1:2] The praise is due to Allah, the Lord of the Worlds, upon what Heazwj has Specialised mesaww from these merits’” And Heazwj Said to hissaww community: “And you all should be saying, ‘[1:2] The praise is due to Allah, the Lord of the Worlds, and what we have been Specialised by, from these merits’”.[289]

حدثنا محمد بن الحسن بن احمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف عن علي بن مهزيار، عن حماد بن عيسى، عن أبان بن عثمان عمن أخبره عن أبي جعفر عليه السلام قال: قلت له لم سميت التلبية تلبية؟ قال: إجابة اجاب موسى (ع) ربه.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Hamaad Bin Isa, from Aban Bin Usman, from the one who informed him,

Abu Ja’farasws, said, ‘I said to himasws, ‘Why was the Talbiyya named as Talbiyya?’ Heasws said: ‘In response to the answer of Musaas to hisas Lordazwj’.[290]

حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار قال حدثنا الحسين بن اسحاق التاجر، عن علي بن مهزيار، عن الحسين بن سعيد عن عثمان بن عيسى وعلي بن الحكيم عن الفضل بن صالح عن جابر عن أبي جعفر عليه السلام قال: أحرم موسى (ع) من رملة مصر ومر بصفائح الروحاء محرما يقود ناقته بخطام من ليف فلبى تجيبه الجبال.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Al Husayn Bin Is’haq Al Tajar, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Usman Bin Isa and Ali Bin Al Hakeem, from Al Fazal Bin Salih, from Jabir,

Abu Ja’farasws has said: ‘Musaas wore Ihraam from Ramla of Egypt, and passed by Safa’ih Al-Rawha (still) wearing Ihraam, guided hisas camel by its bridle, so the mountain exclaimed Talbiyya in response to himas’.[291]

حدثنا محمد بن الحسن بن احمد بن الوليد قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن حماد بن عيسى عن الحسين ابن المختار عن أبي بصير قال سمعت أبا جعفر (ع) يقول مر موسى بن عمران (ع) في سبعين نبيا على فجاج الروحاء على جمل احمر خطامه ليف عليهم العباء القطوانية يقول: لبيك عبدك وابن عبدك لبيك.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Hamaad Bin Isa, from Al Husayn Ibn Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘Musa Bin Imranas passed among seventy Prophets upon al Rawha saddle, upon a red camel, holding its bridle, wearing a Qatwany cloak, saying: ‘Here Ias am Yourazwj servant, son of Yourazwj servant, here Ias am!’[292]

حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري عن ابراهيم بن مهزيار عن أخيه علي بن مهزيار عن ابن أبي عمير عن هشام بن الحكم عن أبي عبد الله (ع) قال: مر موسى النبي (ع) بصفائح الروحاء على جمل احمر خطامه من ليف عليه عبايتان قطوانيتان وهو يقول لبيك يا كريم لبيك،

My father narrated to us, from Abdullah Bin Ja;far Al Humeyri, from Ibrahim Bin Mahziyar, from his brother Ali Bin Mahziyar, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

Abu Abdullahasws has said: ‘The Prophetas Musaas passed by the glens, upon a red camel, holding its bridle, and upon himas were two Qatwany cloaks, and heas was saying: ‘Here Ias am, O benevolent, here Ias am!’.

ومر يونس بن متى (ع) بصفايح الروحاء وهو يقول: لبيك كشاف الكرب العظام لبيك،

And Yunus Bin Mataas passed by the glens, and heas was saying: ‘Here Ias am, Remover of anguish of the bones, here Ias am!’

ومر عيسى بن مريم عليه السلام بصفائح الروحاء وهو يقول لبيك عبدك وابن امتك لبيك،

And Isaas Bin Maryamas passed by the glens, and heas was saying: ‘Here Ias am, Yourazwj servant, and sonas of Yourazwj maidas, here Ias am!’

ومر محمد صلى الله عليه وآله بصفائح الروحاء وهو يقول: لبيك ذا المعارج لبيك.

And Muhammadsaww passed by the glens, and hesaww was saying: ‘Here Isaww am, O Lofty One, here Isaww am!’[293]

(باب 158 - العلة التي من أجلها يكون في الناس من يحج حجة) (وفيهم من يحج حجتين أو اكثر، وفيهم من لا يحج أبدا)

Chapter 158 – The reason due to which there becomes among the people, one who performs one Hajj, and among them is one who performs Hajj twice or more, and among them is one who does not perform Hajj, ever

أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن علي بن فضال عن عبد الله بن سنان، عن أبي عبد الله (ع) قال لما أمر الله عزوجل ابراهيم واسماعيل عليهم السلام ببنيان البيت وتم بناءه أمره أن يصعدر كنا ثم ينادي في الناس ألا هلم الحج هلم الحج فلو نادى هلموا إلى الحج لم يحج إلا من كان يومئذ إنسيا مخلوقا ولكنه نادى هلم الحج فلبى الناس في أصلاب الرجال لبيك داعي الله لبيك داعي الله، فمن لبى عشرا حج عشرا، ومن لبى خمسا حج خمسا ومن لبى اكثر فبعدد ذلك ومن لبى واحدا حج واحد ومن لم يلب لم يحج.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Sinan,

Abu Abdullahasws has said: ‘When Allahazwj Mighty and Majestic Commanded Ibrahimas and Ismailas with the (Re-)building of the House (Kabah), and it’s building was complete, Commanded himas that heas should ascend at one of its corners, then call out among the people: ‘Indeed! Come for Hajj! Come for Hajj!’ Had heas said: ‘Come you all for Hajj!’, nobody would have performed Hajj except for the one who was in those days, the humans, people’. But heas called out: ‘Come for Hajj!’ So the people who were in the loins of the men, exclaimed, ‘Here I am, Inviter to Allahazwj, here I am!’ So the one who responded with ten exclamations performs ten Hajj, and the one who exclaimed five, performs five Hajj, and the one who exclaimed more, so he performs by the number of that, and the one who exclaimed once, so he performs Hajj once, and the one who did not exclaim, does not perform Hajj’.[294]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال حدثنا احمد وعلي وابناء الحسن بن علي بن فضال عن أبيهما عن غالب بن عثمان عن رجل من أصحابنا عن أبي جعفر (ع) قال: ان الله جل جلاله لما أمر ابراهيم (ع) ينادي في الناس بالحج قام على المقام فارتفع به حتى صار بازاء أبي قبيس فنادى في الناس بالحج فأسمع من في اصلاب الرجال وارحام النساء إلى أن تقوم الساعة.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad and Ali, the two sons of Al Hassan Bin Ali Bin Fazal, from their two fathers, from Ghalib Bin Usman, from a man, from our companions,

Abu Ja’farasws has said: ‘When Allahazwj, Majestic is Hisazwj Majesty, Commanded Ibrahimas to call out among the people for the Hajj, heas stood upon the standing place (المقام). So heas raised hisas voice until heas faced the Mount Abu Qubays, and called out among the people with the Hajj. So it was heard by the ones who were in the loins of the men and the wombs of the women up to the Establishment of the Hour’.[295]

حدثنا علي بن أحمد بن محمد قال حدثنا محمد بن أبي عبد الله الكوفي عن موسى بن عمران النخعي عن عمه الحسين بن يزيد النوفلي عن علي بن سالم عن أبي عبد الله (ع) قال: من لم يكتب له في الليلة التي يفرق فيها كل أمر حكيم لم يحج تلك السنة وهي ليلة ثلاث وعشرين من شهر رمضان لان فيها يكتب وفد الحاج وفيها يكتب الارزاق والآجال وما يكون من السنة إلى السنة قال قلت فمن لم يكتب في ليلة القدر لم يستطع الحج فقال لا قلت كيف يكون هذا؟ قال لست في خصومتكم من شئ هكذا الامر.

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al Nakhaie, from his uncle Al Husayn Bin Yazeed Al Nowfaly, from ali Bin Salim,

Abu Abdullahasws has said: ‘The one for whom it is not Ordain during the Night in which [44:4] every wise affair is made distinct, would not be performing Hajj during that year, and it is the night of the twenty third from the Month of Ramazan, because, in it are Ordained, the delegations of the Hajj, and in it are Ordained, the livelihoods and the terms (of life), and what would be happening during the year up to the year’. I said, ‘If it is not Ordained during the Night of Pre-destination (ليلة القدر), he would not have the ability for the Hajj?’ So heasws said: ‘No’. I said, ‘How can this happen?’ Heasws said: ‘Iasws am not going to be indulging in disputes with you all for anything. The matter is like this’.[296]

(باب 159 - العلة التي من أجلها صار الحرم مقدار ما هو)

Chapter 159 – The reason due to which the Sanctuary came to be of the measurement what it is

حدثنا أبي رضي الله عنه قال: حدثنا علي بن ابراهيم بن هاشم عن أبيه عن أحمد بن محمد بن أبي نصر البزنطي قال سألت أبا الحسن الرضا (ع) عن الحرم واعلامه كيف صار بعضها اقرب من بعض وبعضها أبعد من بعض؟ فقال ان الله تعالى لما اهبط آدم من الجنة اهبطه على أبي قبيس فشكى إلى ربه عزوجل الوحشة وانه لا يسمع ما كان يسمع في الجنة فأهبط الله تعالى عليه ياقوتة حمراء فوضعها في موضع البيت فكان يطوف بها آدم عليه السلام وكان ضوؤها يبلغ موضع الاعلام فعلمت الاعلام على ضوئها فجعله الله عزوجل حرما.

My father narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the Sanctuary and its markings, how come so of it came to be near to some, and some remote from some?’ So heasws said: ‘When Allahazwj the High Sent down Adamas from the Paradise, Sent himas down upon Mount Abu Qubays. So heas complained to hisas Lordazwj Mighty and Majestic, of the loneliness, and heas could no longer hear what heas used to hear in the Paradise. So, Allahazwj the High Sent down unto himas, a red sapphire, so heas placed it in the place of the House. So, Adamas used to circumambulate by it, and its illumination reached the place of the markings. Thus, heas knew the markings to be up to its illumination. Therefore, Allahazwj Mighty and Majestic Made it to be a sanctuary’.[297]

حدثنا محمد بن الحسن بن أحمد بن الوليد (رض) قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن أبي همام اسماعيل بن همام عن أبي الحسن الرضا عليه السلام نحو هذا.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Abu Hamam Ismail Bin Hamam,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, approximately this (the above Hadeeth)’.[298]

حدثنا محمد بن موسى بن المتوكل (رض) قال: حدثنا عبد الله بن جعفر الحميري قال حدثنا أحمد بن محمد بن عيسى عن الحسن بن محبوب عن محمد ابن اسحاق عن أبي جعفر عن آبائه عليهم السلام ان الله تعالى أوحى إلى جبرئيل أنا الله الرحمان الرحيم انى قد رحمت آدم وحواء لما شكيا إلي ما شكيا فأهبط عليهما بخيمة من خيم الجنة فانى قد رحمتهما لبكائهما ووحشتهما ووحدتهما

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muhammad Ibn Is’haq,

(It has been narrated) from Abu Ja’farasws, from hisasws forefathersasws having said: ‘Allahazwj the High Revealed unto Jibraeelas: “Iazwj am Allahazwj, the Beneficent, the Merciful! Iazwj am being Merciful to Adamas and Hawwaas, when theyas both complained to Meazwj, what theyas complained. So, descend unto themas both with a tent from the tents of the Paradise, so Iazwj am being Merciful to themas both due to both theiras strangeness of environment, and their loneliness. 

فأضرب الخيمة على الترعة التي بين جبال مكة قال: والترعة مكان البيت وقواعده التي رفعتها الملائكة قبل آدم فهبط جبرئيل على آدم (ع) بالخيمة على مقدار مكان البيت وقواعده فنصبها

So the tent was struck at the canal which was between the mountains of Makkah – and the canal is at the place of the House and it foundation which the Angels raised before Adamas. So Jibraeelas descended unto Adamas with the tent at the measurement of the place of the House (Kabah) and its foundations. So heas established it.

قال وأنزل جبرئيل (ع) آدم من الصفا وأنزل حواء من المروة وجمع بينهما في الخيمة قال: وكان عمود الخيمة قضيبا من ياقوت أحمر فأضاء نوره وضوءه جبال مكة وما حولها قال: فامتد ضوء العمود فهو مواضع الحرم اليوم من كل ناحية من حيث بلغ ضوءه قال فجعله الله تعالى حرما لحرمة الخيمة والعمود لانهما من الجنة قال ولذلك جعل الله تعالى: الحسنات في الحرم مضاعفات والسيئات مضاعفة

Heasws said: ‘And Jibraeelas made Adam as descend from Al-Safa, and Hawwaas descend from Al-Marwa, and got them both as together in the tent. And the pillars of the tent was of a red rod of red Sapphire, and its light and its illumination illuminated the mountains of Makkah and what surrounded it. So the range of the illumination of the pillar is the place of the Sanctuary today, from every direction when its illumination reached. Therefore, Allahazwj the High Made it a Sanctuary due to the sanctity of the tent and the pillar, because these two were from the Paradise. And, due to that, Allahazwj the High Made the good deeds performed in the Sanctuary to be multiplied manifold, and the sins to be multiplied manifold’.

قال: ومدت اطناب الخيمة حولها فمنتهى أوتادها ما حول المسجد الحرام قال: وكانت أوتادها صخرا من عقيان الجنة وأطنابها من ضفاير الارجوان قال وأوحى الله تعالى إلى جبرئيل (ع) بعد ذلك أهبط على الخيمة بسبعين الف ملك يحرسونها من مردة الشيطان ويؤنسون آدم ويطوفون حول الخيمة تعظيما للبيت والخيمة

Heasws said: ‘And the cords of the tent was extended about it, so its pegs ended what is (now) the Sacred Masjid’. Heasws said: ‘And its pegs were from pure gold of the Paradise, and its cords were intertwined (tangled) with purple material’. Heasws said: ‘And Allahazwj the High Revealed unto Jibraeelas after that: “Descend upon the tent with seventy thousand Angels, fortifying it from the Accursed Satanla, and reassuring Adamas, and they were circumambulating around the tent in reverence to the House and the tent’.

قال: فهبط بالملائكة فكانوا بحضرة الخيمة يحرسونها من مردة الشيطان ويطوفون حول أركان البيت والخيمة كل يوم وليلة كما كانوا يطوفون في السماء حول البيت المعمور قال وأركان البيت الحرام في الارض حيال البيت المعمور الذي في السماء

Heasws said: ‘So heas descended with the Angels. So they were in the presence of the tent, fortifying it from the Accursed Satanla, and circumambulating around the corners of the House (Kabah) and the tent, every day and night, just as they used to circumambulate in the sky about the Oft-Frequented House (Bayt Al-Mamoor)’. Heasws said: ‘And the corners of the Sacred House in the earth is about (the same as) the Bayt Al-Mamoor which is in the sky’.

قال ثم ان الله تبارك وتعالى أوحى إلى جبرئيل (ع) بعد ذلك ان اهبط إلى آدم وحواء فتحهما عن موضع قواعد بيتي وارفع قواعد بيتي ولملائكتي لخلقي من ولد آدم فهبط جبرئيل (ع) على آدم وحواء فأخرجهما من الخيمة ونحاهما عن ترعة البيت ونحى الخيمة عن موضع الترعة،

Heasws said: ‘Then Allahazwj Blessed and High Revealed unto Jibraeelas after that: “Descend unto Adamas and Hawwaas, and move both of themas from the place of the foundation of Myazwj House and raise the foundation of Myazwj House, for Myazwj Angels, and Myazwj creatures from the children of Adamas”. So Jibraeelas descended unto Adamas and Hawwaas, so heas brought both of themas from the tent, and turned both of themas away from the canal of the House, and moved the tent away from the place of the canal’.

قال ووضع آدم على الصفا وحوراء على المروة فقال آدم (ع) يا جبرئيل: ابسخط من الله تعالى جل ذكره حولتنا وفرقت بيننا أم برضى وتقدير علينا؟ فقال لهما لم يكن بسخط من الله تعالى ذكره عليكما ولكن الله تعالى لا يسئل عما يفعل

Heasws said: ‘And Adamas was placed upon Al-Safa, and Hawwaas was placed upon Al-Marwa. So Adamas said: ‘O Jibraeelas! Is it by the Anger of Allahazwj, Majestic is Hisazwj Mention that youas are moving usas and separating between usas, or is it by the Pleasure and Ordainment upon usas?’ So heas said: ‘For both of youas, it is not by the Anger of Allahazwj, Elevated is Hisazwj Mention, upon youas, but Allahazwj the High will not be questioned about what Heazwj Does.

يا آدم ان السبعين الف ملك الذين أنزلهم الله تعالى إلى الارض ليؤنسوك ويطوفوا حول اركان البيت والخيمة سألوتا الله تعالى أن يبني لهم مكان الخيمة بيتا على موضع الترعة المباركة حيال البيت المعمور فيطوفون حوله كما كانوا يطوفون في السماء حول البيت المعمور فأوحى الله تبارك وتعالى إلي ان انحيك وارفع الخيمة فقال آدم (ع): رضينا بتقدير الله تعالى ونافذ أمره فينا

O Adamas! The seventy thousand Angels whom Allahazwj the High Sent down to the earth to assure youas, and were circumambulating around the corners of the House and the tent, they asked Allahazwj the High that Heazwj should Build for them, in the place of the tent, a House upon the place of the Blessed canal, beneath the Bayt Al-Mamoor, so that they would be circumambulating around it just as they used to be circumambulating in the sky around the Bayt Al-Mamoor. Therefore, Allahazwj Blessed and High Revealed unto meas, that Ias should move youas, and raise the tent’. So Adamas said: ‘Weas are pleased with the Ordainment of Allahazwj the High, and the establishment of Hisazwj Command with regards to usas’.

فرفع قواعد البيت الحرام بحجر من الصفا وحجر من المروة وحجر من طور سيناء وحجر من جبل السلام وهو ظهر الكوفة فأوحى الله تعالى إلى جبرئيل (ع) ان ابنه واتمه، فاقتلع جبرئيل (ع) الاحجار الاربعة بأمر الله تعالى من مواضعها بجناحه فوضعها حيث امره الله تعالى في اركان البيت على قواعدها التي قدرها الجبار جل جلاله ونصب اعلامها، ثم اوحى الله إلى جبرئيل ابنه واتمه من حجارة من أبي قبيس واجعل له بابين بابا شرقا وبابا غربا،

So heas raised the foundation of the Sacred House, by a stone from Al-Safa and an stone from Al-Marwa, and a stone from (Mount) Toor of Sinai, and a stone from Mount Al-Salaam, and it is at the back of Al-Kufa. So Allahazwj the High Revealed unto Jibraeelas that heas should build it and complete it. So Jibraeelas pulled out four trees by the Command of Allahazwj the High, from their places, by hisas wings. So heas placed them where Allahazwj the High Commanded himas to, in the corners of the House, upon its foundations which the Compeller, Majestic is Hisazwj Majesty, has Measured, and established its markings. Then Allahazwj Revealed unto Jibraeelas that heas should build it and complete it by the trees from (Mount) Abu Qubays, and made two doors for it – an eastern door and a western door’.

قال فأتمه جبرئيل فلما فرغ طافت الملائكة حوله فلما نظر آدم وحواء إلى الملائكة يطوفون حول البيت انطلقا فطافا سبعة اشواط ثم خرجا يطلبان ما يأكلان.

Heasws said: ‘Jibraeelas completed it. So when heas was free, the Angels circumambulated around it. So when Adamas and Hawwaas looked at the Angels circumambulating around the House, they bothas went, and circumambulated it by seven circuits. Then theyas both went out seeking what they should eat’.[299]

حدثنا محمد بن الحسن بن أحمد بن الوليد (رض) قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن صفوان بن يحيى قال سئل الحسن (ع) عن الحرم واعلامه فقال: ان آدم (ع) لما هبط من الجنة هبط على أبي قبيس والناس يقولون بالهند، فشكى إلى ربه الوحشة وانه لا يسمع ما كان يسمع في الجنة فأهبط الله تعالى عليه ياقوته حمراء فوضعت في موضع البيت فكان يطوف بها آدم (ع) وكان يبلغ ضؤوها الاعلام فعلمت الاعلام على ضوئها فجعله الله عزوجل حرما.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin marouf, from Safwan Bin Yahya who said,

‘Al-Hassanasws was asked about the Sanctuary and its markings, so heasws said: ‘When Adam as descended from the Paradise, descended upon (Mount) Abu Qubays, and the people are saying with India. So heas complained to hisas Lordazwj of the loneliness, and heas could no longer hear what heas used to hear in the Paradise. So Allahazwj the High Sent down unto himas, a red sapphire. So heas placed it in the place of the House (Kabah). So, Adamas used to circumambulate by it, and the range of its illumination was the markings (boundary). Thus, heas came to know the markings upon its illumination. Therefore, Allahazwj Mighty and Majestic Made it a Sanctuary’.[300]

(باب 160 - علة تأثير قدمي ابراهيم (ع) في المقام، وعلة) (تحويل المقام من مكانه إلى حيث هو الساعة)

Chapter 160 – Reason for the impact of the two feet of Ibrahimas in the place (المقام), and reason for the transference of the place from its (original) place to where it is at the moment

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال حدثنا أحمد وعلي ابنا الحسن بن علي بن فضال عن عمرو بن سعيد المدائني عن موسى بن قيس بن أخي عمار بن موسى الساباطي عن مصدق بن صدقة، عن عمار بن موسى، عن أبي عبد الله (ع) أو عن عمار عن سليمان بن خالد عن أبي عبد الله قال: لما أوحى الله تعالى إلى ابراهيم (ع) ان اذن في الناس بالحج أخذ الحجر الذي فيه اثر قدميه وهو المقام فوضعه بحذاء البيت لاصقا بالبيت بحيال الموضع الذي هو فيه اليوم

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad and Ali, two sons of Al Hassan Bin Ali Bin Fazaal, from Amro Bin Saeed Al Madainy, from Musa Bin Qays Bin Akhay Amaar Bin Musa Al Sabaty, from Musaddaq Bin Sadaqa, from Amaar Bin Musa,

from Abu Abdullahasws;

or from Amaar, from Suleyman Bin Khalid,

Abu Abdullahasws has said: ‘When Allahazwj the High Revealed until Ibrahimas that heas should proclaim to the people with the Hajj, heas took the stone in which is the impact of hisas two feet, and it is the (standing) place. So heas placed it at the base of the House (Kabah), sticking to the House (Kabah), about where it is today.

ثم قام عليه فنادى بأعلى صوته بما أمره الله تعالى به فلما تكلم بالكلام لم يحتمله الحجر فغرقت رجلاه فيه فقلع ابراهيم (ع) رجليه من الحجر قلعا فلما كثر الناس وصاروا إلى الشر والبلاء ازدحموا عليه فرأوا أن يضعوه في هذا الموضع الذي هو فيه اليوم ليخلو المطاف لمن يطوف بالبيت،

Then heas stood upon it, and called out in a high voice with what Allahazwj the High had Commanded himas with. So when heas spoke with the speech, the stone could not bear it, so hisas feet sunk in it. So Ibrahimas lifted up hisas feet from the stone. So when the people became abundant and they became evil and they was overcrowding, so they opined that they should place it in this place which it is in today, in order to empty (the space) for the ones who circumambulate the House (Kabah).

فلما بعث الله تعالى محمدا صلى الله عليه وآله رده إلى الموضع الذي وضعه فيه ابراهيم (ع) فما زال فيه حتى قبض رسول الله صلى الله عليه وآله وفي زمن أبي بكر وأول ولاية عمر، ثم قال عمر قد ازدحم الناس على هذا المقام فأيكم يعرف موضعه في الجاهلية؟ فقال له رجل: انا اخذت قدره بقدر قال والقدر عندك قال نعم قال فائت به فجاء به فأمر بالمقام فحمل ورد إلى الموضع الذي هو فيه الساعة.

So when Allahazwj the High Sent Muhammadsaww, hesaww returned it back to its place where Ibrahimas had placed it. So it did not cease to be therein until Rasool-Allahsaww passed away, and during the era of Abu Bakr and the beginning of the rule of Umar. Then Umar said, ‘The people are overcrowding at this place, so is there anyone who recognises its place during the Pre-Islamic period?’ So a man said to him, ‘I can roughly estimate it, and (the rest of the) estimate is up to you’. He said, ‘Yes’. So they brought him, and he went with it and ordered it to be place in a place. So they carried it, and returned it back to the place in which it is at the moment’.[301]

(باب 161 - علة استلام الحجر الاسود، وعلة استلام) (ركن اليماني والمستجار)

Chapter 161 – Reason for the touching (with reverence) of the Black Stone, and reason for touching (with reverence) Al-Yamani corner and Al-Mustajaar

أبي رحمه الله قال: حدثني علي بن ابراهيم بن هاشم عن أبيه عن محمد ابن أبي عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي عن أبي عبد الله (ع) قال: سألته لم يستلم الحجر قال لان مواثيق الخلايق فيه،

My father said, ‘Ali Bin Ibrahim Bin Hashim narrated to me, from his father, from Muhammad Ibn Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby,

(The narrator says) ‘I asked Abu Abdullahasws, ‘Why does one touch (with reverence) the (Black) Stone?’ Heasws Because Covenants of the people are in it’.

وفي حديث آخر قال لان الله تعالى لما اخذ مواثيق العباد أمر الحجر فالتقمها فهو يشهد لمن وافاه بالموافاة.

And in another Hadeeth, heasws said: ‘Because Allahazwj the High, when Heazwj Took the Covenants of the servants, Commanded the (Black) Stone, so it devoured these. Thus, it would testify for the ones who fulfil it with the loyalty’.[302]

حدثنا علي بن محمد (ره) قال: حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل البرمكي عن علي بن عباس عن القاسم بن الربيع الصحاف، عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة استلام الحجر، ان الله تبارك وتعالى لما أخذ مواثيق بني آدم التقمه الحجر فمن ثم كلف الناس بمعاهدة ذلك الميثاق ومن ثم يقال عند الحجر أمانتي أديتها وميثاقي تعاهدته لتشهد لي بالموافاة ومنه قول سلمان (رض) ليجيئن الحجر يوم القيامة مثل جبل أبي قبيس له لسان وشفتان يشهد لمن وافاة بالموافاة.

Ali Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he has asked him or the reason for the touching of the (Black) Stone: ‘Allahazwj Blessed and High, when Heazwj Took the Covenants of the Children of Adam as, the (Black) Stone devoured it. So, from then on, the people have been assigned with taking an oath to that Covenant. And from then on it is said in the presence of the (Black) Stone, ‘I have fulfilled my trust and have taken an oath to my Covenant, therefore testify for me with the loyalty’; and from it, is the speech of Salmanas, ‘The (Black) Stone would be coming on the Day of Judgement, like the mount of Abu Qubays, having a tongue for it and two lips, testifying for the ones who were loyal to it with the loyalty’.[303]

حدثنا محمد بن الحسن بن أحمد بن الوليد (رض) قال حدثنا أحمد بن ادريس عن محمد بن حسان عن الوليد بن أبان عن علي بن جعفر عن محمد بن مسلم عن أبي عبد الله (ع) قال قال رسول الله صلى الله عليه وآله طوفوا بالبيت واستلموا الركن فانه يمين الله في أرضه يصافح بها خلقه مصافحة العبد أو الدخيل ويشهد لمن استلمه بالموافاة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Ahmad Bin Idrees, from Muhammad Bin hasaan, from Al Waleed Bin Aban, from Ali Bin Ja’far, from Muhammad Bin Muslim,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘Circumambulate by the House (Kabah), and touch (with reverence) the corner, for it is the Right Hand of Allahazwj in Hisazwj earth, which the servants shake with a shaking of the slaves or the stranger, and it would testify for the one who touches it (with reverence), with the loyalty (to the Covenant)’.[304]

حدثنا محمد بن الحسن بن أحمد بن الوليد (رض) قال حدثنا الحسين ابن الحسن بن أبان عن الحسين بن سعيد عن ابن فضال عن يونس عمن ذكره عن أبي عبد الله (ع) قال سألته عن الملتزم لاي شئ يلتزم وأي شئ يذكر فيه فقال عنده نهر من الجنة يلقي فيه أعمال العباد كل خميس.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Al Husayn Ibn Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Ibn Fazaal, from Yunus, from the one who mentioned it,

(The narrator says) Abu Abdullahasws, replied when asked himasws about Al-Multazam (the wall in between Black Stone and Al-Yamani corner), for which thing is it an Obligation (to touch it), and which thing is mentioned during it?’ So heasws said: ‘In its presence is a river from the Paradise in which the deeds of the servants are cast in, every Thursday’.[305]

حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن حماد بن عيسى عن حريز عن أبي بصير وزرارة ومحمد بن مسلم كلهم عن أبي عبد الله عليه السلام قال: ان الله تعالى خلق الحجر الاسود ثم أخذ الميثاق على العباد، ثم قال للحجر التقمه، والمؤمنون يتعاهدون ميثاقهم.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Hamaad Bin Isa, from Hareyz, from Abu Baseer and Zarara and Muhammad Bin Muslim, all of them,

Abu Abdullahasws has said: ‘Allahazwj the High Created the Black Stone. Then Heazwj Took the Covenant upon the servants. Then Heazwj Said to the (Black) Stone: “Devour it”. And the Believers are coming over to renew their Covenant’.[306]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن محمد بن عيسى بن عبيد عن زياد القندي عن عبد الله ابن سنان قال: بينا نحن في الطواف إذ مر رجل من آل عمر فأخذ بيده رجل فاستلم الحجر فانتهره وأغلظ له وقال له بطل حجك ان الذي تستلمه حجر لا ينفع ولا يضر، فقلت لابي عبد الله عليه السلام جعلت فداك أما سمعت قول العمري لهذا الذي استلم الحجر فأصابه ما أصابه فقال وما الذي قال؟ قلت قال له يا عبد الله بطل حجك ثم إنما هو حجر لا يضر ولا ينفع فقال أبو عبد الله عليه السلام كذب ثم كذب ثم كذب ان للحجر لسانا ذلقا يوم القيامة يشهد لمن وافاه بالموافاة

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Isa Bin Ubeyd, from Ziyad Al Qindy, from Abdullah Ibn Sinan who said,

‘While we were in the circumambulation, when a man from the progeny of Umar passed by. So he seized the hand of a man who was touching the (Black) Stone (with reverence). So he rebuked him and spoke harshly to him, and said to him, ‘That which you have touched (with reverence) has invalidated your Hajj. A stone neither benefits nor harms’. So I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! But, did youasws hear the speech of the ‘Umary’ (follower of Umar Bin Al-Khattab) for this one who touched the (Black) Stone, so it hit him what hit him?’

So heasws said: ‘What is that which he said?’ I said, ‘He said to him, ‘O servant of Allahazwj, your Hajj is invalidated. But rather it is a stone, it neither benefits nor harms’. So Abu Abdullahasws said: ‘He lied, then lied, then lied!’ The (Black) Stone has an eloquent tongue. On the Day of Judgement it will testify for the one who was loyal to it (the Covenant) with the loyalty’.

ثم قال ان الله تبارك وتعالى لما خلق السماوات والارض خلق بحرين بحرا عذبا وبحرا اجاجا فخلق تربة آدم من البحر العذب وشن عليها من البحر الاجاج، ثم جبل آدم فعرك عرك الاديم فتركه ما شاء الله فلما أراد أن ينفخ فيه الروح أقامه شبحا فقبض قبضه من كتفه الايمن فخرجوا كالذر فقال هؤلاء إلى الجنة وقبض قبضة من كتفه الايسر وقال هؤلاء إلى النار

Then heasws said: ‘When Allahazwj Blessed and High Created the skies and the earth, Created two oceans – a fresh (sweet) ocean, and a salty ocean. So Heazwj Created the clay of Adamas from the fresh, and launched the salty ocean over it. Then Heazwj Scrubbed the crust of Adamas with a Scrubbing. So it was left (like that) for as long as Allahazwj so Desired. So when Heazwj Intended to Blow the Spirit into himas, Caused himas to stand as a resemblance. So Heazwj Grabbed a Handful from hisas right shoulder, so particle-like (creatures) came out. So Heazwj Said: “These are to Myazwj Paradise”. And Heazwj Grabbed a Handful from hisas left shoulder and Said: “These are to Myazwj Fire”.

فأنطق الله تعالى أصحاب اليمين وأصحاب اليسار فقال أهل اليسار يا رب لم خلقت لنا النار ولم تبين لنا ولم تبعث الينا رسولا؟ فقال الله عزوجل لهم: ذلك لعلمي بما أنتم صابرون إليه واني سأبليكم، فأمر الله تعالى النار فأسعرت ثم قال لهم تقحموا جميعا في النار فاني أجعلها عليكم بردا وسلاما فقالوا يا رب إنما سألناك لاي شئ جعلتها لنا هربا منها ولو أمرت أصحاب اليمين ما دخلوا،

So, Allahazwj the High Caused the companions of the right and the companions of the left to speak. So the (companions of) the left said, ‘O Lordazwj! Why did Youazwj Created the Fire for us, and did not Explain to us and did not Sent Rasoolsas to us?’ So Allahazwj Mighty and Majestic Said: “That is in Myazwj Knowledge, with what you all would be patient upon and Iazwj shall Test you”. So Heazwj Commanded the Fire, so it flared up. Then Heazwj Said to them: “Plunge into the Fire, so Iazwj would Make it a coolness and safety upon you”. So they said, ‘O Lordazwj! But rather, Youazwj Ask us for something from which we have no escape from it. If Youazwj would Command the companions of the right, they (also) would not be entering it’.

فأمر الله عزوجل النار فأسعرت ثم قال لاصحاب اليمين تقحموا جميعا في النار فتقحموا جميعا فكانت عليهم بردا وسلاما فقال لهم جميعا ألست بربكم؟ قال أصحاب اليمين بلى طوعا، وقال أصحاب الشمال بلى كرها، فأخذ منهم جميعا ميثاقهم وأشهدهم على انفسهم،

So Allahazwj Mighty and Majestic Commanded the Fire, so it flared up. Then Heazwj Said to the companions of the right: “Plunge altogether into the Fire”. So they all plunged into it, and it was a coolness and a safety over them. So Heazwj Said to all of them [7:172] Am I not your Lord? The companions of the right said, ‘Yes’, willingly, and the companions of the left said, ‘Yes’, unwillingly. Thus, Heazwj Took the Covenant from the entirety of them, and and Made them testify against their own souls.

قال وكان الحجر في الجنة فأخرجه الله عزوجل فالتقم الميثاق من الخلق كلهم فذلك قوله تعالى (وله أسلم من في السموات والارض طوعا وكرها واليه ترجعون)

Heasws said: ‘And the (Black) Stone was in the Paradise. So Allahazwj Mighty and Majestic Brought it out, so it devoured the Covenant from the people, all of them. So these are the Words of the High [3:83] and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning.

فلما أسكن الله تعالى آدم الجنة وعصى أهبط الله تعالى الحجر فجعله في ركن بيته وأهبط آدم على الصفا فمكث ما شاء الله ثم رآه في البيت فعرفه وعرف ميثاقه وذكره فجاء إليه مسرعا فأكب عليه وبكى عليه أربعين صباحا تائبا من خيطيئته ونادما على نقضه ميثاقه،

So when Allahazwj the High Settled Adamas in the Paradise, and heas disobeyed, Allahazwj Sent down the (Black) Stone. So Heazwj made it to be in a corner of Hisazwj House (Kabah), and Adamas descended upon Al-Safa. So heas remained for as long as Allahazwj so Desired. Then heas saw it in the House, and recognised hisas Covenant. So heas quickly went to it, and fell upon it, and wept over it for forty mornings, repentant from hisas error, and remorseful upon hisas breaking of the Covenant’.

قال فمن اجل ذلك أمرتم أن تقولوا إذا استلمتم الحجر أمانتي أديتها وميثاقي تعاهدته لتشهد لي بالموافاة يوم القيامة.

Heasws said : ‘Thus, it is from that, that you have been ordered to touch (with reverence) the (Black) Stone, you should be saying, ‘My entrustment I have fulfilled, and my Covenant I have been loyal to, so that you would testify for me with the loyalty on the Day of Judgement’.[307]

حدثنا أبي رضي الله عنه قال حدثني سعد بن عبد الله عن محمد بن الحسين ابن أبي الخطاب عن أحمد بن محمد بن أبي نصر عن عبد الكريم بن عمرو الخثعمي عن عبد الله بن أبي يعفور عن أبي عبد الله عليه السلام قال: ان الارواح جنوده مجنده فما تعارف منها في الميثاق ايتلف هاهنا وما تناكر منها في الميثاق هو في هذا الحجر الاسود، أما والله ان له لعينين واذنين وفما ولسانا ذلقا، ولقد كان أشد بياضا من اللبن ولكن المجرمين يستلمونه والمنافقين فبلغ كمثل ما ترون.

My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Ibn Abu Al Khatab, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro Al Khash’amy, from Abdullah Bin Abu Yafour,

Abu Abdullahasws has said: ‘The Spirits, its army was one army. So whichever from these had recognition during the Covenant in between them, they interconnect over here, and whichever of these had disregard in between them, (so they are like that over here). It is (all) in the (Black) Stone. But, by Allahazwj, it has two eyes for it, and two ears, and a mouth, and an eloquent tongue, and it used to more intensely whiter than the milk, but the criminals and the hypocrites have been kissing it, so it reached to be like what you are seeing it as’.[308]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد ابن الحسن الصفار عن علي بن حسان الواسطي عن عمه عبد الرحمان بن كثير الهاشمي عن أبي عبد الله عليه السلام قال: مر عمر بن الخطاب على الحجر الاسود فقال والله يا حجر إنا لنعلم انك حجر لا تضر ولا تنفع إلا انا رأينا رسول الله صلى الله عليه وآله يحبك فنحن نحبك، فقال له أمير المؤمنين عليه السلام كيف يابن الخطاب فو الله ليبعثنه الله يوم القيامة وله لسان وشفتان فيشهد لمن وافاه وهو يمين الله في أرضه يبايع بها خلقه، فقال عمر: لا أبقانا الله في بلد لا يكون فيه علي بن أبي طالب.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Ali Bin Hisan Al Wasity, from his uncle Abdul Rahman Bin Kaseer Al Hashimy,

Abu Abdullahasws has said: ‘Umar Bin Al-Khattab passed by the Black Stone, so he said, ‘By Allahazwj! O Stone! I know that you are a stone. Neither do you benefit nor do you harm. Indeed! We saw Rasool-Allahsaww love you, so we love you’. So, Amir Al-Momineenasws said to him: ‘How, O son of Khattab? By Allahazwj! Allahazwj would be Resurrecting it on the Day of Judgement, and for it would be a tongue, and two lips, so it would testify for the ones who were loyal to it (the Covenant), and it is the Right Hand of Allahazwj in Hisazwj earth, for the people to pledge their allegiances with’. So Umar said, ‘May Allahazwj not Cause us to remain in a city in which there is no Aliasws Bin Abu Talibasws’.[309]

اخبرني علي بن حاتم فيما كتب إلي قال: حدثنا جميل بن زياد قال: حدثنا أحمد بن الحسين النخاس عن زكريا أبي محمد المؤمن عن عامر بن معقل عن أبان بن تغلب قال قال أبو عبد الله عليه السلام: أتدري لابي شئ صار الناس يلثمون الحجر؟ قلت لا قال ان آدم عليه السلام شكى إلى ربه عزوجل الوحشة في الارض فنزل جبرئيل عليه السلام بياقوتة من الجنة كان آدم إذا مر عليها في الجنة ضربها برجله فلما رآها عرفها فبادر يلثمها فمن ثم صار الناس يلثمون الحجر.

Ali Bin Hatim informed me regarding what he wrote to me, from Jameel Bin Ziyad, from Ahmad Bin Al Husayn Al Nakhaas, from Zakariyya Abu Muhammad Al Momin, from Aamir Bin Ma’qal, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said : ‘Do you know for which thing (reason) the people came to be kissing the (Black) Stone?’ I said, ‘No’. Heasws said: ‘Adamas complained to hisas Lordazwj Mighty and Majestic of the loneliness in the earth. So Jibraeelas descended with a sapphire from the Paradise. When Adamas passed by it in the Paradise, struck it by hisas leg. So when heas saw it, recognised it. So heas hastened to kiss it. Thus, from then on, the people came to be kissing the (Black) Stone’.[310]

(باب 162 - العلة التي من أجلها صار الحجر أسود بعد ما كان أبيض) (والعلة التي من أجلها لا يبرء ذو عاهة يمسه الآن)

Chapter 162 – The reason due to which the (Black) Stone became black after it having been white; and the reason due to which the one with disabilities no longer gets cured when he touches it

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن محمد ابن عيسى عن عبد الرحمان بن أبي نجران والحسين بن سعيد جميعا عن حماد بن عيسى عن حريز بن عبد الله عن أبي عبد الله عليه السلام قال كان الحجر الاسود أشد بياضا من اللبن فلو لا ما مسه من أرجاس الجاهلية ما مسه ذو عاهة إلا برء.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Isa, from Abdul Rahman Bin Abu Najran and Al Husayn Bin Saeed together, from Hamaad Bin Isa, from Hareyz Bin Abdullah,

Abu Abdullahasws has said: ‘The (Black) Stone was intensely whiter than the milk. Had it not been touched by the filth of the ignorant (of the pre-Islamic period), the one with disabilities would not have touched it except that he would have been cured from it’.[311]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا سعد بن عبد الله عن اسماعيل بن محمد التغلبي عن أبي طاهر الوراق عن الحسن ابن أيوب عن عبد الكريم بن عمرو عن عبد الله بن أبي يعفور عن أبي عبد الله (ع) أنه ذكر الحجر فقال: أما أن له عينين وأنفا ولسانا، ولقد كان أشد بياضا من اللبن، أما ان المقام كان بتلك المنزلة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Sa’ad Bin Abdullah, from Ismail Bin Muhammad Al Taglaby, from Abu Tahir Al Waraq, from Al Hassan Ibn Ayoub, from Abdul Kareem Bin Amro, from Abdullah Bin Abu Yafour,

Abu Abdullahasws having mentioned the (Black) Stone, so heasws said: ‘For it are two ears, and a neck, and a tongue, and it used to be intensely whiter than the milk. As for the Standing Place (of Ibrahimas), it used to be at that very status’.[312]

(باب 163 - العلة التي من أجلها صار الناس يستلمون الحجر) (والركن اليماني ولا يستلمون الركنين الآخرين، والعلة التي) (من أجلها صار مقام ابراهيم (ع) على يسار العرش)

Chapter 163 – The reason due to which the people came to be kissing the (Black) Stone, and Al-Yamani corner, and were not kissing the other two corners; and the reason due to which the Standing Place of Ibrahimas came to be upon the left of the Throne

أخبرنا علي بن حاتم قال: حدثنا علي بن الحسين النحوي، عن أحمد ابن محمد بن عيسى عن ابن فضال عن ثعلبة بن ميمون وغيره عن بريد بن معاوية العجلي قال قلت لابي عبد الله عليه السلام: كيف صار الناس يستلمون الحجر والركن اليماني ولا يستلمون الركنين الآخرين؟ فقال قد سألني عن ذلك عباد بن صهيب البصري فقلت له لان رسول الله صلى الله عليه وآله استلم هذين ولم يستلم هذين فانما على الناس أن يفعلوا ما فعل رسول الله صلى الله عليه وآله وسأخبرك بغير ما أخبرت به عبادا ان الحجر الاسود والركن اليماني عن يمين العرش وإنما أمر الله تبارك وتعالى ان يستلم ما عن يمين عرشه،

Ali Bin Hatim informed us, from Ali Bin Al Husayn Al Nahawi, from Ahmad Ibn Muhammad Bin Isa, from Ibn Fazaal, from Sa’alba Bin Maymoun and someone else, from Bureyd Bin Muawiya Al Ajaly who said,

‘I said to Abu Abdullahasws, ‘How come the people came to be kissing the (Black) Stone, and Al-Yamani corner, and are not (kissing) the two other corners?’ So heasws said: ‘Abaad Bin Sayh had asked measws about that, so Iasws said to him: ‘Because Rasool-Allahsaww kissed these two, and did not kiss those two. Thus, it is upon the people that they should be doing what Rasool-Allahsaww did, and Iasws will be informing you with other than what Iasws had informed Abaad with, that the (Black) Stone, and Al-Yamani corner are from the right of the Throne. But rather, Allahazwj Blessed and High Commanded that hesaww should kiss what is from the right of Hisazwj Throne’.

قلت فكيف صار مقام ابراهيم عن يساره؟ فقال لان لابراهيم عليه السلام مقاما في القيامة ولمحمد صلى الله عليه وآله مقاما فمقام محمد عن يمين عرش ربنا عزوجل، ومقام ابراهيم عن شمال عرشه، فمقام ابراهيم في مقامه يوم القيامة، وعرش ربنا مقبل غير مدبر.

I said, ‘So how come the Standing Place of Ibrahimas came to be on the left of it?’ So heasws said: ‘Because Ibrahimas has a place during the Day of Judgement, and for Muhammadsaww and hissaww Progenyasws have a place. So the place of Muhammadsaww is on the right of the Throne of our Lordazwj Mighty and Majestic, and the place of Ibrahimas is on the left of Hisazwj Throne. Thus, the Standing Place of Ibrahimas would be in its place on the Day of Judgement, and the Throne of our Lordazwj, is facing forward, not backward’.[313]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان بن يحيى عن معاوية بن عمار عن أبي عبد الله عليه السلام قال بينا أنا في الطواف إذا رجل يقول ما بال هذين الركنين يمسحان - يعني الحجر والركن اليماني - وهذين لا يمسحان؟ قال فقلت لان رسول الله صلى الله عليه وآله كان يمسح هذين ولم يمسح هذين فلا نتعرض لشئ لم يتعرص له رسول الله صلى الله عليه وآله.

My father narrated to us, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘While Iasws was in the circumambulation, when a man started saying, ‘What is the matter with these two corners both get touched’ meaning the (Black) Stone and Al-Yamani corner – ‘and these two do not get touched?’ Heasws said: ‘So Iasws said: ‘Because Rasool-Allahsaww used to touch these two, and did not touch those two. Thus, we (also) do not occupy ourselves with something which Rasool-Allahsaww did not occupy himselfsaww with’.[314]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال حدثنا محمد ابن عبد الجبار قال: حدثنا جعفر بن محمد الكوفي عن رجل من أصحابنا رفعه عن أبي عبد الله عليه السلام قال: لما انتهى رسول الله صلى الله عليه وآله إلى الركن الغربي فقال له الركن يا رسول الله ألست قعيدا من قواعد بيت ربك فما لي لا أستلم؟ فدنا منه النبي صلى الله عليه وآله فقال له اسكن عليك السلام غير مهجور.

My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Ibn Abdul Jabbar, from Ja’far Bin Muhammad Al Kufy, from a man from our companions, raising it,

Abu Abdullahasws has said: ‘When Rasool-Allahsaww ended up at the western corner, so the corner said to himsaww, ‘O Rasool-Allahsaww! Am I not a part from the parts of the House of yoursaww Lordazwj? So what is the matter with me that I do not get kissed?’ So the Prophetsaww approached it and said to it: ‘The greeting is settled over you. You are not abandoned’.[315]

(باب 164 - العلة التي من أجلها وضع الله الحجر في الركن) (الذي هو فيه ولم يضعه في غيره، والعلة التي من أجلها) يقبل، والعلة التي من أجلها اخرج من الجنة) (والعلة التي من أجلها جعل الميثاق فيه)

Chapter 164 – The reason due to which the (Black) Stone is placed in the corner in which it is and is not placed in another; and the reason due to which it is kissed; and the reason due to which it was brought out from the Paradise, and the reason due to which the Covenant was Made to be in it

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد قال حدثنا موسى عن عمر عن ابن سنان عن أبي سعيد القماط عن بكير بن اعين قال سألت أبا عبد الله عليه السلام لاي علة وضع الله الحجر في الركن الذي هو فيه و؟ يوضع في غيرة ولاي علة يقبل، ولاي علة اخرج من الجنة، ولاي علة وضع فيه ميثاق العباد والعهد ولم يوضع في غيره، وكيف السبب في ذلك تخبرني جعلت فداك فان تفكري فيه لعجب؟

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Musa, from Umar, from Ibn Sinan, from Abu Saeed Al Qamaat, from Bakeyr Bin Ayn who said,

‘I asked Abu Abdullahasws, ‘For which reason did Allahazwj Place the (Black) Stone in the corner in which it is, and did not place it in another? And for which reason it is kissed? And for which reason was it brought out from the Paradise? And for which reason were the Covenants and the oaths of the servants Placed inside it and were not Placed somewhere else? And how were the reasons with regards to these, youasws inform me, may I be sacrificed for youasws, for I think with regards to it and I wonder?’

قال فقال سألت وأعضلت في المسألة واستقصيت فافهم وفرغ قلبك واصغ سمعك أخبرك إن شاء الله، إن الله تبارك وتعالى وضع الحجر الاسود وهو جوهرة أخرجت من الجنة إلى آدم فوضعت في ذلك الركن لعلة الميثاق وذلك انه لما أخذ من بني آدم من ظهورهم ذريتهم حين أخذ الله عليهم الميثاق في ذلك المكان وفي ذلك المكان تراءى لهم ربهم، ومن ذلك الركن يهبط الطير على القائم فأول من يبايعه ذلك الطير وهو والله جبرئيل عليه السلام وإلى ذلك المقام يسند ظهره وهو الحجة والدليل على القائم وهو الشاهد لمن وافى ذلك المكان والشاهد لمن أدى إليه الميثاق والعهد الذي أخذ الله (به) على العباد

So heasws said: ‘You ask, and are puzzled in the questioning, and the probing. So understand and free your heart, and listen carefully, Allahazwj Willing Iasws shall inform you. Allahazwj Blessed and High Placed the Black Stone, and it was a jewel Brought out from the Paradise to Adamas. So it was Placed in that corner due to the Covenant, and that is when it was Taken from the Children of Adamas from the backs of their offspring, and the Covenant was Taken from them in that very place, their Lordazwj (Hisazwj Light) having Appeared to them. And, it is from that corner that the bird would descend upon Al-Qaimasws. So the first one to pledge his allegiance would be that bird, and by Allahazwj, it is Jibraeelas; and it is upon that place that heasws would be leaning by hisasws back, and it is the proof and the evidence upon himasws being Al-Qaimasws, and it (the Black Stone) is the witness for the one who was loyal (to the Covenant), at that place, and the witness for the one who fulfilled the Covenant to himasws, and the oath which Allahazwj Had Taken upon the servants.

وأما القبلة والالتماس فلعلة العهد تجديدا لذلك العهد والميثاق وتجديدا للبيعة وليؤدوا إليه في ذلك العهد الذي أخذ عليهم في الميثاق فيأتونه في كل سنة وليؤدوا إليه ذلك العهد، ألا ترى انك تقول أمانتي أديتها وميثاقي تعاهدته لتشهد لي بالموافاة والله ما يؤدي ذلك أحد غير شيعتنا، ولا حفظ ذلك العهد والميثاق أحد غير شيعتنا

And as for the kissing and the touching, so it is for the reason of the oath, the renewal of that oath and the Covenant, and the renewal of the allegiance and the fulfilment to himasws (Al-Qaimasws) with regards to that oath which was Taken against them during the Covenant. Thus, they come to it during every year, and to fulfill that oath to it. Have you not seen your saying (at the Black Stone), ‘My entrustment I have fulfilled it, and my Covenant I have oathed to in order for you to testify for me with the loyalty’? By Allahazwj! No one fulfils that oath apart from ourasws Shias, and no one preserves that oath and the Covenant, anyone apart from ourasws Shia.

وانهم ليأتونه فيعرفهم ويصدقهم ويأتيه غيرهم فينكرهم ويكذبهم وذلك انه لم يحفظ ذلك غيركم فلكم والله يشهد وعليهم والله يشهد بالخفر والجحود والكفر وهو الحجه البالغة من الله عليهم يوم القيامة يجئ وله لسان ناطق وعينان في صورته الاولى يعرفه الخلق ولا ينكرونه يشهد لمن وافاه وجدد العهد والميثاق عنده بحفظ الميثاق والعهد واداء الامانة ويشهد على كل من أنكر وجحد ونسى الميثاق بالكفر والانكار،

And they (Shias) are coming to it, so it recognises them, and ratifies them. And when others come to it, so it denies them and belies them, and that is because that (Covenant) has not been preserved by others than you. Therefore, by Allahazwj, it would testify for you, and upon them, by Allahazwj, it would testify with the wariness and the ingratitude and the infidelity. And it is the proof delivered from Allahazwj against them on the Day of Judgement. It would come, and for it would be a speaking tongue, and two eyes in its first (original) face. The people would recognise it and will not deny him. It would testify for the one who fulfilled and renewed the oath and the Covenant in its presence, by the preservation of the Covenant, and the oath, and the fulfilment of the entrustment. And it would testify upon everyone who denied, and was ungrateful, and forgot the Covenant with the infidelity and the denial.

وأما علة ما أخرجه الله من الجنة فهل تدري ما كان الحجر؟ قال قلت لا قال كان ملكا عظيما من عظماء الملائكة عند الله تعالى فلما أخذ الله من الملائكة الميثاق كان أول من آمن به وأقر ذلك الملك فاتخذه الله أمينا على جميع خلقه فألقمه الميثاق وأودعه عنده واستعبد الخلق أن يجددوا عنده في كل سنة الاقرار بالميثاق والعهد الذي أخذ الله (به) عليهم

And as for the reason why Allahazwj Brought it out from the Paradise, so do you know what was the (Black) Stone?’ I said, ‘No’. It was a magnificent Angel from the magnificent ones of the Angels in the Presence of Allahazwj the High. So when Allahazwj Took the Covenant from the Angels, the first one to believe in it and accept was that Angel. Therefore, Allahazwj Took him as a trustee upon the entirety of Hisazwj creatures. So it devoured the Covenant and it is deposited inside it, and the creatures have been enslaved that they should be renewing in its presence, during every year, the acceptance of the Covenant and the oath which Allahazwj has Taken against them.

ثم جعله الله مع آدم في الجنة يذكره الميثاق ويجدد عنده الاقرار في كل سنة فلما عصى آدم فأخرج من الجنة أنساه الله العهد والميثاق الذي أخذ الله عليه وعلى ولد لمحمد ووصيه، وجعله باهتا حيرانا،

Then Allahazwj Made it to be with Adamas in the Paradise, reminding himas of the Covenant, and heas used to renew the acceptance in its presence during every year. So, when Adamas disobeyed, so heas came out from the Paradise, Allahazwj Caused himas to forget the oath and the Covenant which Allahazwj had Taken against himas and upon the sonsasws Bestowed unto Muhammadsaww and hissaww successorasws, and Made himas to be lacklustre and perplexed.

فلما تاب على آدم حول ذلك الملك في صورة درة بيضاء فرماه من الجنة إلى آدم وهو بأرض الهند فلما رآه أنس إليه وهو لا يعرفه بأكثر من أنه جوهره فأنطقها الله عزوجل فقال يا آدم أتعرفني. قال لا قال أجل استخوذ عليك الشيطان فأنساك ذكر ربك وتحول إلى الصورة التي كان بها في الجنة مع آدم فقال لآدم أين العهد والميثاق؟ فوثب إليه آدم وذكر الميثاق وبكى وخضع له وقبله وجدد الاقرار بالعهد والميثاق،

So, when Heazwj Turned to Adamas (Mercifully), Transferred that Angel to be in an image of a white jewel. So Heazwj Threw it from the Paradise to Adamas at the land of India. So, when heas saw it, heas was affectionate towards it, and heas did not recognise it, mostly due to it being hisas jewel. So Allahazwj Mighty and Majestic Caused it to speak, so it said: ‘O Adamas! Do youas recognise me?’ Heas said: ‘No’. It said, ‘It means the Satanla has overcome you, so youas forgot the mentioned of youras Lordazwj’. And it (Black Stone) transformed back into the image in which it used to be in the Paradise with Adamas. So, it said to Adamas: ‘Where is your oath and the Covenant?’ So Adamas leapt up at it and remembered the Covenant, and cried, and hugged it, and kissed it, and renewed the acceptance of the oath and the Covenant. 

ثم حوله الله تعالى إلى جوهر الحجر درة بيضاء صافية تضئ فحمله آدم على عاتقه إجلالا له وتعظيما فكان إذا أعيا حمله عنه جبرئيل حتى وافى به مكة فما زال يأنس به بمكة ويجدد الاقرار له كل يوم وليلة

Then Allahazwj the High Transformed it into a jewel of a white stone gem, clear, illuminating. So Adamas carried it upon hisas shoulder, due to its majesty, and reverence for it. So whenever heas was exhausted, Jibraeelas carried if from himas until heas came with it to Makkah. So heas did not cease to be affectionate to it at Makkah, and kept on renewing the acceptant (of the Covenant) to it during every day and night.

ثم ان الله تعالى لم أهبط جبرئيل إلى أرضه وبني الكعبة هبط إلى ذلك المكان بين الركن والباب وفي ذلك المكان تراءى لآدم حين أخذ الميثاق وفي ذلك الموضع القم الملك الميثاق فلتلك العلة وضع في ذلك الركن ونحى آدم من مكان البيت إلى الصفا وحواء إلى المروة

Then when Allahazwj the High Caused Jibraeelas to descend to Hisazwj earth and build the Kabah, heas descended to that very place in between the corner and the Door, and it is in that place that it was shown to Adamas where the Covenant was Taken, and in that place the Angel (Black Stone) devoured the Covenant. Thus, it is due to that reason it was placed in that corner, and Adamas was Made to leave the place of the House (Kabah) to Al-Safa, and Hawwaas to Al-Marwa.

فأخذ الله الحجر فوضعه بيده في ذلك الركن فلما ان نظر آدم من الصفا وقد وضع الحجر في الركن كبر الله وهلله ومجده فلذلك جرت السنة بالتكبير في استقبال الركن الذي فيه الحجر من الصفا، وان الله عزوجل أودعه العهد والميثاق وألقمه إياه دون غيره من الملائكة لان الله تعالى لما أخذ الميثاق له بالربوبية ولمحمد بالنبوة ولعلي عليه السلام بالوصية اصطكت فرايص الملائكة وأول من أسرع إلى الاقرار بذلك الملك ولم يكن فيهم أشد حبا لمحمد وآل محمد منه فلذلك اختاره الله تعالى من بينهم وألقمه الميثاق فهو يجئ يوم القيامة وله لسان ناطق وعين ناظرة ليشهد لكل من وافاه إلى ذلك المكان وحفظ الميثاق.

So, Allahazwj Took the (Black) Stone, and Placed it by Hisazwj Hands (Power) in that corner. So when Adamas looked from Al-Safa, and the (Black) Stone had been place in the corner, heas exclaimed the Greatness of Allahazwj, and extolled Himazwj, and Praised Himazwj. Therefore, it is due to that, the Sunnah flowed with the Takbeers during the kissing of the corner in which is the (Black) Stone, from Al-Safa. And Allahazwj Mighty and Majestic Deposited with it, the oath, and the Covenant, and Made it to devour these, besides the other from the Angels, because when Allahazwj the High Took the Covenant for Himselfazwj for the Lordship, and for Muhammadsaww for the Prophet-hood, and for Aliasws with the successorship, the Angels trembled, and the first one who hastened to the acceptance was that Angel. And there was not among them anyone with more intense love to Muhammadsaww and the Progenyasws of Muhammad, than him. Thus, it was due to that Allahazwj the High Chose him from between them, and Made him to devour the Covenant. So he would be coming on the Day of Judgement, and for him would be a speaking tongue, and two seeing eyes, to testify for each one who was loyal to that place, and preserved the Covenant’.[316]

(باب 165 - العلة التي من أجلها سمي الصفا صفا والمروة مروة)

Chapter 165 – The reason due to which Al-Safa was named as Safa, and Al-Marwa as Marwa

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن محمد ابن خالد عن أبيه عن محمد بن سنان عن اسماعيل بن جابر وعبد الكريم بن عمرو عن عبد الحميد بن أبي الديلم عن أبي عبد الله عليه السلام قال: سمي الصفا صفا لان المصطفى آدم هبط عليه فقطع للجبل إسم من إسم آدم عليه السلام يقول الله تعالى: (ان الله اصطفى آدم ونوحا وآل ابراهيم وآل عمران على العالمين) وهبطت حواء على المروة وإنما سميت المروة لان المرأة هبطت عليها فقطع للجبل إسم من إسم المرأة

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Khalid, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,

Abu Abdullahasws has said: ‘Al-Safa was named as ‘Safa’ because the Chosen one (المصطفى) descended upon it, the name of the mount was cut from the name of Adamas. Allahazwj the High is Saying Allahazwj Mighty and Majestic is Saying [3:33] Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations. And Hawwaas descended upon the Marwa, and it has been named as Marwa because the woman (Al-Imra’) descended upon it, so the name of the mountain is from the name ‘Al-Imra’a’ (the woman)’.[317]

(باب 166 - العلة التي من أجلها جعل السعي بين الصفا والمروة)

Chapter 166 – The reason due to which the Sa’ee was Made to be in between Al-Safa and Al-Marwa

حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن محمد ابن أبي عمير، عن معاوية بن عمار، عن أبي عبد الله (عليه السلام)، قال: «إن إبراهيم (عليه السلام) لما خلف إسماعيل (عليه السلام) بمكة عطش الصبي، و كان فيما بين الصفا و المروة شجر، فخرجت امه حتى قامت على الصفا، فقالت: هل بالوادي من أنيس؟ فلم يجبها أحد، فمضت حتى انتهت إلى المروة، فقالت: هل بالوادي من أنيس؟ فلم يجبها أحد، ثم رجعت إلى الصفا، فقالت كذلك حتى صنعت ذلك سبعا، فأجرى الله ذلك سنة.

My father narrated to us, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Muhammad Ibn Abu Umeyr, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘Ibrahimas, when heas left Ismailas behind at Makkah, the young boy became thirsty, and there used to be a tree in between Al-Safa and Al-Marwa. So hisas mother went out until sheas stood upon Al-Safa, so sheas said: ‘Is there any kind person in the valley?’ But, no one answered heras. So sheas went until sheas ended up at Al-Marwa, so sheas said: ‘Is there any kind person in the valley?’ But, no one answered heras. So sheas returned back to Al-Safa. Sheas said similar to that, to the extent that sheas did that seven times. Therefore, Allahazwj Caused that to be a Sunnah.

فأتاها جبرئيل، فقال لها: من أنت؟ فقالت: أنا ام ولد إبراهيم، فقال لها: إلى من وكلكم؟ فقالت: أما إذا قلت ذلك، فقد قلت له حيث أراد الذهاب: يا إبراهيم، إلى من تكلنا؟ فقال: إلى الله عز و جل، فقال جبرئيل: لقد وكلكم إلى كاف.

Jibraeelas came to heras and said to heras, ‘Who are youas?’ Sheas said: ‘Ias am the mother of the sonas of Ibrahimas’. So heas said to heras: ‘To whom did heas entrust youas?’ So sheas said: ‘Ias had said that. Ias asked himas when heas intended to leave: ‘To whom do youas entrust usas?’ So heas said: ‘To Allahazwj Mighty and Majestic’. So Jibraeelas said: ‘Heas has entrusted you to the One who is Sufficient’.

قال: «و كان الناس يتجنبون الممر بمكة لمكان الماء، ففحص الصبي برجله فنبعت زمزم، و رجعت من المروة إلى الصبي و قد نبع الماء، فأقبلت تجمع التراب حوله مخافة أن يسيح الماء، و لو تركته لكان سيحا».

The Imamasws said: ‘And the people used to avoid the passageway at Makkah for a place for the water. So the young boy (Ismailas) struck (the ground) with hisas feet, so the Zamzam (spring) gushed forth, and sheas returned from Al-Marwa to the boy, and (saw that) the water had sprung. So she gathered the sand around it fearing that the water would evaporate, and had sheas left it so it would have evaporated’. 

قال: «فلما رأته الطير حلقت عليه- قال-: فمر ركب من اليمن، فلما رأوا الطير حلقت عليه، قالوا: ما حلقت‏ إلا على الماء، فأتوهم ليستقوهم فسقوهم من الماء، و أطعمهم الركب من الطعام، و أجرى الله عز و جل لهم بذلك رزقا، فكان الركب يمر بمكة فيطعمونهم من الطعام، و يسقونهم من الماء».

The Imamasws said: ‘So when the birds saw it, they flew towards it. Riders from Yemen passed by, so when they saw the birds to have encircled it, they said, ‘They would not have encircled except upon the water’. So they came over to themas to be quenched (from the thirst). So theyas quenched them from the water, and the riders fed themas from the food. And Allahazwj Mighty and Majestic Made that to flow for themas as sustenance. The riders used to pass by Makkah, and they would feed themas from the food, and theyas would quench them from the water’.[318]

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(باب 168 - العلة التي من أجلها صار المسعى أحب البقاع إلى الله تعالى)

Chapter 168 – The reason due to which the place of Sa’ee is the most beloved of spots to Allahazwj the High

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن أبي الخطاب عن ابن أبي عمير عن معاوية بن عمار قال قال أبو عبد الله (ع) ما لله تعالى منسك أحب إلى الله تبارك وتعالى من موضع المسعى وذلك انه يذل فيه كل جبار عنيد.

My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Ibn Abu Umeyr, from Muawiya Bin Amaar who said,

‘Abu Abdullahasws said: ‘There is no ritual more Beloved to Allahazwj Blessed and High than the place of the Sa’ee, and that is because therein is humbled every obstinate tyrant’.[319]

حدثنا محمد بن الحسن بن أحمد بن الوليد قال حدثنا محمد بن يحيى العطار وأحمد بن ادريس جميعا عن محمد بن احمد بن يحيى بن عمران الاشعري قال: حدثنا محمد بن الحسين بن أبي الخطاب عن محمد بن أسلم عن يونس عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول ما من بقعة أحب إلى الله عزوجل من المسعى لانه يذل فيه كل جبار.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Yahya Al Ataar and Ahmad Bin Idrees both together, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Aslam, from Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘There is none from the spots more Beloved to Allahazwj Mighty and Majestic than the Sa’ee place, because therein every tyrant is humbled’.[320]

(باب 169 - العلة التي من أجلها أحرم رسول الله صلى الله عليه وآله) (من مسجد الشجرة ولم يحرم دون ذلك)

Chapter 169 – The reason due to which Rasool-Allahsaww wore Ihraam from Masjid Al-Shajara, and did not wear Ihraam from besides that

أخبرني علي بن حاتم قال أخبرنا القاسم بن محمد قال حدثنا حمدان بن الحسين عن الحسين بن الوليد عمن ذكره قال قلت لابي عبد الله (ع) لاي علة أحرم رسول الله صلى الله عليه وآله من مسجد الشجرة ولم يحرم من موضع دونه؟ قال: لانه لما أسرى به إلى السماء وصار بحذاء الشجرة وكانت الملائكة تأتي إلى البيت المعمور بحذاء المواضع التي هي مواقيت سوى الشجرة.

Ali Bin Hatim narrated to us, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from the one who mentioned it who said,

‘I said to Abu Abdullahasws, ‘For which reason did Rasool-Allahsaww wear Ihraam from Masjib Al Shajara and did not wear Ihraam from a place besides it?’ He (a.s.) said: ‘Because when hesaww was ascended with to the sky and went to the Base of the Throne, and the Angels used to come to the Bayt Al Mamoor by the Base of the places which are the junctures, except for Al Shajara.[321]

أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان بن يحيى عن معاوية بن عمار قال: قال أبو عبد الله (ع) إعلم ان من تمام الحج والعمرة ان تحرم من الوقت الذي وقته رسول الله صلى الله عليه وسلم لا تتجاوز إلا وأنت محرم فانه وقت لاهل العراق ولم يكن يومئذ عراق بطن العقيق من قبل العراق ووقت لاهل الطائف قرن المنازل ووقت لاهل المغرب الجحفة وهي مكتوبة عندنا مهيعة ووقت لاهل المدينة ذا الحليفة ووقت لاهل اليمين يلملم ومن كان منزله بخلف هذا المواقيت مما يلي مكة فوقته منزله.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Amaar who said,

‘Abu Abdullahasws said: ‘Know that from the completion of the Hajj and the Umrah is that you should wear Ihraam from the juncture at which Rasool-Allahsaww wore it, not exceeding it until you have worn Ihraam, for it is a juncture for the people of Al-Iraq, and in those days there did not happen to be any Iraq in the middle of Al-Ateeq, from before Al-Iraq; and a juncture for the people of Al-Taif being Qaran Al-Manaazil; and the juncture of Al-Johfa for the people of the west (north Africans), and it is written with usasws as Mahiya; and a juncture for the people of Al-Medina is Zul Haleyfa; and a juncture for the people of Al-Yemen is Yalmalam. And for the one who house is different from these junctures, from what is adjoining Makkah, so his juncture would be his house’.[322] 

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن صفوان بن يحيى عن أبي ايوب الخزاز قال قلت لابي عبد الله (ع) حدثني عن العقيق وقت وقته رسول الله صلى الله عليه وآله أو شئ صنعه الناس؟ فقال ان رسول الله صلى الله عليه وآله وقت لاهل المدينة ذا الحليفة، ووقت لاهل المغرب الجحفة، وهي عندنا مكتوبة مهيعة، ووقت لاهل اليمن يلملم، ووقت لاهل الطايف قرن المنازل، ووقت لاهل نجد العقيق وما أنجدت.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Safwan Bin Yahya, from Abu Ayoub Al Khazaz who said,

‘I said to Abu Abdullahasws, ‘Narrate to me about Al-Ateeq juncture, did Rasool-Allahsaww make it to be a juncture or is it something which the people have made?’ So heasws said: ‘Rasool-Allahsaww made Zul Halyefa to be a juncture for the people of Al-Medina, and Al-Johfa for the people of Al-Magrib (North Africa), and with us it is written as Mahiya, and Yalmam as a juncture for the people of Al-Yemen, and Qaran Al-Manaazil for the people of Al-Taif, and Al-Ateeq as a juncture for the people of Najd, whoever comes to Najd’.[323]

(باب 170 - علة الاشعار والتقليد)

Chapter 170 – The reason for the marking and the collaring (the sacrificial camel)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن أبيه عن النوفلي عن السكوني عن جعفر بن محمد (ع) انه سئل ما بال البدنة تقلد النعل وتشعر؟ قال أما النعل فتعرف انها بدنة ويعرفها صاحبها بنعله، وأما الاشعار فانه يحرم ظهرها على صاحبها من حيث اشعرها ولا يستطيع الشيطان أن يمسها.

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from his father, from Al Nowfaly, from Al Sakuny,

Ja’far Bin Muhammadasws having been asked, ‘What is the matter that the (sacrificial) camel is collared by the soles and coloured?’ Heasws said: ‘As for (collaring) the soles, so it is for recognising that it is a sacrificial camel, and its owner can recognise it by its soles, and as for the colouring, so its back is forbidden upon its owner from where he colours it, and the Satanla does not have the ability to touch it’.[324]

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن فضالة عن سيف بن عميرة عن عمرو ابن شمر عن جابر عن أبي جعفر (ع) قال: إنما استحسنوا الاشعار للبدن لانه أول قطرة تقطر من دمها يغفر الله له على ذلك.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin marouf, from Ali Bin Mahziyar, from Fazalat, form Sayf Bin Umeyra, from Amro Ibn Shimr, from Jabir,

Abu Ja’farasws has said: ‘But rather, improve the colouring of the sacrificial camel, because the first drop which drops from its blood, Allahazwj would Forgive a person upon that’.[325]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد و عبد الله ابني محمد ابن عيسى عن محمد بن أبي عمير عن حماد عن الحلبي عن أبي عبد الله (ع) قال: أي رجل ساق بدنة فانكسرت قبل أن تبلغ محلها أو عرض لها موت أو هلاك فلينحرها ان قدر على ذلك ليلطخ نعلها التي قلدت به بدم حتى يعلم من مر بها انها قد ذكيت فيأكل من لحمها ان اراد، وان كان الهدي الذي انكسر أو هلك مضمونا فان عليه أن يبتاع مكان الذي انكسر أو هلك، والمضمون هو الشئ الواجب عليك في نذر أو غيره، وإن لم يكن مضمونا وإنما هو شئ تطوع به فليس عليه أن يبتاع مكانه إلا ان يشاء أن يتطوع.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad and Abdullah, two sons of Muhammad Ibn Isa, from Muhammad Bin Abu Umeyr, from Hamaad, from Al Halby,

Abu Abdullahasws has said: ‘Whichever man ushers his sacrificial camel, so it breaks (a leg) before it reaches its destination, or the death presents itself to it, or it gets destroyed, so he should sacrifice it to that extent, and colouring its soles which it has been collared with blood to the extent that passer-by by would know that it has been purified (Slaughtered), so he can eat from its flesh if he so intends, and the sacrificial animal who has broken (a leg), or has perished, its owner is responsible over it that he should buy (another one) in place of which is broken or perished, and responsibility is something which is Obligatory upon you with regards to a vow or something else, and if it does not happen to be under responsibility, but rather it is something which is voluntary, so there is nothing upon him that he should buy (another one) in its place, except if he so desires to, voluntarily’.[326]

––––––––

(باب 171 - العلة التي من أجلها سمي يوم التروية يوم التروية)

Chapter 171 – The reason due to which the day of Al-Tarwiya has been named as the day of Al-Tarwiyya

أبي رحمه الله قال حدثنا علي بن ابراهيم عن أبيه عن محمد بن أبي عمير عن حماد بن عثمان عن عبيد الله بن علي الحلبي عن أبي عبد الله (ع) قال سألته لم سمي يوم التروية يوم التروية؟ قال لانه لم يكن بعرفات ماء وكانوا يستقون من مكة من الماء لريهم وكان يقول بعضهم لبعض ترويتم ترويتم فسمي يوم التروية لذلك.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby,

Abu Abdullahasws, said, ‘I asked himasws, ‘Why has the day of Al-Tarwiyya been named as the day of Al-Tarwiyya?’ Heasws said: ‘Because there did not use to be any water at Arafaat, and they were drawing water from Makkah, from the water for their irrigation, and some of them were saying to each other, ‘You have been irrigated (Tarwiyyatum), you have been irrigated (Tarwiyyatum). Thus, the day of Al-Tarwiyya was named due to that’.[327]

(باب 172 - العلة التي من أجلها سميت منى منى)

Chapter 172 – The reason due to which Mina was named as Mina

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن فضالة بن أيوب عن معاوية ابن عمار عن أبي عبد الله (ع) قال: ان جبرئيل أتى ابراهيم (ع) فقال تمن يا ابراهيم فكانت تسمى منى فسماها الناس منى.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Ibn Amaar,

Abu Abdullahasws has said: ‘Jibraeelas came to Ibrahimas, so heas said: ‘(Make a) wish (تمن), O Ibrahimas! Thus, it was named as Mina, and the people called it Mina’.[328]

حدثنا علي بن أحمد رحمه الله قال حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل البرمكي عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أبا الحسن الرضا (ع) كتب إليه العلة التي من اجلها سميت منى منى ان جبرئيل (ع) قال هناك يا ابراهيم تمن على ربك ما شئت فتمنى ابراهيم في نفسه ان يجعل الله مكان ابنه اسماعيل كبشا يأمره بذبحه فداء له فأعطى مناه.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him: ‘The reason due to which Mina is named as Mina is that Jibraeelas said: ‘Over there, O Ibrahimsaww! Make a wish to youras Lordazwj whatever youas so desire to’. So Ibrahimas wished within himselfas that Allahazwj should Make a ram to be in place of hisas sonas Ismailas, Heazwj had Commanded himas to slaughter. So heas supplicated to Himazwj, and hisas wish was Granted’.[329]

(باب 173 - العلة التي من أجلها سميت عرفات عرفات)

Chapter 173 – The reason due to which Arafaat was named as Arafaat

حدثنا حمزة بن محمد العلوي قال اخبرنا علي بن ابراهيم عن أبيه عن محمد بن أبي عمير عن معاوية بن عمار قال سألت أبا عبد الله (ع) عن عرفات لم سميت عرفات؟ فقال ان جبرئيل (ع) خرج بابراهيم صلوات الله عليه يوم عرفة فلما زالت الشمس قال له جبرئيل يا ابراهيم اعترف بذنبك واعرف مناسكك فسميت عرفات لقول جبرئيل (ع) إعترف فاعترف.

Hamza Bin Muhammad Al Alawy narrated to us, from Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Muawiya Bin Amaar who said,

‘I asked Abu Abdullahasws about Arafaat, why was it named as Arafaat?’ So heasws said: ‘Jibraeelas went out with Ibrahimsaww on the Day of Arafaat, so when the sun was still (midday), heas said to himas: O Ibrahimas! Acknowledge youras sin, and recognise youras rituals’. Thus, Arafaat was named due to the words of Jibraeelas, ‘Acknowledge (إعترف), so heas acknowledged’.[330]

(باب 174 - العلة التي من أجلها سمي الخيف خيفا)

Chapter 174 – The reason due to which Al-Kheef was named as Kheef

حدثنا محمد بن الحسن رحمه الله قال حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن صفوان بن يحيى عن معاوية بن عمار عن أبي عبد الله (ع) قال: قلت له لم سمي الخيف خيفا؟ قال: إنما سمي الخيف لانه مرتفع عن الوادي وكل ما ارتفع عن الوادي سمي خيفا.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin saeed, from Safwan Bin Yahya, from Muawiya Bin Amaar,

Abu Abdullahasws, said, ‘I said to himasws, ‘Why was Al-Kheef named as ‘Kheef’?’ Heasws said: ‘But rather Al-Kheef was named as such because it is raised from the valley, and every place which is raised from the valley is named as Kheef’.[331]

(باب 175 - العلة التي من اجلها سميت المزدلفة مزدلفة)

Chapter 175 – The reason due to which Al-Muzdalifa was named as Muzdalifa

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن صفوان عن معاوية بن عمار عن أبي عبد الله (ع) قال: في حديث ابراهيم (ع) ان جبرئيل (ع) انتهى به إلى الموقف فأقام به حتى غربت الشمس ثم افاض به فقال: يا ابراهيم ازدلف إلى المشعر الحرام فسميت مزدلفة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Safwan, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘In a Hadeeth of Ibrahimas is that Jibraeelas ended up with himas to the Pausing station. So heas stood there with himas until the sun set, then heas said to himas: ‘O Ibrahimas! Get closer (Azdalaf) to the sacred consciousness’. Thus, it was named as Muzdalifa’.[332]

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه علي بن مهزيار عن فضالة بن أيوب عن معاوية بن عمار عن أبي عبد الله (ع) قال: إنما سميت مزدلفة لانهم ازدلفوا إليها من عرفات.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘But rather, Muzdalifa was named because get closer (Muzdalifu) to it from Arafaat’.[333]

(باب 176 - العلة التي من أجلها سميت المزدلفة جمعا)

Chapter 176 – The reason due to which Muzdalifa has been named as Jam’a

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن خالد عن أبيه عن محمد بن سنان عن اسماعيل بن جابر وعبد الكريم بن عمرو، عن عبد الحميد بن أبي الديلم عن أبي عبد الله (ع) قال سميت المزدلفة جمعا لان آدم جمع فيها بين الصلاتين المغرب والعشاء.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,

Abu Abdullahasws has said :’Al-Muzdalifa was named as Jam’a because Adamas gathered (Jam’a) two Prayers together therein – Al Magrib and Al Isha’.[334]

(باب 177 - علة رمي الجمار)

Chapter – 177 – Reason for pelting the stones

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن العمركي الخراساني عن علي بن جعفر عن أخيه موسى بن جعفر (ع) قال: سألته عن رمي الجمار لم جعل؟ قال: لان إبليس اللعين كان يتراءى لابراهيم (ع) في موضع الجمار فرجمه ابراهيم فجرت السنة بذلك.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Al Amraky Al Khurasany,

(It has been narrated) from Aliasws son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, said, ‘I asked himasws about pelting the stones, why was it Made to be?’ Heasws said: ‘Because Ibleesla the accursed appeared to Ibrahimas in the place of the stones, so Ibrahimas pelted himla. Thus, it flowed as the Sunnah due to that’.[335]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان بن يحيى عن معاوية بن عمار عن أبي عبد الله (ع) قال: أول من رمى الجمار آدم (ع) وقال أني جبرئيل (ع) ابراهيم فقال إرم يا ابراهيم، فرمي جمرة العقبة، وذلك ان الشيطان تمثل له عندها.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘The first one to pelt the stones was Adamas’. And heasws said: ‘Jibraeelas came to Ibrahimas and said: ‘Pelt, O Ibrahimas!’ So heas pelted at the rocks of Al-Aqaba, and that is that the Satanla physically represented himselfla for himas, at it’.[336]

(باب 178 - علة الاضحية)

Chapter 178 – Reason for the sacrifice

أبي رحمه الله قال حدثنا سعد بن عبد الله عن الحسين بن يزيد النوفلي عن اسماعيل بن مسلم السكوني، عن جعفر بن محمد عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله إنما جعل الله هذا الاضحى لتتسع مساكينكم من اللحم فاطعموهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘But rather, Allahazwj Made this sacrifice to make it easy for your poor ones to get hold of the meat, therefore feed them’.[337]

حدثنا علي بن أحمد بن محمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي الاسدي عن موسى بن عمران النخعي عن عمه الحسين بن يزيد النوفلي عن علي بن أبي حمزة عن أبي بصير عن أبي عبد الله (ع) قال قلت له ما علة الاضحية فقال: انه يغفر لصاحبها عند أول قطرة تقطر من دمها إلى الارض وليعلم الله تعالى من يتقيه بالغيب قال الله تعالى: (لن ينال الله لحومها ولا دماؤها ولكن يناله التقوى منكم)، ثم قال: انظر كيف قبل الله قربان هابيل، ورد قربان قابيل.

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy Al Asady, from Musa Bin Imran Al Nakhaie, from his uncle Al Husayn Bin Yazeed Al Nowfaly, from Ali Bin Abu Hamza, from Abu Baseer,

(The narrator says), ‘I said to Abu Abdullahasws, ‘What is the reason of the sacrifice?’ So heasws said: ‘It is a (means) of Forgiveness for its doer during the first drop of blood which drops from it to the ground, and for Allahazwj to Know who fears Himazwj being unseen. Allahazwj the High Says [22:37] There does not reach Allah their flesh nor their blood, but to Him reaches the piety from you’. Then heasws said: ‘Look at how Allahazwj Accepted the offering of Habeelas, and Turned down the offering of Qabeella’.[338]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن أبي جميلة عن أبي عبد الله (ع) قال: سألته عن لحم الاضاحي فقال كان علي بن الحسين وابنه محمد عليهما السلام يتصدقان بالثلث على جيرانهما وبثلث على المساكين وثلث يمسكانه لاهل البيت.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Abu Jameela,

(The narrator says), ‘I asked Abu Abdullahasws about flesh of the sacrifice, so heasws said: ‘Aliasws Bin Al-Husaynasws, and hisasws sonasws Muhammadasws, used to give it in charity – a third to theirasws neighbours, and a third to the poor, and a third for theirasws own families’.[339]

(باب 179 - العلة التي من أجلها يستحب استفراه الضحايا)

Chapter 179 – The reason due to which it is recommended to look after the sacrificial animal

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى بن عمران الاشعري عن موسى بن جعفر البغدادي عن عبيد الله بن عبد الله عن موسى بن ابراهيم عن أبي الحسن موسى (ع) قال: قال رسول الله صلى الله عليه وآله: استفرهوا ضحاياكم فانها مطاياكم على الصراط.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ash’ary, from Musa Bin Ja’far Al Baghdady, from Ubeydullah Bin Abdullah, from Musa Bin Ibrahim,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said: ‘Look after your sacrificial animals, for these are your mounts upon the Way (Al-Siraat), (to the Paradise)’.[340]

(باب 180 - العلة التي من أجلها لا يجوز اطعام المساكين) (في كفارة اليمين من لحوم الاضاحي)

Chapter 180 – The reason due to which it is allowed to feed the poor with regards to the expiation of the oath, from flesh of the sacrificed animal

حدثنا علي بن أحمد بن محمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي عن سهل بن زياد عن الحسين بن يزيد عن اسماعيل بن أبي زياد عن جعفر بن محمد عن أبيه (ع) ان عليا سئل هل يطعم المساكين في كفارة اليمين من لحوم الاضاحي؟ قال لا لانه قربان لله تعالى.

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad, from Al Husayn Bin Yazeed, from Ismail Bin Abu Ziyad,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws that Aliasws was asked, ‘Can one feed the poor with regards to an expiation for the vow, from flesh of the sacrificial animal?’ Heasws said: ‘No, because an offering is for (the Sake of) Allahazwj the High’.[341]

(باب 181 - العلة التي من أجلها نهي عن حبس لحوم الاضاحي) (فوق ثلاثة ايام ثم اطلق في ذلك)

Chapter 181 – The reason due to which it is forbidden to withhold the flesh of the sacrificial animal more than three days, then released during that

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد ابن الحسن الصفار قال: حدثنا أحمد بن محمد بن عيسى عن عبد الرحمان بن أبي نجران عن محمد بن حمران عن محمد بن مسلم عن أبي جعفر (ع) قال كان النبي صلى الله عليه وآله نهي أن يحبس لحوم الاضاحي فوق ثلاثة ايام من أجل الحاجة، فأما اليوم فلا بأس به.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Muhammad Bin Hamran, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww used to forbid that the flesh of the sacrificial animal be withheld for more than three days for the need. As for today, so there is no problem with it’.[342]

حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه قال حدثنا أبي عن محمد بن الحسين بن أبي الخطاب عن محمد بن اسماعيل بن بزيع عن يونس عن جميل ابن دراج قال سألت أبا عبد الله (ع) عن حبس لحوم الاضاحي فوق ثلاثة أيام بمنى قال لا بأس بذلك اليوم ان رسول الله صلى الله عليه وآله إنما نهى عن ذلك أولا لان الناس كانوا يومئذ مجهودين فأما اليوم فلا بأس،

Ahmad Bin Muhammad Bin Yahya Al Ataar narrated to us, from his father, from Muhammad Bin Al Husayn Bin Abu Al Khataab, from Muhammad Bin Ismail Bin Bazie, from Yunus, from Jameel Ibn Daraj who said,

‘I asked Abu Abdullahasws about withholding the flesh of the sacrificial animal for more than three days at Mina. Heasws said: ‘There is no problem with that today. But rather, Rasool-Allahsaww forbid from that at first, because the people in those days used to be labourers, but as for today, so there is no problem’.

وقال أبو عبد الله (ع) كنا ننهي الناس عن اخراج لحوم الاضاحي بعد ثلاثة أيام لقلة اللحم وكثرة الناس فأما اليوم فقد كثر اللحم وقل الناس فلا بأس باخراجه.

And Abu Abdullahasws said: ‘The people were forbidden from taking out the flesh of the sacrificial animal after three days due to the scarcity of the flesh and the abundance of the people, but as for today, to the flesh is abundant and the people are few, so there is no problem with it being taken out’.[343]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا عبد الله بن العباس العلوي قال حدثنا محمد بن عبد الله بن موسى بن عبد الله عن أبيه عن خاله زيد بن علي عن أبيه عن جده عن علي (ع) قال: قال رسول الله صلى الله عليه وآله نهيتكم عن ثلاث نهيتكم عن زيارة القبور ألا فزوروها ونهيتكم عن اخراج لحوم الاضاحي من منى بعد ثلاث ألا فكلوا وادخروا، ونهيتكم عن النبيذ الا فانبذوا وكل مسكر حرام - يعني الذي ينبذ بالغداة ويشرب بالعشى وينبذ بالعشى ويشرب بالغداة فإذا غلى فهو حرام.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Abdullah Bin Al Abbas Al Alawy, from Muhammad Bin Abdullah Bin Musa Bin Abdullah, from his father, from his uncle Zayd Bin Ali, from his father,

(It has been narrated) from his grandfatherasws Aliasws having said: ‘Rasool-Allahsaww said: ‘Isaww had forbidden you from three – Isaww had forbidden you from visiting the graves, but (now) you can visit these; and Isaww had forbidden you from taking out the flesh of the sacrificed animal from Mina after three (days), but (now), you can eat it and hoard it; and Isaww had forbidden you from Al-Nabeez (grape juice) but (now), you can drinking it, but every intoxicant is Prohibited – meaning that juice which is made during the day and drunk in the evening, and made during the evening and drunk by the day. So, when it simmer (froth/ferments), so it is prohibited’.[344]

(باب 182 - العلة التي من أجلها يجوز أن يعطي الاضحية) (من يسلخها بجلدها)

Chapter 182 – The reason due to which it is allowed to give the skin of the sacrificial animal to the one who skins it

أبي رحمه الله ومحمد بن الحسن بن أحمد بن الوليد رحمهما الله قالا: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى بن عمران الاشعري عن علي ابن اسماعيل عن صفوان بن يحيى الازرق قال قلت لابي ابراهيم (ع): الرجل يعطي الضحية من يسلخها بجلدها؟ قال لا بأس به إنما قال عزوجل: (فكلوا منها واطعموا) والجلد لا يؤكل ولا يطعم.

My father and Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed both said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Ali Ibn Ismail, from Safwan Bin Yahya Al Azraq who said,

‘I said to Abu Ibrahimasws (7th Imamasws), ‘Can the man give the skin of the sacrificed animal to the one who skins it?’ Heasws said: ‘There is no problem with it. But rather, the Mighty and Majestic Says [22:36] eat from these and feed – and skin is neither eaten nor fed’.[345]

(باب 183 - العلة التي من أجلها يجب على من لا يجد) (ثمن الاضحية أن يتسقرض)

Chapter 183 – The reason due to which it is Obligatory upon the one who cannot find the price of the sacrificial animal, that he should borrow

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران الاشعري، عن موسى بن جعفر البغدادي عن عبيد الله بن عبد الله، عن موسى بن ابراهيم، عن أبي الحسن موسى (ع) قال: قال رسول الله صلى الله عليه وآله لام سلمة وقد قالت له يا رسول الله نحضر الاضحى وليس عندي ما اضحي به فأستقرض واضحي؟ قال فاستقرضي فانه دين مقضى.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Musa Bin Ja’far Al Baghdady, from Ubeydullah Bin Abdullah, from Musa Bin Ibrahim,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said to Umm Salmaas, and sheashad said to himsaww, ‘O Rasool-Allahsaww! The (time for) sacrifice has presented itself, and there is nothing with measthat Iascan offer it with. So, shall Iasborrow and make a sacrifice?’ Hesaww said: ‘Borrow, for it would get paid back’.[346]

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي عن أحمد بن يحيى المقرى عن عبد الله بن موسى عن اسرائيل عن أبي اسحاق عن شريح بن هاني عن علي (ع) انه قال لو علم الناس ما في الاضحية لاستدانوا وضحوا انه ليغفر لصاحب الاضحية عند أول قطرة تقطر من دمها.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Ahmad Bin Yahya Al Maqr, from Abdullah Bin Musa, from Israil, from Abu Is’haq, from Shareeh Bin Hany,

(It has been narrated) from Aliasws having said: ‘Had the people known what is in the sacrifice, they would borrow and sacrifice, for it is a Forgiveness for its doer at the first drop which drops from its blood’.[347]

(باب 184 - العلة التي من أجلها تجزى البدنة عن نفس) (واحدة وتجزي البقرة عن خمسة أنفس)

Chapter 184 – The reason due to which the sacrificial camel suffices for one, and the cow suffices for five souls

حدثنا بذلك محمد بن الحسن بن احمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار قال حدثنا محمد بن الحسين بن أبي الخطاب عن وهيب بن حفص عن أبي بصير عن أبي عبد الله (ع) قال: البقرة والبدنة تجريان عن سبعة إذا اجتمعوا من أهل بيت ومن غيرهم.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us with that, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Waheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The cow and the sacrificial camel both flow for seven, if they are gathering together from one family, and from others’.[348]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن بنان بن محمد عن محمد بن الحسن عن يونس بن يعقوب قال سألت أبا عبد الله (ع) عن البقرة يضحى بها؟ قال فقال تجزى عن سبعة متفرقين.

My father narrated to us, from Sa’ad Bin Abdullah, from Banan Bin Muhammad, from Muhammad Bin Al-Hassan, from Yunus Bin Yaqoub who said, ‘I asked Abu Abdullahasws about the cow sacrificed by it?’ So heasws said: ‘It suffices for seven separate ones’.[349]

––––––––

(باب 185 - العلة التي من أجلها يجزي في الهدى الجذع) (من الضأن ولا يجزى الجذع من المعز)

Chapter 185 – The reason due to which the two year old lamb suffices regarding the sacrifice and the two year old goat does not suffice

حدثنا محمد بن موسى المتوكل رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن العباس بن معروف عن علي بن مهزيار عن محمد بن يحيى الخزاز عن حماد بن عثمان قال قلت لابي عبد الله (ع) ادنى ما يجزى في الهدى من اسنان الغنم قال فقال الجذع من الضأن قال: قلت الجذع من الماعز قال فقال: لا يجزى قال فقلت له جعلت فداك ما العلة فيه قال فقال لان الجذع من الضأن يلقح والجذع من العز لا يلقح.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Muhammad Bin Yahya Al Khazaz, from Hamaad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘The lowest of what suffices regarding the sacrifice from the years of the sheep?’ So heasws said: ‘The two year old lamb’. I said, ‘(What about) the two year old from the goat?’ So heasws said: ‘It does not suffice’. So I said to himasws, ‘May I be sacrificed for youasws! What is the reason for it?’ So heasws said: ‘Because the two year old lamb impregnates, and the two year old goat does not impregnate’.[350]

(باب 186 - العلة التي من أجلها سقط الذبح عن تمتع) عن أمه وأهل بحجه عن أبيه)

Chapter 186 – The reason due to which the one who is performing the (Umrah) Tamatto on behalf of his mother and puts on Ihraam for the Hajj on behalf of his father, the slaughter is dropped (he is exempt)

حدثنا أبي رضي الله عنه قال حدثنا أحمد بن ادريس قال حدثنا محمد بن أحمد بن يحيى بن عمران الاشعري عن محمد بن الحسين بن أبي الخطاب عن محمد ابن اسماعيل بن بزيع بن صالح بن عقبة عن الحارث بن المغيرة عن أبي عبد الله (ع) قال: سألته عن رجل تمتع عن امه وأهل بحجه عن أبيه قال ان ذبح فهو خير له وان لم يذبح فليس عليه شئ لانه تمتع عن أمه وأهل بحجه عن أبيه.

My father narrated to us, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Ibn Ismail Bin Bazie Bin Salih Bin Uqba, from Al Haris Bin Al Mugheira,

(It has been narrated) from Abu Abdullahasws, said, I asked himasws about a man who is performing (Umrah) Tamatto on behalf of his mother, and puts on Ihraam for performing Hajj on behalf of his father. Heasws said: ‘If he slaughters, it would be better for him, and if he does not slaughter, so there is nothing upon him, because he is performing (Umrah) Tamatto on behalf of his mother, and puts on Ihraam for performing Hajj on behalf of his father’.[351]

(باب 188 - العلة التي من أجلها سمي الحج الاكبر)

Chapter 188 – The reason due to which the Hajj was named as The Greatest (الاكبر)

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن علي بن محمد القاشاني عن القاسم بن محمد الاصبهاني عن سليمان بن داود المنقري عن حفص بن غياث النخعي القاضي قال سألت أبا عبد الله (ع) عن قول الله تعالى: (واذان من الله ورسوله إلى الناس يوم الحج الاكبر) فقال: قال أمير المؤمنين (ع) كنت أنا الاذان في الناس، قلت: فما معنى هذه اللفظة الحج الاكبر؟ قال: إنما سمي الاكبر لانها كانت سنة حج فيها المسلمون والمشركون ولم يحج المشركون بعد تلك السنة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Muhammad Al Qashany, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Gayas Al Nakhaie Al Qazy who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the High [9:3] And a proclamation from Allah and His Rasool to the people on the day of the Greatest Pilgrimage, so heasws said: ‘Amir Al-Momineenasws said: ‘Iasws was the Proclamation (Azaan) among the people’. I said, ‘So what is the meaning of these words, ‘The Greatest Pilgrimage’?’ Heasws said: ‘But rather, it has been named as ‘the greatest’, because it was a year in which the Muslims and the Polytheists performed Hajj, and the Polytheists did not perform Hajj after that year’.[352]

(باب 189 - العلة التي من أجلها سمي الطائف طائفا)

Chapter 189 – The reason due to which Al-Taif was named as Taif

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه علي باسناده قال قال أبو الحسن (ع) في الطائف أتدري لم سمي الطايف؟ قلت لا فقال إن ابراهيم (ع) دعا ربه أن يرزق أهله من كل الثمرات فقطع لهم قطعة من الاردن فأقبلت حتى طافت بالبيت سبعا ثم أقرها الله في موضعها فانما سميت الطائف لطوافه بالبيت.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, by his chain, said,

‘Abu Al-Hassanasws said with regards to Al-Taif: ‘Do you know why it is named as Al-Taif?’ I said, ‘No’. So heasws said : ‘Ibrahimassupplicated to hisasLordazwj that Heazwj should Sustain hisasfamily from every (type of) fruit. So a piece of land from Jordan was cut-off for himas, until it circumambulated by the House (Kabah) seven (circuits). Then Allahazwj Settled it in its place. So it was named as Al-Taif due to it circumambulating of the House (Kabah)’.[353]

أخبرني علي بن حاتم قال: حدثنا محمد بن جعفر وعلي بن سليمان قالا حدثنا أحمد بن محمد قال قال الرضا (ع) أتدري لم سميت الطائف طائفا؟ قلت: لا قال: لان الله تعالى لما ادعاه ابراهيم (ع) أن يرزق أهله من كل الثمرات أمر بقطعة من الاردن فسارت بثمارها حتى طافت بالبيت ثم أمرها ان تنصرف إلى هذا الموضع الذي سمي الطائف فلذلك سمي الطائف.

Ali Bin Hatim informed me, from Muhammad Bin Ja’far and Ali Bin Suleyman who both said it was narrated by Ahmad Bin Muhammad who said,

‘Al-Rezaasws said: ‘Do you know why Al-Taif was named as Taif?’ I said, ‘No’. Heasws said: ‘Because when Allahazwj the High was supplicated to by Ibrahimasthat Heazwj should Sustain hisasfamily from every fruit, Commanded a piece of land from Jordan, so it came with its fruits and circumambulated the House (Kabah). Then Heazwj Commanded it that it should leave to be at this place which is called Al-Taif. Thus, it was due to that (Tawaaf), it was named as Taif’.[354]

(باب 190 - العلة التي من أجلها صير الموقف) (بالمشعر ولم يصير بالحرم)

Chapter 190 – The reason due to which one has to come to the Pausing Station by the Mash’ar, and not come by the Sanctuary

حدثنا الحسين بن علي بن أحمد الصايغ رحمه الله قال حدثنا الحسين بن الحجال عن سعد بن عبد الله قال حدثني محمد بن الحسن الهمداني قال سألت ذاالنون المصري قلت يا أبا الفيض لم صير الموقف بالمشعر ولم يصير بالحرم؟ قال: حدثني من سأل الصادق عليه السلام ذلك فقال: لان الكعبة بيت الله والحرم حجابه والمشعر بابه فلما أن قصده الزائرون وقفهم بالباب حتى أذن لهم بالدخول، ثم وقفهم بالحجاب الثاني وهو مزدلفة

Al Husayn Bin Ali Bin Ahmad Al Sa’ig narrated to us, from Al Husayn Bin Al Hajaal, from Sa’ad Bin Abdullah,

(It has been narrated) from Muhammad Bin Al-Hassan Al-Hamdany who said, ‘I asked Zalnoon the Egyptian. I said, ‘O Abu Al-Fayz! Why does one come to the Pausing Station by the Mash’ar and does not come by the Sanctuary?’ He said, ‘The one who asked that to Al-Sadiqasws narrated to me, so heasws said, ‘Because the Kabah is the House of Allahazwj and the Sanctuary is its Guard, and the Mash’ar is its Gate. So when the visitors intend for it, they are paused at the Gate until permission is granted to them for the entering. Then they are paused at the second guard, and it is Muzdalifa.

فلما نظر إلى طول تضرعهم أمرهم بتقريب قربانهم فلما قربوا قربانهم وقضوا تفثهم وتطهروا من الذنوب التي كانت لهم حجابا دونه أمرهم بالزيارة على طهارة

So when Heazwj Looks at their prolonged supplications, Commands them with the offering of their sacrifices, and purify themselves and be clean from the sins, which were a veil for them from Himazwj, Commands them with the visitation upon the cleanliness’.

قال فقلت فلم كره الصيام في أيام التشريق فقال لان القوم زوار الله وهم (أضيافه) وفي ضيافته ولا ينبغي للضيف أن يصوم عند من زاره وأضافه

He (the narrator) said, ‘I said, ‘So why is the Fasting disliked during the days of Al-Tashreeq?’ So heasws said: ‘Because the people are visitors of Allahazwj, and they as Hisazwj guests, and in them being Hisazwj Guests it is not befitting for the guests that they should be Fasting when they are visiting Himazwj and are being Hisazwj guests’.

قلت فالرجل يتعلق بأستار الكعبة ما يعني بذلك قال مثل ذلك مثل الرجل يكون بينه وبين الرجل جناية فيتعلق بثوبه يستخذي له رجاء أن يهب له جرمه.

I said, ‘So the men who hand by the curtains of the Kabah, what do they mean by that?’ Heasws said: ‘The example of that is an example of the man who happens to be in between him and the men (as an arbitrator) for a crime, so he tends to hang on to his clothes, beseeching him in hope for his crime to be gifted (forgiven)’.[355]

(باب 191 - العلة التي من أجلها لا يكتب على الحاج) (ذنب أربعة أشهر)

Chapter 191 – The reason due to which the sins are not Written for the Pilgrim for four months

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن أبيه عن الحسين بن خالد قال قلت لابي عبد الله عليه السلام لاي شئ صار الحاج لا يكتب لهم ذنب أربعة اشهر؟ قال: لان الله تبارك وتعالى أباح للمشركين أشهر الحرم أربعة أشهر إذ يقول فسيحوا في الارض اربعة اشهر فمن ثم وهب لم حج من المؤمنين البيت الذنوب اربعة أشهر.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from his father, from Al Husayn Bin Khalid who said,

‘I said to Abu Abdullahasws, ‘For which thing did the Pilgrim came to be such that no sin is Written for him for four months (after the performance of Hajj)?’ Heasws said: ‘Because Allahazwj Blessed and High Permitted for the Polytheists sacred months, four months when Heazwj Said [9:2] So go about in the land for four months. So from then onwards Heazwj Gifted (Forgave) the Believers who perform the Hajj of the House (Kabah), sins for four months’.[356]

(باب 192 - العلة التي من أجلها افاض رسول الله صلى الله عليه وآله) (من المشعر خلاف أهل الجاهلية)

Chapter 192 – The reason due to which Rasool-Allahsaww proceeded from Al Mash’ar, in opposition to the people of the Pre-Islamic period

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن محمد ابن عيسى عن الحسين بن سعيد عن صفوان بن يحيى وابن أبي عمير وفضالة عن معاوية بن عمار عن أبي عبد الله عليه السلام قال كان أهل الجاهلية يقولون أشرق ثبير يعنون الشمس كيما نغير وإنما افاض رسول الله صلى الله عليه وآله من المشعر لانهم كانوا يفيضون بايجاف الخيل وإيضاع الابل فأفاض رسول الله صلى الله عليه وآله السكينة والوقار والدعة وأفاض بذكر الله تعالى والاستغفار وحركة لسانه.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Isa, from Al Husayn Bin Saeed, from Safwan Bin Yahya and Ibn Abu Umeyr and Fazalat, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘The people in the Pre-Islamic period were saying, ‘Shine, Subeyr!’ – meaning the sun – ‘So we can go (for Hajj)’. But rather, Rasool-Allahsaww proceeded from Al-Mash’ar because they used to be proceeding with the horses and the camels. So Rasool-Allahsaww proceeded with the tranquillity, and the dignity, and the tenderness, and proceeded by the Mentioning of Allahazwj the High and the Forgiveness and moved hissaww tongue’.[357] 

(باب 193 - العلة التي من أجلها يقام الحد على الجاني في الحرم) (ولا يقام على الجاني في غير الحرم إذا فر إلى الحرم)

Chapter 193 – The reason due to which the Limit (Punishment) is established upon the offender inside the Sanctuary and is not established upon the offender in other than the Sanctuary when he flees to the Sanctuary

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن اخيه علي عن ابن أبي عمير عن حفص بن البختري قال: سألت أبا عبد الله عليه السلام عن الرجل يجني الجناية في غير الحرم ثم يلجأ إلى الحرم يقام عليه الحد؟ قال: لا ولا يطعم ولا يسقى ولا يكلم ولا يبايع فانه إذا فعل ذلك به يوشك ان يخرج فيقام عليه الحد، وإذا جنى في الحرم جناية أقيم عليه الحد في الحرم لانه لم ير للحرم حرمة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali , from Ibn Abu Umeyr, from Hafs Bin Al-Bakhtary who said, ‘I asked Abu Abdullahasws about the man who commits an offence outside the Sanctuary, then goes into the Sanctuary, is the Limit to be established upon him?’ Heasws said: ‘No, by Allahazwj, and neither should he be fed, nor watered, nor spoken to, nor sold to. So when this is done with him, he would come out and the Limit would be established upon him. And when he commits the offence inside the Sanctuary, the Limit would be established upon him inside the Sanctuary, because he does not view the Sanctuary as sanctimonious’.[358]

(باب 194 - العلة التي من أجلها سمي الابطح أبطح)

Chapter 194 – The reason due to which Al-Abtah was named as Abtah

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن خالد عن أبيه عن محمد بن سنان عن اسماعيل بن جابر وعبد الكريم بن عمرو عن عبد الحميد بن أبي الديلم عن أبي عبد الله عليه السلام قال سمي الابطح أبطح لان آدم امر أن ينبطح في بطحاء جمع فانبطح حتى انفجر الصبح ثم امر ان يصعد جبل جمع وأمر إذا طلعت الشمس ان يعترف بذنبه ففعل ذلك آدم فأرسل الله تعالى نارا من السماء فقبضت قربان آدم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,

Abu Abdullahasws has said: ‘Al-Abtah was named as Abtah (valley basin) because Adamas because Adamas was Commanded that heasshould be flat (prostrate) at Bat’ha Jam’a. So heasremained like that until the break of dawn. Then heas was Commanded that heasascend a mountain of Jam’a, and was Commanded that when the sun emerges, heasshould acknowledge hisassins. So Adamas did that. So, Allahazwj the High Sent a Flame from the sky, so it seized the offering of Adamas’.[359]

(باب 195 - العلة التي من أجلها يأكل المحرم الصيد إذا اضطر إليه) (وعلة من روى انه يأكل الميتة)

Chapter 195 – The reason due to which the one in Ihram can eat the game when he is desperate for it; and reason, from a report, that he can eat the dead (animals/fish etc.)

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن العمركي عن علي بن جعفر عن أخيه موسى بن جعفر عليه السلام قال: سألته عن المحرم إذا اضطر إلى أكل صيد وميتة وقلت ان الله تعالى حرم الصيد وأحل الميتة قال يأكل ويفديه فانما يأكل من ماله.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Al Amraky,

(It has been narrated) from Aliasws son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, said, ‘I asked himasws about the one in Ihraam when he is desperate to eat game (hunted animal/fish), and dead. And I said, that Allahazwj the High has Forbidden the hunting and allowed the dead’. Heasws said: ‘He can eat, and pay the redemption of it. But rather, he would be eating from his own wealth’.[360] 

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن فضالة عن أبان عن أبي أيوب قال: سألت أبا عبد الله (ع) عن رجل اضطر وهو محرم إلى صيد وميتة من أيهما يأكل؟ قال يأكل من الصيد قلت فان الله قد حرمه عليه وأحل له الميتة قال يأكل ويفدي فانما يأكل من ماله.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Fazalat, from Aban, from Abu Ayoub who said,

‘I asked Abu Abdullahasws about a man who is desperate to the hunt and the dead, and he is in Ihraam, which of these two should he eat?’ Heasws said: ‘He can eat from the hunt’. I said, ‘But Allahazwj had Forbidden it upon him, and Permitted the dead for him?’ Heasws said: ‘He should eat, and pay the redemption. But rather, he would be eating from his own wealth’.[361]

أبي رحمه الله قال حدثنا سعد بن عبد الله قال حدثنا محمد بن عبد الحميد عن يونس بن يعقوب عن منصور بن حازم قال قلت لابي عبد الله (ع) محرم قد اضطر إلى صيد وإلى ميتة فمن أيهما يأكل؟ قال: يأكل من الصيد قلت أليس قد أحل الله الميتة لمن اضطر إليها قال بلى ولكن يفدي، أال ترى انه إنما يأكل من ماله ويأكل الصيد وعليه فداؤه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘One in Ihraam is desperate to hunt or to (eat from) a dead, so from which of these two should he eat?’ Heasws said: ‘He should eat from the hunt’. I said, ‘Has Allahazwj not Permitted the dead to the one who is desperate to it?’ Heasws said: ‘Yes, but he should pay the redemption. Can you not see that he would be eating from his own wealth, and he eats the hunt and upon his is its redemption’.

وروى انه يأكل الميتة لانها احلت له ولم يحل له الصيد.

And it has been reported that he can eat the dead because it is Permissible for him, and the game (hunt) is not Permissible for him’.[362]

(باب 196 - علة كراهة المقام بمكة)

Chapter 196 – Reason for the disliking the staying at Makkah

أبي رحمه الله قال حدثنا احمد بن أدريس قال حدثنا أحمد بن محمد بن عيسى عن الحسين بن سعيد عن محمد بن الفضل عن أبي الصباح الكناني قال سألت أبا عبد الله (ع) عن قول الله تعالى (ومن يرد فيه بالحاد بظلم نذقه من عذاب أليم) فقال: كل ظلم يظلم به الرجل نفسه بمكة من سرقة أو ظلم أحد أو شئ من الظلم فاني أراه إلحادا ولذلك كان ينهي أن يسكن الحرم.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Al Fazal, from Abu Al Sabah Al Kanany who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the High [22:25] and whoever shall incline therein to wrong unjustly, We will Make him taste of a painful Punishment. So heasws said: ‘Every injustice that the man does himself at Makkah, from theft, or being unjust to anyone, or something from the injustices, for Iasws see it as the Atheism, and it is due to that it has been forbidden to settle in the Sanctuary’.[363]

حدثنا جعفر بن محمد بن مسرور رحمه الله قال حدثنا الحسين بن محمد ابن عامر قال حدثنا أحمد بن محمد السيارى قال روي جماعة من أصحابنا رفعوه إلى أبي عبد الله (ع) انه كره المقام بمكة وذلك ان رسول الله صلى الله عليه وآله أخرج عنها والمقيم بها يقسو قلبه حتى يأتي في غيرها.

Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Ibn Aamir, from Ahmad Bin Muhammad Al Sayyari, from a group of his companions,

(Ithas been) raising it to Abu Abdullahasws that heasws disliked the staying at Makkah, and that is that Rasool-Allahsaww came out from it, and the one staying in it, his heart would be hardened until he goes elsewhere’.[364]

وعنه قال حدثنا الحسين بن محمد عن أحمد بن محمد السياري عن محمد ابن جمهور رفعه إلى أبي عبد الله عليه السلام قال إذا قضي أحدكم نسكه فليركب راحلته وليلحق بأهله فان المقام بمكة يقسي القلب.

And from him who said, ‘Al Husayn Bin Muhammad narrated to us, from Ahmad Bin Muhammad Al Sayyari, from Muhammad Ibn Jamhour,

(Ithas been) raising it to Abu Abdullahasws having said: ‘When one of you has fulfilled his rituals, so let him ride upon his animal, and meet up with his family, for the staying at Makkah tends to harden the heart’.[365]

أبي رحمه الله قال حدثنا علي بن سليمان الرازي قال حدثنا محمد بن خالد الخزاز عن العلا عن محمد بن مسلم عن أبي جعفر عليه السلام قال: لا ينبغي للرجل أن يقيم بمكة سنة قلت فكيف يصنع قال يتحول عنها إلى غيرها، ولا ينبغي لاحد أن يرفع بناءه فوق الكعبة.

My father said, ‘Ali Bin Suleyman Al-Razy narrated to us, from Muhammad Bin Khalid Al-Khazaz, from Al-A’ala, from Muhammad Bin Muslim,

(Ithas been narrated) from Abu Ja’farasws having said: ‘It is not befitting for a person that he should stay at Makkah for a year’. I said, ‘So what should he do?’ Heasws said: ‘He should move to somewhere else. And it is not befitting for anyone that one should raise his construction above the (height of the) Kabah’.[366]

(باب 197 - العلة التي من أجلها يكره الاحتباء في المسجد الحرام)

Chapter 197 – The reason due to which Al-Ihtiba’a (sitting with knees tied up) in the Sacred Masjid

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن يحيى عن حماد ابن عثمان قال: رأيت أبا عبد الله عليه السلام يكره الاحتباء للمحرم قال: ويكره الاحتباء في المسجد الحرام إعظاما للكعبة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Yahya, from Hamaad Ibn Usman who said,

‘I saw Abu Abdullahasws disliking Al-Ihtiba’a (sitting with knees tied up) for the one in Ihraam. And heasws disliked Al-Ihtibaa in the Sacred Masjid for the reverence to the Kabah’.[367]

(باب 198 - العلة التي من أجلها صار الركوب في الحج أفضل من المشى)

Chapter 198 – The reason due to which the riding with regards to the Hajj is preferable than the walking

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن رفاعة بن موسى النخاس عن أبي عبد الله عليه السلام انه سئل عن الحج ماشيا أفضل أم راكبا؟ قال: بل راكبا فان رسول الله عليه السلام حج راكبا.

My father said, ‘Alli Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from Rafa’at Bin Musa Al Nakhaas,

(Ithas been narrated) from Abu Abdullahasws having been asked about the Hajj, is walking (to it) better or riding?’ Heasws said: ‘But, riding, for Rasool-Allahsaww went for Hajj riding’.[368]

وأخبرني علي بن حاتم قال أخبرني الحسن بن علي بن مهزيار عن أبيه عن ابن أبي عمير عن رفاعة وعبد الله بن بكير عن أبي عبد الله عليه السلام مثله.

And Ali Bin Hatim informed me, from Al Hassan Bin Ali Bin Mahziyar, from his father, from Ibn Abu Umeyr, from Rafa’at, and Abdullah Bin Bakeyr,

(Ithas been narrated) from Abu Abdullahasws, similar to it (the above Hadeeth)’.[369]

وعنه قال حدثنا محمد بن حمدان قال حدثنا عبد الله بن أحمد عن ابن أبي عمير وعن رفاعة بن موسى النخاس مثله.

And from him, said, ‘Muhammad Bin Hamdan narrated to us, from Abdullah Bin Ahmad, from Ibn Abu Umeyr, and from Rafa’at Bin Musa Al Nakhas – similar to it’.[370]

وعنه قال حدثنا محمد بن حمدان الكوفي قال حدثنا الحسن بن محمد بن سماعة عن صفوان بن يحيى عن سيف التمار قال قلت لابي عبد الله (ع) إنا كنا نحن مشاة فبلغنا عنك شئ فما ترى؟ قال ان الناس يحجون مشاة ويركبون قلت ليس ذلك أسألك فقال عن أي شئ تسألني؟ قلت أيما أحب اليك ان نصنع قال تركبون أحب إلي فان ذلك أقوى لكم على العبادة والدعاء.

And from him who said, ‘Muhammad Bin Hamdan Al Kufy narrated to us, from Al Hassan Bin Muhammad Bin Sama’at, from Safwan Bin Yahya, from Sayf Al Tamaar who said,

‘I said to Abu Abdullahasws, ‘We used to walk (to Hajj), so something from youasws reached us. So what is yourasws view?’ Heasws said: ‘The people are going for Hajj walking and riding’. I said, ‘That is not what I asked youasws’. So heasws said: ‘About which thing did you ask measws?’ I said, ‘Which of these two is more beloved to youasws that we should do?’ Heasws said: ‘Your riding is more beloved to measws, for that is more strengthening for you upon the worshipping and the supplications’.[371]

حدثنا علي بن أحمد رحمه الله قال حدثنا أحمد بن أبي عبد الله الكوفي قال حدثنا سهل بن زياد عن أحمد بن محمد بن أبي نصر عن علي بن أبي حمزة عن أبي بصير قال سألت أبا عبد الله (ع) عن المشي أفضل أو الركوب؟ فقال إذا كان الرجل موسرا فمشى ليكون أقل لنفقته فالركوب أفضل.

Ali Bin Ahmad narrated to us, from Ahmad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer said,

‘I asked Abu Abdullahasws about the walking (to Hajj), is it better or the riding?’ So heasws said: ‘If the man was financially straitened so he should walk for it would be less for his expenses, but the riding is preferable’.[372]

وعنه عن محمد بن أبي عبد الله قال حدثنا موسى بن عمران عن الحسين بن سعيد عن الفضل بن يحيى عن سليمان قال قلت لابي عبد الله عليه السلام أنا نريد أن نخرج إلى مكة مشاة فقال لا تمشوا اخرجوا ركبانا فقلنا أصلحك الله انا بلغنا عن الحسن بن علي صلوات الله عليه انه حج عشرين حجة ماشيا فقال ان الحسن بن علي (ع) كان يحج وتساق معه الرحال.

And (narrated) from him, from Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Saeed, from Al Fazal Bin Yahya, from Suleyman who said,

‘I said to Abu Abdullahasws, ‘We are intending to go out to Makkah walking’. So heasws said :’Do not walk, go out riding’. So we said, ‘May Allahazwj Keep youasws well! It has reached us that Al-Husaynasws Bin Aliasws went to Hajj twenty times, walking’. So heasws said: ‘Al-Husaynasws Bin Aliasws was going to Hajj, and with himasws were the backpackers (lots of other men)’.[373]

(باب 199 - العلة التي من أجلها صار التكبير أيام التشريق) (بمنى في دبر خمس عشرة صلاة وبالامصار) (في دبر عشر صلوات)

Chapter 199 – The reason due to which the exclamation of the Greatness of Allahazwj (Takbeer) came to be after fifteen Prayers during the days of Al-Tashreek at Mina, and at the cities at the end of ten Prayers

أبي رحمه الله قال حدثنا سعد بن عبد الله عن يعقوب بن يزيد ومحمد ابن الحسين وعلي بن اسماعيل عن حماد بن عيسى عن حريز عن زرارة قال: قلت لابي جعفر (ع) التكبير ايام التشريق في دبر الصلاة قال: التكبير بمنى في دبر خمس عشر صلاة من صلاة الظهر يوم النحر إلى صلاة الغداة فقال: تقول فيه (الله اكبر الله اكبر لا إله إلا الله والله اكبر الله اكبر على ما هدانا والله اكبر على ما رزقنا من بهيمة الانعام والحمد الله على ما أبلانا) وإنما جعل في ساير الامصار في دبر عشر صلوات التكبير لانه إذا نفر الناس في النفر الاول امسك أهل الامصار عن التكبير وكبر أهل منى ماداموا بمنى إلى النفر الاخير.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed and Muhammad Ibn Al Husayn and Ali Bin Ismail, from Hammad Bin Isa, from Hareyz, from Zarara who said,

‘I said to Abu Ja’farasws, ‘(What about) the Takbeer on the days of Al-Tashreeq and the end of the Prayer?’ Heasws said: ‘The Takbeer at Mina at the end of the fifteen Prayers, from Al-Zohr Prayer on the day of the sacrifice up to the morning Prayer. So you should be saying in it, ‘Allahazwj is the Greatest! Allahazwj is the Greatest! There is no god except for Allahazwj, and Allahazwj is the Greatest upon what Heazwj has Guided us, and Allahazwj is the Greatest upon what Heazwj has Sustained us from beasts, the cattle, and the Praise is for Allahazwj upon what Heazwj has Tested us

)الله اكبر الله اكبر لا إله إلا الله والله اكبر الله اكبر على ما هدانا والله اكبر على ما رزقنا من بهيمة الانعام والحمد الله على ما أبلانا(.

But rather, the Takbeer has been Made to be in the rest of the cities, at the end of ten Prayers, because when a number of the people among the first of the persons to proceed, then the people of the cities would refrain from the Takbeer, and the people of Mina would exclaim Takbeer for as long as they are at Mina, up to the last of the persons’.[374]

(باب 200 - العلة التي من أجلها صار الركن الشامي متحركا) (في الشتاء والصيف)

Chapter 200 – The reason due to which Al-Shamy corner moves in the winter and the summer

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن الحسين بن اسحاق التاجر وعن علي بن مهزيار عن الحسن بن الحصين عن محمد بن فضيل عن العزرمي قال كنت مع أبي عبد الله (ع) جالسا في الحجر تحت الميزاب ورجل يخاصم رجلا وأحدهما يقول لصاحبه والله ما ندرى من أين تهب الريح فلما أكثر عليه قال له أبو عبد الله (ع) هل تدري من أي تهب الريح؟ فقال لا ولكني اسمع الناس يقولون فقلت: انا لابي عبد الله (ع) من أين تهب الريح؟ فقال ان الريح مسجونة تحت هذا الركن الشامي فإذا أراد الله تعالى أن يرسل منها شيئا أخرجه أما جنوبا فجنوب وأما شمالا فشمال واما صباء فصباء واما دبورا فدبور

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Al Husayn Bin Is’haq Al Tajir, and from Ali Bin Mahziyar, from Al Hassan Bin Al Haseyn, from Muhammad Bin Fazeyl, from Al Azramy who said,

‘I was seated with Abu Abdullahasws near the (Black) Stone under the groove, and a man was disputing with a man, and one of the two was saying to his companion, ‘By Allahazwj! I don’t know where the wind blows’. So when there was a lot (of talk) over it, Abu Abdullahasws said to him: ‘Do you know from where the wind blows?’ So he said, ‘No, but I heard the people saying’. So I said to Abu Abdullahasws, ‘From where does the wind blow?’ So heasws said: ‘The wind is imprisoned beneath this Al-Shamy corner. So, whenever Allahazwj Intends that Heazwj should Send something from it, Brings it out. As for the south (wind), so it is the south, and as for the north (wind) so it is the north, and as for Saba’a for it is Saba’a, and as for Dabour, so it is Dabour’.

ثم قال وآية ذلك إنك لا تزال ترى هذا الركن متحركا ابدا في الشتاء والصيف والليل والنهار.

Then heasws said: ‘And the sign of that is you will not cease to see this corner moving ever, in the winter, and the summer, and the night, and the day’.[375]

(باب 201 - العلة التي من أجلها صار البيت مرتفعا يصعد إليه بالدرج)

Chapter 201 – The reason due to which the House (Kabah) became so high that one has to ascend to it with the stairs

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن ابن أبي عمير عن أبي علي صاحب الانماط عن أبان بن تغلب قال: لما هدم الحجاج الكعبة فرق الناس ترابها فلما صاروا إلى بنائها وارادوا ان يبنوها خرجت عليهم حية فمنعت الناس البناء حتى انهزموا فأتوا الحجاج فأخبروه فخاف أن يكون قد منع بناءها فصعد المنبر، ثم انشد الناس وقال انشد الله عبدا عنده مما ابتلينا به علم لما أخبرنا به قال فقام إليه شيخ فقال ان يكن عند أحد علم فعند رجل رأيته جاء إلى الكعبة فأخذ مقدارها ثم مضى فقال الحجاج من هو؟ فقال علي بن الحسين (ع) فقال: معدن ذلك

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Abu Ali Sahib Al Anmaat,

(It has been narrated) from Aban Bin Tablugh who said, ‘When Al-Hajjaj demolished the Kabah, the people dispersed with its sand. When the people came to re-build it, and intended that its building work should start, a snake came out to them. So the people were prevented from the building until they were defeated. So they came to Al-Hajjaj and informed him of it. So he feared that it may so happen that its building would be prevented. So he ascended the pulpit, then adjured the people and said, ‘I adjure with Allahazwj, if there is a servant who has knowledge with him of how to get out from our trial, so he should inform us of it’. So an old man stood up and said, ‘ If there happens to be knowledge with anyone, so it would be with a man whom I saw come to the Kabah, so heasws took its measurements, then went away’. So Al-Hajjaj said, ‘Who is he?’ So he said, ‘Aliasws Bin Al-Husaynasws’. So he said, ‘Bring that one near’.

فبعث إلى علي بن الحسين (ع) فأتاه فاخبره بما كان من منع الله اياه البناء، فقال له علي بن الحسين: يا حجاج عمدت إلى بناء ابراهيم واسماعيل فالقيته في الطريق وانتهبته كانك ترى انه تراث لك، اصعد المنبر فانشد الناس أن لا يبقى أحد منهم أخذ منه شيئا إلا رده،

So he sent message to Aliasws Bin Al-Husaynasws. So heasws came to him. So he informed himasws with what Allahazwj had Prevented him from the construction. So Aliasws Bin Al-Husaynasws said to him: ‘O Hajjaj! You proceeded to start the building of Ibrahimasand Ismailas, so you cast it in the middle of the road (left it unfinished), and dealt with it as if you viewed it as being an inheritance for you. Ascend the pulpit, so adjure the people that there should not remain anyone from among them who has taken anything from it, so he should return it’.

قال: ففعل فانشد الناس أن لا يبقى أحد منهم أخذ منه شيئا إلا رده، قال: فردوه فلما رأي جميع التراب أتى علي بن الحسين فوضع الاساس وأمرهم أن يحفروا،

He (the narrator) said, ‘So he did it. He adjured the people that there should not remain anyone from them who had taken anything from it (Kabah) except that he should return it. So they returned it. So when heasws saw all the sand, Aliasws Bin Al Husaynasws came over, so heasws placed the foundation and ordered them that they should dig.

قال: فتغيبت الحية عنهم وحفروا حتى انتهوا إلى موضع القواعد، فقال لهم علي بن الحسين: تنحوا، فتنحوا فدنا منها فغطاها بثوبه، ثم بكى، ثم غطاها بالتراب بيد نفسه ثم دعا الفعلة، فقال: ضعوا بناءكم، فوضعوا البناء، فلما ارتفعت حيطانه أمر بالتراب فالقى في جوفه، فلذلك صار البيت مرتفعا يصعد إليه بالدرج.

He (the narrator) said, ‘The snake disappeared from them, and they dug until they ended up to the place of the base. So Aliasws Bin Al-Husaynasws said to them: ‘Step aside!’ So they stepped aside. So heasws approached and covered it with hisasws clothes, then wept. Then heasws covered it with the sand by hisasws own hand, then invited the labourers, so heasws said: ‘Place the building up’. So they place the building. So when its walls were raised, heasws ordered for the sand, and heasws cast it in the middle of it. Thus, it was due to that, the House came to be so high that it has to be climbed up to it with the stairs’.[376]

(باب 204 - العلة التي من أجلها جعلت ايام مني ثلاثة)

Chapter 204 – The reason due to which the days of Mina came to be three

حدثنا أبي ومحمد بن الحسن بن أحمد بن الوليد قالا: حدثنا سعد بن عبد الله قال: حدثنا ابراهيم بن هاشم قال: حدثنا محمد بن أبي عمير عن بعض اصحابه عن أبي عبد الله (ع) قال: قال لي أتدري لم جعلت أيام منى ثلاثا؟ قال قلت لاي شئ جعلت فداك، ولماذا؟ قال لي من ادرك شيئا منها أدرك الحج.

My father and Muhammad Bin Al Hasssan Bin Ahmad Bin Al Waleed both narrated to us, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Muhammad Bin Abu Umer, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘Do you know why the day Mina have been Made to be three?’ I said, ‘For which thing, may I be sacrificed for youasws, and why?’ Heasws said to me: ‘One who comprehends something from it, has comprehended the Hajj’.[377]

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed who said, ‘Muhammad Bin Al Hassan Al Saffar narrated to us, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Jameel Bin Daraaj,

from Abu Abdullahasws having said: ‘The one who comprehends the Sacred signs on the day of the sacrifice before the declining of the sun, so he has comprehended the Hajj. And the one who comprehends it on the day of Arafaat before the declining of the sun, so he has comprehended the Mata’ato (Umrah)’.[378]

(باب 205 - العلة التي من أجلها لا يجوز للرجل أن يدهن) (حين يريد الاحرام بدهن فيه مسك أو عنبر)

Chapter 205 – The reason due to which it is not allowed for the man that he should apply oil (in his hair) when he intends to wear the Ihraam, with the oil in which is musk or amber 

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن محمد بن أبي عمير عن حماد بن عثمان الناب عن عبيد الله بن علي الحلبي عن أبي عبد الله عليه السلام قال: لا تدهن حين تريد ان تحرم بدهن فيه مسك ولا عنبر من أجل أن ريحه تبقى في رأسك من بعد ما تحرم وادهن بما شئت من الدهن حين تريد أن تحرم، فإذا أحرمت فقد حرم عليك الدهن حتى تحل.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman Al Naab, from Ubeydullah Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not apply oil when you intend that you would be wearing Ihraam, with the oil (in your hair) in which is musk or amber, due to the reason that the aroma would remain in your head from after you wear the Ihraam, and you can apply with whatever you so like from the oil when you intend to wear the Ihraam. So when you have put on the Ihraam, so the application of oil would become prohibited unto you until you are free from it (Ihraam)’.[379]

(باب 206 - العلة التي من أجلها لا يؤخذ الطير الاهلى إذا دخل الحرم)

Chapter 206 – The reason due to which it is not allowed to seize the domesticated bird if it enters the Sanctuary

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان بن يحيى عن معاوية بن عمار عن أبي عبد الله عليه السلام انه سئل عن طير أهلي اقبل فدخل الحرم، قال: لا يمس لان الله تعالى يقول: " ومن دخل كان آمنا ".

My father narrated to us, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullahasws having been asked about a domesticated bird comes, so it enters the Sanctuary. Heasws said: ‘Do not touch (it) because Allahazwj the High is Saying [3:97] and whoever enters it shall be secure’.[380]

(باب 207 - العلة التي من أجلها اذن رسول الله للعباس) (ان يلبث بمكة ليالى منى)

Chapter 207 – The reason due to which Rasool-Allahsaww allowed for Al-Abbas that he may remain at Makkah on the nights of Mina

أبي ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا: حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عن علي ابن رئاب عن مالك بن أعين عن أبي جعفر عليه السلام ان العباس استأذن رسول الله صلى الله عليه وآله ان يلبث بمكة ليالي منى فاذن له رسول الله صلى الله عليه وآله من اجل سقاية الحاج.

My father and Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed both said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Ali Ibn Ra’ib, from Maalik Bin Ayn,

(It has been narrated) from Abu Ja’farasws that Al-Abbas sought permission from Rasool-Allahsaww that he could remain at Makkah on the nights of Mina, so Rasool-Allahsaww permitted for him due to him being the provider of the water to the pilgrims’.[381]

(باب 208 - العلة التي من أجلها لم يبت أمير المؤمنين (ع)) (بمكة بعد إذ هاجر منها حتى قبض)

Chapter 208 – The reason due to which Amir Al-Momineenasws did not sleep at Makkah after having emigrated from it, until heasws passed away

حدثنا أبي رضي الله عنه قال حدثنا أحمد بن ادريس عن محمد بن أحمد ابن يحيى بن عمران الاشعري عن محمد بن معروف عن أخيه عمر عن جعفر بن عقبة عن أبي الحسن عليه السلام قال: ان عليا عليه السلام لم يبت بمكة بعد إذ هاجر منها حتى قبضه الله عزوجل إليه، قال: قلت له ولم ذاك؟ قال: يكره ان يبيت بارض قد هاجر منها رسول الله صلى الله عليه وآله فكان يصلي العصر ويخرج منها ويبيت بغيرها.

My father narrated to us, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Ibn Yahya Bin Imran Al Ashary, from Muhammad Bin Marouf, from his brother Umar, from Ja’far Bin Uqba,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Aliasws did not sleep at Makkah after having emigrated from it until Allahazwj Mighty and Majestic Caused himasws to pass away’. I said, ‘And why is that?’ Heasws said: ‘Heasws disliked that he should sleep in the land from which Rasool-Allahsaww had to emigrate from. So heasws used to Pray Al-Asr (Prayer) and go out from it, and spend the night elsewhere’.[382]

––––––––

(باب 209 - العلة التي من أجلها لا يجوز للمحرم أن يظلل) (على نفسه من غير علة)

Chapter 209 – The reason due to which it is not allowed for the one in Ihraam that he shades himself without a reason

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن حماد عن عبد الله بن المغيرة، قال: قلت لابي الحسن الاول عليه السلام أظلل وأنا محرم؟ قال: لا، قلت: فاظلل واكفر؟ قال: لا، قلت: فان مرضت، قال: ظلل وكفر، ثم قال: أما علمت ان رسول الله صلى الله عليه وآله قال: ما من حج يضحى ملبيا حتى تغيب الشمس إلا غابت ذنوبه معها.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin saeed, from Hamaad, from Abdullah Bin Al Mugheira who said,

‘I said to Abu Al-Hassanasws the First, ‘Can I shade (myself) and I am in Ihraam?’ Heasws said: ‘No’. I said, ‘So, can I shade (myself) and pay the redemption?’ Heasws said: ‘No’. I said, ‘So if I am sick?’ Heasws said: ‘Shade (yourself) and pay the redemption’. Then heasws said: ‘But, do you know that Rasool-Allahsaww said: ‘There is none from a pilgrim who remains in the open until the setting of the sun, except that his sins disappear along with it (sunset)’.[383] 

(باب 210 - نوادر علل الحج)

Chapter 210 – Miscellaneous reasons for the Hajj

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد عن الحسين بن سعيد عن حماد عن ربعي عن عبد الرحمن بن أبي عبد الله قال: قلت لابي عبد الله (ع) ان ناسا من هؤلاء القصاص يقولون إذا حج رجل حجة ثم تصدق ووصل كان خيرا له، فقال: كذبوا لو فعل هذا الناس لعطل هذا البيت ان الله تعالى جعل هذا البيت قياما للناس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hamaad, from Rabie, from Abdul Rahman Bin Abu Abdullah who said,

‘I said to Abu Abdullahasws, ‘The people from the story tellers are saying that when a man performs Hajj once, then gives in charity, and maintains relationships, it would be better for him’. So heasws said: ‘They are lying! If the people were to do this, it would counteract this House (Kabah). Allahazwj the High has Made this House (Kabah) to Stand for the people’.[384] 

وبهذا الاسناد عن الحسين بن سعيد عن ابن عمير عن عمر بن اذينة قال: سألت أبا عبد الله (ع) عن قول الله تعالى " ولله على الناس حج البيت من استطاع إليه سبيلا " يعنى به الحج دون العمرة، فقال: لا ولكنه يعني الحج والعمرة جميعا لانهما مفروضان.

And by this chain, from Al Husayn Bin Saeed, from Ibn Umeyr, from Umar Bin Azina who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the High [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it – Meaning by it the Hajj besides the Umrah’. So heasws said: ‘No. But it Means the Hajj and the Umrah both together, because they are both Obligatory’.[385]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا أحمد بن محمد عن الحسن بن محبوب عن خالد بن جرير عن أبي الربيع الشامي قال: سئل أبو عبد الله (ع) عن قول الله عزوجل: " ولله على الناس حج البيت من استطاع إليه سبيلا " قال: فما يقول الناس؟ قال: فقيل له الزاد والراحلة، فقال: هلك الناس إذن لئن كان من له زاد وراحلة قدر ما يقوت على عياله ويسغني به عن الناس ينطلق إليه فيسألهم اياه، لقد هلكوا إذن

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Khalid Bin Jareyr, from Abu Al Rabie Al Shamy who said,

‘Abu Abdullahasws was asked about the Words of Allahazwj Mighty and Majestic [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it. Heasws said: ‘So what are the people saying?’ So it was said, ‘The provision and the ride’. So heasws said: ‘The people are destroyed then, for it there was one who had provisions for it and a ride, to the measurement of what he provides upon his family, and he then becomes needless of the people by it, so his dependents then would have to go and beg from them (the people). So they have been destroyed then’.

فقيل له: فما السبيل؟ قال: فقال السعة في المال إذا كان يحج ببعض ويبقى بعضا يقوت به عياله اليس قد فرض الله الزكاة فلم يجعلها إلا على من يملك مأتى درهم.

So it was said to himasws, ‘So what is the ‘way’ (ability to undertake the journey?’ So heasws said: ‘The extensiveness in the wealth, if he were to go for Hajj with some of it, and some of it were to remain to provide for his family. Has Allahazwj not Obligated the Zakat, so Heazwj did not Make it except upon the one who possesses two hundred Dirhams?’[386]

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن ابن أبي عمير عن حماد بن عثمان ومعاوية بن حفص عن منصور جميعا عن أبي عبد الله (ع) قال: كان أبو عبد الله عليه السلام في المسجد الحرام، فقيل له: ان سبعا من سباع الطير على الكعبة ليس يمر به شئ من حمام الحرم إلا ضربه، فقال: انصبوا له واقتلوه فانه قد الحد في الحرم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Hamaad Bin Usman and Muawiya Bin Hafs, from Mansour both together,

(It has been narrated) from Abu Abdullahasws, said, ‘Abu Abdullahasws was in the Sacred Masjid, so it was said to himasws, ‘A wild one from the predatory bird comes upon the Kabah, and there does not pass by it anything from the doves except that it strikes it’. So heasws said: ‘Capture it and kill it, for it’s the Limit in the Sanctuary’.[387]

وبهذا الاسناد عن الحسين بن سعيد عن محمد بن أبي عمير وفضالة قال قلت لابي عبد الله عليه السلام: شجرة أصلها في الحرم وفرعها في الحل، فقال: حرم فرعها لمكان اصلها.

And by this chain, from Al Husayn Bin Saeed, from Muhammad Bin Abu Umeyr and Fazalat who said,

‘I said to Abu Abdullahasws, ‘A tree whose roots are in the Sanctuary and its branches are in the loose’. So heasws said: ‘Its branches are sanctimonious due to the place of its roots’.[388]

وبهذا الاسناد عن الحسين بن سعيد عن صفوان بن يحيى عن ابن مسكان عن ابراهيم بن ميمون قال: قلت لابي عبد الله (ع): رجل نتف ريش حمامة من حمام الحرم، قال: يتصدق بصدقة على مسكين ويعطى باليد التي نتف بها فانه قد اوجعه بها.

And by this chain, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Ibn Muskan, from Ibrahim Bin Maymoun who said,

‘I said to Abu Abdullahasws, ‘A man plucks the feathers of a dove from the doves of the Sanctuary’. Heasws said : ‘He should give (something) in charity to the poor, and give it by the very hand with which he plucked it, for it (that very hand) has pained it (the dove)’.[389]

وبهذا الاسناد عن الحسين بن سعيد عن فضالة وحماد عن معاوية، قال سألت ابا عبد الله عليه السلام عن طير اهلي اقبل فدخل الحرم، فقال: لا يمس ان الله تعالى يقول " ومن دخله كان آمنا ".

And by this chain, from Al Husayn Bin Saeed, from Fazalat and Hamaad, from Muawiya who said,

‘I asked Abu Abdullahasws about a domesticated bird which comes and enters the Sanctuary (Kabah). So heasws said: ‘Do not touch (it), for Allahazwj the High is Saying [3:97] and whoever enters it shall be secure’.[390]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن علي بن مهزيار عن الحسين بن سعيد عن صفوان عن عبد الرحمن ابن الحجاج قال: سألت أبا عبد الله (ع) عن رجل رمى صيدا في الحل وهو يؤم الحرم فيما بين البريد والمسجد فأصابه في الحل فمضى يرميه حتى دخل الحرم، فمات من رميه، هل عليه جزاء؟ فقال: ليس عليه جزاء وانما مثل ذلك مثل رجل نصب شركا في الحل إلى جانب الحرم، فوقع فيه صيد فاضطرب حتى دخل الحرم، فمات فليس عليه جزاء لانه نصب وهو حلال، ورمى حيث رمى وهو حلال فليس عليه فيما كان بعد ذلك شئ، فقلت: هذا عند الناس القياس، فقال: انها شبهت لك شيئا بشئ لتعرفه.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Safwan, from Abdul Rahman Ibn Al Hajjaj who said,

‘I asked Abu Abdullahasws about a man who threw (an arrow) at a hunted creature (e.g. a dove) in Al-Hal, and he was facing the Sanctuary in what is between Al-Bareyd and the Masjid. So it was hit in Al-Hal, so it went by the hit until it entered the Sanctuary, and it died from its strike. Is there a penalty upon him?’ So heasws said: ‘There is no penalty upon him. But rather, his example is like the example of a man who established a trap by the side of the Sanctuary. So a game (e.g., dove) got trapped by it, so it wavered until it entered the Sanctuary and died inside it. So there is no penalty upon him because he had set the trap and it is Permissible; and he (also) threw (the arrow) where he threw and it was Permissible. Therefore, there is nothing upon him with regards to anything after that’. So I said, ‘In the presence of the people, this is an analogy’. So heasws said: ‘Iasws compared a thing for you with a thing, so that you would understand it’.[391]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن خلاد عن أبي عبد الله (ع) في رجل ذبح حمامة من حمام الحرم، قال: عليه الفداء قال: فيأكله، قال: لا، قال: فيطرحه، قال: اذن يكون عليه فداء آخر، قال: فما يصنع به، قال: يدفنه.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from Jalad,

(It has been narrated) from Abu Abdullahasws regarding a man who slaughtered a dove from the doves of the Sanctuary, heasws said: ‘Upon him is the redemption to pay’. He said, ‘So can he eat it (after having paid)?’ Heasws said: ‘No’. So should discard it?’ Heasws said: ‘Then, there would be another redemption upon him to pay’. He said, ‘So what should he do with it?’ Heasws said: ‘He should bury it’.[392] 

حدثنا محمد بن الحسن قال حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن حماد بن عيسى عن معاوية بن وهب قال: قلت لابي عبد الله عليه السلام مكة والمدينة كسائر البلدان؟ قال: نعم، قلت قد روى عنك بعض اصحابنا إنك قلت لهم اتموا بالمدينة بخمس، فقال: ان اصحابكم هؤلاء كانوا يقدمون فيخرجون من المسجد عند الصلاة فكرهت ذلك لهم فلذلك قلته.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Hamaad Bin Isa, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws, ‘Are Makkah and Al-Medina like the rest of the cities?’ Heasws said: ‘Yes’. I said, ‘It has been reported from youasws by some of our companions that youasws said to them: ‘Accomplish five (Prayers) at Al-Medina’. So heasws said: ‘These companions of your used to come, but they used to go out from the Masjid during Prayer (time). So Iasws disliked that for them, therefore it was due to that, Iasws said it’.[393]

وبهذا الاسناد عن حماد بن عيسى وفضالة عن معاوية قال: قلت لابي عبد الله (ع): ان معي والدتي وهي وجعة، فقال: قل لها فلتحرم من آخر الوقت فان رسول الله صلى الله عليه وآله وقت لاهل المدينة ذا الحليفة ولاهل المغرب الجحفة، قال: فاحرمت من الجحفة.

And by this chain, from Hamaad Bin Isa and Fazalat, from Muawiya who said,

‘I said to Abu Abdullahasws, ‘With me is my mother and she is restless (in pain)’. So heasws said: ‘Say to her to put on her Ihraam at the last juncture, for Rasool-Allahsaww (made) Zul-Haleyfa to be a juncture for the people of Al Medina, and Al Juhfa for the people of Al-Magrib (West Africa)’. He said, ‘So she put on her Ihraam from Al-Juhfa’.[394]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا محمد بن جعفر الحميرى عن أحمد بن محمد عن الحسن بن محبوب قال: قال ابراهيم الكرخي: سألت أبا عبد الله عليه السلام عن رجل احرم بحجة في غير اشهر الحج من دون الوقت الذي وقت رسول الله صلى الله عليه وآله فقال: ليس احرامه بشئ ان احب أن يرجع إلى منزله فليرجع ولا أرى عليه شيئا وان احب يمضى فليمض، فإذا انتهى إلى الوقت فليحرم منه ويجعلها عمرة، فان ذلك افضل من رجوعه لانه اعلن الاحرام بالحج.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Muhammad Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy who said,

‘I asked Abu Abdullahasws about a man who put on his Ihraam for Hajj in other than the month of Al-Hajj at a place which was besides the juncture of Rasool-Allahsaww. So heasws said : ‘His Ihraam is not with anything. If he likes, to return back to his house, so let him return and Iasws do not see anything (penalty) upon him. And if he likes to go (for Hajj), so let him go. So when he ends up to the juncture, so let him put on the Ihraam at it, and make it to be an Umra, for that is better than returning back, because he had already announced the Ihraam for the Hajj’.[395]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسين بن سعيد عن النضر بن عاصم عن أبي بصير، قال: سألت أبا عبد الله (ع) عن المحرم يشد على بطنه المنطقة التي فيها نفقته، قال: يستوثق منها، فانها تمام الحجة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Al Nazar Bin Aasim, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one in Ihraam who tightens the belt upon his waist in which is (money) for his expenses. Heasws said: ‘He should ensure it, for it is a completion of the Hajj’.[396]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد بن حريز عن زرارة عن أبي جعفر (ع) في المحرم يأتي اهله ناسيا قال: لا شئ عليه انما هو بمنزلة من اكل في شهر رمضان وهو ناس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Bin Hareyz, from Zarara,

(It has been narrated) from Abu Ja’farasws regarding the one in Ihraam who comes to his wife out of forgetfulness. Heasws said: ‘There is nothing upon him. But rather, he is as the status of the one who eats in the Month of Ramazan and he forgets (that he was Fasting)’.[397]

(باب 211 - العلة التي من أجلها يجب الدنو من الهضبات بعرفات)

Chapter 211 – The reason due to which it is Obligatory to be near (Mount) Al-Hazbaat at Arafaat

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد وعبد الله ابني محمد بن عيسى عن محمد بن أبي عمير عن حماد بن عثمان عن عبيدالله بن علي الحلبي قال: قال أبو عبد الله (ع): إذا وقفت بعرفات فادن من الهضبات وهي الجبال فان رسول الله صلى الله عليه وآله قال: اصحاب الاراك لا حج لهم - يعني الذين يقفون عند الاراك.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad Bin Usman, from Ubeydullah Bin Ali Al Halby who said,

‘Abu Abdullahasws said: ‘When you pause at Arafaat, so be near Al-Hazbaat, and it is the mountain, for Rasool-Allahsaww said: ‘The companions of Al-Araak, there is no Hajj for them’ – meaning those who are pausing at Al-Araak’.[398]

(باب 212 - علة منع الصيد)

Chapter 212 – Reason for the prohibition for the hunting

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن محمد بن أبي عمير عن حماد عن الحلبي قال: سألت أبا عبد الله عليه السلام عن قول الله تعالى " يا ايها الذين آمنوا ليبلونكم الله بشئ من الصيد تناله ايديكم ورماحكم " قال: حشر عليهم الصيد من كل مكان حتى دنا منهم ليبلوهم الله

My father said, ‘Sa’ad Bin Abdullah narrated to us, from  Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hamaad, from Al Halby who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the High [5:94] O you who believe! Allah will certainly Try you in respect of some game which your hands and your lances can reach. Heasws said: ‘The game used to come to them from every place until it was near them, for Allahazwj to Test them’.[399]

(باب 213 - علة كراهية الكحل للمرأة المحرمة)

Chapter 213 – Reason for the abhorrence of the (application of) Kohl for the woman in Ihraam

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد ابن عيسى عن محمد بن أبي عمير عن حماد عن الحلبي قال: سألت أبا عبد الله (ع) عن المرأة تكتحل وهي محرمة، قال: لا تكتحل، قلت: بسواد ليس فيه طيب، قال: فكرههه من اجل انه زينة، وقال: إذا أضطرت إليه فلتكتحل.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Muhammad Bin Abu Umer, from Hamaad, from Al Halby who said,

‘I asked Abu Abdullahasws about the woman who applies Kohl (in her eyes) as she is in Ihraam. Heasws said: ‘She should not apply Kohl’. I said, ‘It is with blackness, and there is no perfume in it’. Heasws said: ‘It is disliked due to the reason of it being an adornment’. And heasws said: ‘When she is desperate for it, so let her apply Kohl’.[400]

حدثنا محمد بن الحسن عن الحسين بن الحسن بن أبان عن الحسين بن سعيد عن حماد بن عيسى عن حريز عن أبي عبد الله عليه السلام قال: لا تكتحل المرأة بالسواد، ان السواد من الزينة.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Abaan, from Al Husayn Bin Saeed, from Hamaad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman should not apply Kohl with the blackness. The blackness is from the adornment’.[401]

(باب 214 - علة وجوب البدنة على الحرم ينظر إلى ساق) (امرأة أو إلى فرجها فيمنى)

Chapter 214 – Reason for the Obligation of the camel (as a penalty) upon the one in Ihraam who looks at the leg of the woman or at her private part, so his semen comes out

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الكوفي عن خالد بن اسماعيل عمن ذكره عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن محرم نظر إلى ساق امرأة أو إلى فرجها حتى امني، قال: إن كان موسرا فعليه بدنة وإن كان متوسطا فعليه بقرة، وإن كان فقيرا فشاة، ثم قال: أما انى لم اجعلها عليه لمنيه إلا لنظره إلى ما لا يحل له النظر إليه.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Khalid Bin Ismail, from the one who mentioned it, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one in Ihraam who looks at a leg of a woman, or to her private part until his semen discharges. Heasws said: ‘If he has financial ease, so upon him is a camel (as a penalty), and if he was moderate (financially), so upon him is a cow, and if he was poor, so a lamb’. Then heasws said: ‘Iasws did not make it upon him due to his semen (discharging), but for him looking at what is not Permissible for him to look at’.[402]

(باب 521 - العلة التي من أجلها صار الجج أفضل من الصلاة والصيام)

Chapter 215 – The reason due to which the Hajj came to be superior than the Prayer and the Fast

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن صفوان عن سيف التمار عن أبي عبد الله (ع) قال: كان أبي يقول: الحج أفضل من الصلاة والصيام، إنما المصلي يشتغل عن أهله ساعة وان الصائم يشتغل عن أهله بياض يوم، وان الحاج يتعب بدنه ويضجر نفسه وينفق ماله ويطيل الغيبة عن أهله، لا في مال يرجوه، ولا إلى تجارة، وكان أبي يقول: وما أفضل من رجل يجئ يقود باهله والناس وقوف بعرفات يمينا وشمالا يأتي بهم الحج فيسأل بهم الله تعالى.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Safwan, from Sayf Al Tamaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘The Hajj is superior than the Prayer and the Fasts. But rather, the praying one is pre-occupied (in it) from his family, for a while’ and the fasting one is pre-occupied (in it) from his family for a day; and the pilgrim exhausts his body, and angers his own self, and spends his wealth, and prolongs the absence from his family. There is no hope for him in the wealth, nor for any business. And myasws fatherasws was saying: ‘And what is superior to a man who comes leading his family, and the people are pausing at Arafaat, to the right and the left, he comes with them for the Hajj, so he asked Allahazwj the High with them’.[403] 

وبهذا الاسناد عن صفوان وفضالة عن القاسم بن محمد عن الكاهلي قال: سمعت أبا عبد الله عليه السلام يذكر الحج، فقال: قال رسول الله صلى الله عليه وآله: هو أحد الجهادين هو جهاد الضعفاء ونحن الضعفاء، أما انه ليس شئ أفضل من الحج إلا الصلاة في الحج، هاهنا صلاة وليس في الصلاة حج، لا تدع الحج وانت تقدر عليه، أما ترى انه يشعث فيه رأسك ويقشف فيه جلدك وتمتع فيه من النظر إلى النساء وإنا نحن هاهنا، ونحن قريب ولنا مياه متصلة ما نبلغ الحج حتى يشق علينا فكيف أنت في بعد البلاد وما من ملك ولا سوقه يصل إلى الحج إلا بمشقة في تغير مطعم ومشرب أو ريح أو شمس لا يستطيع ردها وذلك لقوله تعالى: (وتحمل أثقالكم إلى بلد لم تكونوا بالغيه إلا بشق الانفس ان ربكم لرؤف رحيم).

And by this chain, from Safwan and Fazalat, from Al Qasim Bin Muhammad, from Al Kahily who said,

‘I heard Abu Abdullahasws mention the Hajj, so heasws said: ‘Rasool-Allahsaww said: ‘It (Hajj) is one of the two Jihads. It is the Jihad of the weak’, and we are the weak. But, there is nothing superior than the Hajj except for the Prayer during the Hajj. Over here is Prayer, and there is no Hajj in the Prayer. Do not leave the Hajj and you have the ability over it. But, do you see that during it your head is dishevelled, and during it your skin is peeled, and have been (prevented) from the enjoyment of looking at the women. And we are over here, and we are close by, and there is water for us, uninterrupted.

We do not reach for the Hajj until it is difficult upon us. So how would it be if you were to be in a remote city. And there is none from the kings nor his population who arrive to the Hajj except with difficulties with regards to the change of food and drinks, or wind or sun (weather), not having the ability to repulse it. And these are the Words of Allahazwj the High [16:7] And they carry your heavy loads to regions which you could not reach but with distress of the souls; most surely your Lord is Kind, Merciful’.[404]

(باب 216 - العلة التي من أجلها أطلق للمحرم أن يطرح عنه) (القراد، والحلم)

Chapter 216 – The reason due to which it has been relaxation for one in Ihraam that he can get rid of the mite and the bug

أبي رحمه الله قال حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله (ع) قال: سأله رجل فقال: أرأيت ان كان علي قراد أو حلمة اطرحهما عني؟ قال: نعم وصغارا لهما لانهما رقيا في غير مرقاهما.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked, so he said, ‘What is yourasws view that if there was a mite a bug, can I get rid of these two from myself?’ Heasws said: ‘Yes, and even smaller than these two, because they both ascend with anything to ascend with (support) for these two’.[405]

––––––––

(باب 217 - العلة التي من أجلها لا يكون جدالا في بعض الاحيان)

Chapter 217 – The reason due to which there does not happen any quarrelling in some of the cases

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الكوفي عن خالد بن اسماعيل عمن ذكره عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن المحرم يريد أن يعمل العمل فيقول له صاحبه: والله لا تعمله، فيقول والله لاعملته، فيخالفه مرارا، أيلزم ما يلزم صاحب الجدال؟ قال: قال لا، لانه أراد بهذا إكرام أخيه إنما ذلك ما كان لله معصية،

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Khalid bin Ismail, from the one who mentioned it, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one in Ihraam intending that he does some work, so his companions said to him, ‘By Allahazwj! Do not do it’. So he was saying, ‘By Allahazwj! I will do it!’ So he opposed him repeatedly. Does it necessitate what is necessitated upon the one the disputing one?’ Heasws said: ‘No, because he intended by this, as a benevolence for his brother. But rather, that is for what was not for the Sake of Allahazwj, so it would be a disobedience’.

قال: وسأله عن محرم رمى ظبيا فاصاب يده فعرج منها، قال: ان كان الظبي مشى عليها ورعى فليس عليه شئ وان كان ذهب علي وجهه فلم يدر ما يصنع فعليه الفداء لانه لا يدري لعله هلك.

He (the narrator) said, ‘And heasws was asked about the one in Ihraam who threw (an arrow) at an antelope, so it hit its front left, so it limped from it’. Heasws said: ‘If the antelope walked towards him and pastured, so there would not be anything upon him (no penalty), and if it went away upon its direction, so he does not know what happened to it, so upon it would be the redemption penalty, because he does not know, perhaps it has perished’.[406]

(باب 218 - العلة التي من أجلها لا يجوز للمحرم أن ينظر في المرآة)

Chapter 218 – The reason due to which it is not allowed for the one in Ihraam that he should look in the mirror

بي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن حماد عن حريز عن أبي عبد الله (ع) قال: لا تنظر في المرآة وأنت محرم لانه من الزينة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin saeed, from Hamaad, from Hareyz,

(It has been narrated) from Abu Abdullahasws who said, ‘Do not look at the mirror and you are in Ihraam, because it is from the adornment’.[407]

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(باب 202 - العلة التي أجلها سمي مسجد الفضيح مسجد الفضيخ)

Chapter 220 – The reason due to which Masjid Al Fazeeh was named as Masjid Al Fazeeh

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن الحسن بن علي بن فضال عن المفضل بن صالح عن أبي بصير ليث المرادي قال: قلت لابي عبد الله عليه السلام: لم سمي مسجد الفضيح مسجد الفضيح؟ قال: النخل سمي الفضيح فلذلك سميه.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal Bin Salih, from Abu Baseer Lays Al Muradi who said,

‘I said to Abu Abdullahasws, ‘Why was Masjid Al-Fazeeh named as Masjid Al-Fazeeh?’ Heasws said: ‘The palm tree (in it) was called Al-Fazeeh, so it was due to that it was named as such’.[408]

(باب 221 - العلة التي من أجلها وجبت زيارة النبي صلى الله عليه وآله) (والائمة عليهم السلام بعد الحج)

Chapter 221 – The reason due to which the visitation of the Prophetsaww and the Imamsasws is Obligatory after the Hajj

حدثنا محمد بن أحمد السناني رضي الله عنه قال حدثنا أحمد بن محمد بن يحيى بن زكريا القطان قال: حدثنا أبو بكر بن عبد الله بن حبيب قال: حدثنا تميم بن بهلول عن أبيه عن اسماعيل بن مهران عن جعفر بن محمد عليه السلام قال: إذا حج أحدكم فليختم حجه بزيارتنا لان ذلك من تمام الحج.

Muhammad Bin Ahmad Al Sinany narrated to us, from Ahmad Bin Muhammad Bin Yahya Bin Zakariyya Al qatan, from Abu Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahlool, from his father, from Ismail Bin Mahran,

(It has been narrated) from Ja’far Bin Muhammadasws having said: ‘Whenever one of you performs Hajj, so let him seal his Hajj with ourasws visitations, because that is from the completion of the Hajj’.[409]

حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن الحسين بن أبي الخطاب عن محمد بن سنان عن عمار بن مروان عن جابر عن أبي جعفر عليه السلام قال: تمام الحج لقاء الامام.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Sinan, from Amaar Bin Marwan, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Hajj is completed by meeting the Imamasws’.[410]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن الحسن بن علي الوشاء قال: سمعت أبا الحسن الرضا عليه السلام يقول: ان لكل إمام عهدا في عتق أوليائه وشيعته وان من تمام الوفاء بالعهد وحسن الاداء زيارة قبورهم، فمن زارهم رغبة في زيارتهم وتصديقا بما رغبوا فيه كانوا أئمتهم شفعاءهم يوم القيامة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Al Washa who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘For each Imamasws is a Covenant with regards to the emancipation of hisasws friends and hisasws Shias, and it is from the completion of the loyalty with the Covenant and the best fulfilment of it is visitation of theirasws graves. So the ones who visit themasws yearningly in their visitation of themasws, and in ratification with what they are yearning for, their Imamasws would interceded for them on the Day of Judgement’.[411]

حدثني أبي رضي الله عنه قال: حدثنا علي بن ابراهيم بن هاشم عن ابيه عن محمد بن أبي عمير عن عمر بن أذينة عن زرارة عن أبي جعفر (ع) قال: انما أمر الناس ان يأتوا هذا الاحجار فيطوفوا بها، ثم يأتوا فيخبرونا بولايتهم ويعرضوا علينا نصرتهم.

My father narrated to me, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Abu Umeyr, from Umar Bin Azina, from Zarara,

(It has been narrated) from Abu Ja’farasws having said : ‘But rather, the people have been Commanded that they should come to these rocks, so they should circumambulate by these, then they should come to us and inform us of their love for usasws, and present to usasws their allegiance’.[412]

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن عثمان بن عيسى عن المعلى ابن شهاب عن أبي عبد الله (ع) قال: قال الحسن بن علي (ع) لرسول الله صلى الله عليه وآله يا ابتاه ما جزاء من زارك؟ فقال رسول الله صلى الله عليه وآله: يا بني من زارني حيا وميتا أو زار أباك أو زار أخاك أو زارك كان حقا علي ان ازوره يوم القيامة فأخلصه من ذنوبه.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Usman Bin Isa, from Al Moala Ibn Shahaab,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Hassanasws Bin Aliasws said to Rasool-Allahsaww: ‘O (Grand) fathersaww! What is the Recompense of the one who visits yousaww?’ So Rasool-Allahsaww said: ‘O mysaww (Grand) sonasws! The one who visits mesaww, Whether Isaww am alive or having passed away, or visits yourasws fatherasws, or visits yourasws brotherasws, or visits youasws, would have a right upon mesaww that Isaww visit him on the Day of Judgement, so that Isaww would erase his sins for him’.[413]

حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار قال حدثنا محمد بن الحسين بن أبي الخطاب عن محمد بن اسماعيل بن بزيع عن صالح بن عقبة عن زيد الشحام قال: قلت لابي عبد الله (ع) ما لمن زار واحدا منكم؟ قال: كمن زار رسول الله صلى الله عليه وآله.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Al Husayn Bin Abu Al Khataab, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Zayd Al Shahaam who said,

‘I said to Abu Abdullahasws, ‘What is there for the one who visits anyone from youasws all?’ Heasws said: ‘Like the one who visits Rasool-Allahsaww’.[414]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن عباد بن سليمان عن محمد بن سليمان الديلمي عن ابراهيم بن أبي حجر الاسلمي عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله من اتى مكة حاجا ولم يزرنى إلى المدينة جفاني، ومن جفاني جفوته يوم القيامة، ومن جاءني زائرا وجبت له شفاعتي ومن وجبت له شفاعتي وجبت له الجنة.

My father narrated to us, from Sa’ad Bin Abdullah, from Abaad Bin Suleyman, from Muhammad Bin Suleyman Al Daylami, from Ibrahim Bin Abu Hajar Al Aslamy,

(It has been narrated) from Abu Abdullahasws having said : ‘Rasool-Allahsaww said: ‘The one who comes to Makkah as a pilgrim and does not visit mesaww to Al-Medina has forsaken mesaww, and the one who forsakes mesaww, Isaww would forsake him on the Day of Judgement; and the one who comes to mesaww as a visitor, mysaww intercession would be Obligated upon him, and the one upon whom mysaww intercession is Obligated, the Paradise would be Obligated upon him’.[415] 

(باب 222 - النوادر)

Chapter 222 – The Miscellaneous

حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد بن عامر عن المعلى بن محمد البصري عن بسطام بن مرة عن اسحاق بن حسان عن الهيثم ابن واقد عن علي بن الحسن العبدي عن أبي سعيد الخدري انه سئل، ما قولك في هذا السمك الذي يزعم اخواننا من أهل الكوفة انه حرام؟ فقال أبو سعيد: سمعت رسول الله صلى الله عليه وآله يقول: الكوفة جمجمة العرب ورمح الله تبارك وتعالى وكنز الايمان

Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Bin Aamir, from Al Moala Bin Muhammad Al Basry, from Bastaan Bin Mara, from Is’haq Bin Hasaan, from Al Haysam Ibn Waqad, from Ali Bin Al Hassan Al Abady,

(It has been narrated) from Abu Saeed Al-Khudry having been asked, what is your word with regards to 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 a spear of Allahazwj Blessed and High, and a treasure of the faith’.

فخذ عنهم أخبرك رسول الله صلى الله عليه وآله انه مكث بمكة يوما وليلة بذي طوى، ثم خرج وخرجت معه فمررنا برفقة جلوس يتغدون، فقالوا: يا رسول الله الغداء، فقال لهم: افرجوا لنبيكم فجلس بين رجلين وجلست وتناول رغيفا فصدع نصفه، ثم نظر إلى ادمهم، فقال: ما ادمكم؟ قالوا الجري يا رسول الله فرمى بالكسرة من يده وقام.

So take it (the Hadeeth) from them. I am informing you that Rasool-Allahazwj remained at Makka for a day and a night at Zi Tuwwa. Then hesaww went out, and I went out with himsaww. So we passed by some friends being seated, eating. So they said, ‘O Rasool-Allahsaww! The lunch’. So hesaww said: ‘Free (space) for your Prophetsaww’. So hesaww sat in between two men, and I sat (as well). Hesaww took a loaf (of bread), and broke it in half. Then hesaww looked at their curry, so hesaww said: ‘What is your curry?’ They said, ‘Al-Jareeh fish’, O Rasool-Allahsaww!’ So hesaww put down the broken loaf from hissaww hand, and arose’.

قال أبو سعيد: وتخلفت بعده لانظر ما رأي الناس فاختلف فيما بينهم، فقالت طائفة حرم رسول الله صلى الله عليه وآله الجرى وقالت طائفة لم يحرمه ولكن عافه ولو كان حرمه نهانا عن اكله،

Abu Saeed said, ‘And after that I stayed behind to look at what view the people had, but the people were differing in between them. So a group said, ‘Rasool-Allahsaww has forbidden ‘Al-Jareeh’, and a group said, ‘Hesaww has not forbidden it, but excused himselfsaww from it, and had hesaww forbidden it, hesaww would have prevented us from eating it’.

قال: فحفظت مقالة القوم وتبعث رسول الله صلى الله عليه وآله حتى لحقته، ثم غشينا رفقة أخرى يتغدون فقالوا: يا رسول الله الغداء، فقال: نعم افرجوا لنبيكم فجلس بين رجلين وجلست فلما تناول كسرة نظر إلى ادمهم فقال: ما ادمكم هذا؟ قالوا: ضب يا رسول الله فرمى الكسرة وقام.

He (Abu Saeed) said, ‘So I memorised the speech of the group, and went to Rasool-Allahazwj until I caught up with himsaww. Then we went on and saw another group of friends eating lunch. So they said, ‘O Rasool-Allahsaww! The lunch’. So hesaww said: ‘Yes, free (space) for your Prophetsaww’. So hesaww sat in between two men, and I sat (as well). So when he took a piece (of bread), hesaww looked at their curry, so hesaww said: ‘What is this curry of yours?’ They said, ‘Lizard (Common Basilisk), O Rasool-Allahsaww! So hesaww put down the piece (of bread) and arose’.

قال أبو سعيد: فتخلفت بعده فإذا بالناس فرقتان قالت فرقة حرم رسول الله الضب فمن هناك لم يأكله وقالت فرقة اخرى: انما عافه ولو حرمه لنهانا عنه،

Abu Saeed said, ‘So I stayed behind after it, and there were two divisions among the people. One division said, ‘Rasool-Allahsaww has forbidden the lizard (Common Basilisk), thus from here on one should not eat it’, and another division said, ‘But rather, hesaww excused himselfsaww, and had hesaww forbidden it, hesaww would have prevented us from it’.

ثم قال تبعت رسول الله صلى الله عليه وآله حتى لحقته، فمررنا باصل الصفا وفيها قدور تغلي، فقالوا: يا رسول الله لو تكرمت علينا حتى تدرك قدورنا، قال لهم: ما في قدوركم؟ قالوا حمر لنا نركبها فقامت فذبحناها، فدنا رسول الله صلى الله عليه وآله من القدور فاكفاها برجله ثم انطلق جوادا وتخلفت بعده، فقال بعضهم: حرم رسول الله صلى الله عليه وآله لحم الحمير وقال بعضهم: كلام انما افرغ قدوركم حتى لا تعودوه فتذبحوا دوابكم،

The he (Abu Saeed) said, ‘I followed Rasool-Allahsaww until I caught up with himsaww. So we passed by (some people) by the base of Al-Safa and therein was a boiling pot. So they said, ‘O Rasool-Allahsaww! Honour upon us until our pot (meal) is ready’. Hesaww said: ‘What is in your pot?’ They said, ‘A donkey of us we used to ride upon, so it stood still (could not walk), so we slaughtered it’. So Rasool-Allahsaww approached the pot, so hesaww thwacked it by hissaww leg, then went away charging, and I stayed behind after it. So some of them said, ‘Rasool-Allahsaww has forbidden the flesh of the donkey’, and some of them said, ‘Never! But rather hesaww upset your pot so that you would not repeat in slaughtering your rides’.

قال أبو سعيد: فتبعت رسول الله صلى الله عليه وآله فقال يا أبا سعيد داع بلالا، فلما جاءه بلال قال: يا بلال اعصد أبا قبيس فناد عليه أن رسول الله صلى الله عليه وآله حرم الجري والضب والحمر الاهلية ألا فاتقوا الله ولا تأكلوا من السمك إلا ما كان له قشر ومع القشر فلوس ان الله تبارك وتعالى مسخ سبعمائة امة عصوا الاوصياء بعد الرسل، فاخذ أربعمائة أمة منهم برا وثلاثمائة امة منهم بحرا، ثم تلا هذه الآية: (وجعلناهم أحاديث ومزقناهم كل ممزق).

Abu Saeed said, ‘So I followed Rasool-Allahsaww, so hesaww said: ‘O Abu Saeed! Call Bilal’. So when Bilal came over, hesaww said: ‘O Bilal! Ascend (mount) Abu Qubays and call out upon it that Rasool-Allahsaww has forbidden Al-Jareeh fish, and the lizard (Common Basilisk), and the domesticated donkey, and therefore fear Allahazwj and do not eat from the fish except that it has peel for it, and with it is the peel. Allahazwj Blessed and High Metamorphosed seven hundred communities which disobeyed the successorasafter the Rasoolas, so Heazwj. So Heazwj Seized four hundred communities among them (to be on the) land, and three hundred communities among them (to be in the sea)’. Then hesaww recited this Verse [34:19] so We made them as folklore and scattered them with a disintegration’.[416]

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن الحسن بن محبوب عن علي بن رياب قال: سمعت أبا الحسن موسى (ع) يقول: إذا مات المؤمن بكت عليه الملائكة وبقاع الارض التي كانت يعبد الله عليها، وأبواب السماء التي كانت تصعد باعماله فيها وثلم في الاسلام ثلمة لا يسدها شئ لان المؤمنين حصون الاسلام كحصن سور المدينة لها.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Al Hassan Bin Mahboub, from Ali Bin Rayab who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘When the Believer dies, and Angels weep over him, and there wails over him the land in which he used to worship Allahazwj, and the gateways of the sky though which they used to ascend with his deeds, and such a crack appears in Al-Islam that cannot be closed over with anything, because the Believers are fortresses of Al-Islam like a fortress of the walls of the city for it’.[417]

وبهذا الاسناد عن العباس بن معروف عن ابن أبي عمير عن عبد الرحمن ابن الحجاج عن أبي عبد الله عليه السلام قال: ما مر بالنبي صلى الله عليه وآله يوم كان اشد عليه من يوم خيبر، وذلك ان العرب تباغت عليه.

And by this chain, from Al Abbas Bin marouf, from Ibn Abu Umeyr, from Abdul Rahman Ibn Al Hajaaj,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no day which passed by the Prophetsaww more difficult upon himsaww than the day of (battle of) Khyber, and that is that the Arabs startled himsaww’.[418]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أبو الجوزاء المنبه بن عبد الله عن الحسين بن علوان عن عمر بن خالد عن زيد بن علي عن آبائه عن علي عليه السلام قال: قال رسول الله صلى الله عليه وآله: إذا التقى المسلمان بسيفيهما على غير سنة فالقاتل والمقتول في النار، فقيل يا رسول الله هذا القاتل فما بال المقتول؟ قال: لانه أراد قتله.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Abu Al Jowza Al Manbah Bin Abdullah, from Al Husayn Bin Alwan, from Umar Bin Khalid, from Zayd Bin Ali, from his forefathers,

(It has been narrated) from Aliasws having said: ‘Rasool-Allahsaww said: ‘When two Muslims meet (in battle) with their two swords are upon other than the Sunnah, so the killer and the killed, both would be in the Fire’. So it was said, ‘O Rasool-Allahsaww! This is a killer, so what is the matter with the killed one?’ Hesaww: ‘Because he intended to kill him (his opponent)’.[419]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن محمد بن الفضيل عن أبي الصباح الكناني عن أبي عبد الله عليه السلام قال كان صبيان في زمن علي عليه السلام يلعبون باخطار لهم فرمى أحدهم بخطره فدق رباعية صاحبه فرفع ذلك إلى علي (ع) فاقام الرامى البينة بانه قد قال: حذار فدرئ علي (ع) عنه القصاص، وقال: قد اعذر من حذر.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Muhammad Bin Al fazeyl, from Abu Al Sabah Al Kanany,

(It has been narrated) from Abu Abdullahasws having said: ‘In the era of Aliasws, two children were playing with a pendulum (swinging stick) of theirs. So one of them threw his pendulum at his companions, and broke four (front teeth) of his companions. So the matter was raised to Aliasws. So the hitter established the proof by which he said that it was a precaution. So Aliasws warded off the (Law of) retaliation, and said: ‘he had an excuse from the danger’.[420]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان بن يحيى عن معاوية بن عمار قال: قال أبو عبد الله (ع): الصاعقة لا تصيب المؤمن فقال له رجل: فانا قد رأينا فلانا يصلي في المسجد الحرام فاصابته فقال أبو عبد الله عليه السلام: انه كان يرمى حمام الحرم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Amaar who said,

‘Abu Abdullahasws said: ‘The thunderbolt does not strike the Believer (who does not get Allahazwj)’. So a man said to himasws, ‘But we saw so and so Praying in the Sacred Masjid, so it struck him’. So Abu Abdullahasws said: ‘He used to pelt doves of the Sanctuary’.[421]

وبهذا الاسناد قال: الصاعقة تصيب المؤمن والكافر ولا تصيب ذاكرا.

And by this chain,

heasws said, ‘The thunderbolt strikes the Believer and the Infidel, and does not strike the mentioner (Zaakir of Allahazwj)’.[422]

أبي رحمه الله قال حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عن أبيه عليهم السلام قال: كان علي عليه السلام يقوم في المطر أول مطر يمطر حتى يبتل رأسه ولحيته وثيابه فيقال له: يا أمير المؤمنين الكن الكن، قال: ان هذا ماء قريب العهد بالعرش،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Aliasws stood in the rain, the first rain which rained until hisasws head, and hisasws beard and hisasws clothes were soaked’. So it was said to himasws, ‘O Amir Al Momineenasws! Take shelter, take shelter!’ Heasws said: ‘This water initiates from near the Throne’.

ثم أنشأ يحدث فقال: ان تحت العرش بحرا فيه ماء ينبت به ارزاق الحيوان، وإذا أراد الله أن ينبت ما يشاء لهم رحمة منه اوحى الله تعالى فمطر منه ما شاء من سماء إلى سماء حتى يصير إلى سماء الدنيا، فيلقيه السحاب، والسحاب بمنزلة الغربال،

Then heasws elaborated, narrating, so heasws said: ‘Underneath the Throne is an ocean in which is water by which springs the sustenance of the animals, and whenever Allahazwj Intends to Provided whatever Heazwj so Desires to for them, as a Mercy from Himselfazwj, Allahazwj the High Reveals to it, so it rains from it whatever Heazwj so Desires, from the sky to the sky, until it comes to the sky of the world, so it attaches itself to the clouds. And the clouds are at the status of the sieve.

ثم يوحي الله عزوجل إلى السحاب اطحنيه واذيبيه ذوبان الملح في الماء، ثم انطلقي به إلى موضع كذا وكذا عباب أو غير عباب فتقطر عليهم على النحو الذي يأمرها به، فليس من قطرة تقطر إلا ومعها ملك يضعها موضعها، ولم ينزل من السماء قطرة من مطر إلا بقدر معدود، ووزن معلوم إلا ما كان يوم الطوفان على عهد نوح فانه نزل منها منهمر بلا عدد ولا وزن.

Then Allahazwj Mighty and Majestic Reveals unto the clouds: “Pulverises it and melt it like the melting of the salt in the water. Then go with it to such and such a place as a torrent or not as a torrent.” So it drops upon them upon the area which it had been Commanded with. So there is none from a drop which drops, except that with it is an Angel who places it in its place, and there does not descend from the sky a drop of rain except that it is by a measured number, and of a known weight, except what was on the Day of the flood in the era of Noah as, for it descended from it, pouring out with a numbering or weight’.[423]

أبي رحمه الله قال حدثنا أحمد بن ادريس قال حدثنا محمد بن أحمد عن علي بن الريان عن الحسين بن محمد عن عبد الرحمن بن أبي نجران عن عبد الرحمن بن حماد عن ذريح المحاربي عن أبي عبد الله (ع) قال: جاء رجل إلى النبي صلى الله عليه وآله فقال يا رسول الله يسأل الله عما سوى الفريضة، فقال: لا، قال: فو الذي بعثك بالحق لا تقربت إلى الله بشئ سواها، قال: ولم؟ قال: لان الله قبح خلقي،

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Ali Bin Al rayan, from Al Husayn Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Abdul Rahman Bin Hamaad, from Zareeh Al Mahary,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww, so he said, ‘O Rasool-Allahsaww! Does Allahazwj Ask for what is besides the Obligations?’ So heasws said: ‘No’. He said, ‘By the Oneazwj Who Sent yousaww with the Truth, I will not get closer to Allahazwj with something besides it’. Hesaww said: ‘And why (not)?’ He said, ‘Because Allahazwj Created me as ugly’. 

قال: فامسك النبي صلى الله عليه وآله ونزل جبرئيل (ع) فقال: يا محمد ربك يقرئك السلام ويقول: اقرأ عبدي فلانا السلام، وقل له: أما ترضى ان ابعثك غدا في الآمنين، فقال: يا رسول الله وقد ذكرني الله عنده! قال: نعم، قال: فو الذي بعثك بالحق لا بقي شئ يتقرب به إلى الله عنده إلا تقربت به.

Heasws said: ‘So the Prophetsaww remained silent, and Jibraeelasdescended, so heassaid: ‘O Muhammadsaww! Yoursaww Lordazwj Coveys the Greetings to yousaww, and is Saying: “Relate the Greetings to Myazwj so and so servant and say to him: ‘But are you not pleased that Iazwj would be Resurrecting you tomorrow among the secured ones?”’ So he said, ‘O Rasool-Allahsaww! And Allahazwj has Mentioned me in Hisazwj Presence!’. Hesaww said: ‘Yes’. He said, ‘By the Oneazwj Who Sent yousaww with the Truth, there will not remain anything by which one can get closer to Allahazwj in Hisazwj Presence, except that I will get closer (to Allahazwj) with it’.[424]

حدثنا حمزة بن محمد العلوي قال أخبرنا أحمد بن محمد الهمداني قال: حدثنا المنذر بن محمد قال حدثنا الحسين بن محمد قال: حدثنا سليمان بن جعفر عن الرضا (ع) قال: اخبرني أبي عن أبيه عن جده، ان أمير المؤمنين صلوات الله عليه أخذ بطيخة ليأكلها، فوجدها مرة فرمى بها، فقال: بعدا وسحقا، فقيل له: يا أمير المؤمنين وما هذه البطيخة؟ فقال: قال رسول الله صلى الله عليه وآله ان الله تبارك وتعالى أخذ عقد مودتنا على كل حيوان ونبت فما قبل الميثاق كان عذبا طيبا، وما لم يقبل الميثاق كان ملحا زعاقا.

Hamza Bin Muhammad Al Alawy narrated to us, from Ahmad Bin Muhammad Al Hamdany, from Al manzar Bin Muhammad, from Al Husayn Bin Muhammad, from Suleyman Bin Ja’far,

(It has been narrated) from Al-Rezaasws having said: ‘Myasws fatherasws informed measws, from hisasws fatherasws, from hisasws grandfatherasws, that Amir Al-Momineenasws took a watermelon in order to eat it, but heasws found it to be bitter, so heasws threw it’. So heasws said: ‘Be away and crushed’. So it was said to himasws, ‘O Amir Al-Momineenasws, and what is this watermelon?’ So heasws said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Took a Contract for ourasws cordiality upon every animal and vegetation. So whatever accepted the Covenant was sweet, good, and whatever did not accept the Covenant was bitter, venomous’.[425] 

حدثنا محمد بن علي ما جيلويه رحمه الله قال: حدثنا محمد بن يحيى العطار عن الحسين بن الحسن بن أبان عن محمد بن اورمة عن الحسن بن سعيد عن محمد بن اسحاق عن محمد بن الفيض قال: قلت جعلت فداك يمرض منا المريض فيأمره المعالجون بالحمية قال: لا ولكنا أهل البيت لا نحتمي إلا من التمر ونتداوى بالتفاح والماء البارد، قال: قلت ولم تحتمون من التمر؟ قال: لان نبي الله صلى الله عليه وآله حمى عليا عليه السلام منه في مرضه.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Al Husayn Bin Al Hassan Bin Aban, from Muhammad Bin Awrama, from Al Hassan Bin Saeed, from Muhammad Bin Is’haq, from Muhammad Bin Al Fazeyl who said,

‘I said, May I be sacrificed for youasws! One of us got sick with the fever, so the healer ordered him for the dieting’. Heasws said: ‘No, but weasws, the Peopleasws of the Household do not diet (refrain) except from the dates, and weasws heal by the apples and the cold water (for the fever)’. I said, ‘And why not from the dates?’ Heasws said: ‘Because the Prophetsaww got Aliasws to diet (refrain) from it during hisasws illness’.[426]

أبي رحمه الله قال حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن أبي بصير عن أبي عبد الله (ع) قال: حدثني أبي عن جدي عن آبائه عليهم السلام قال امير المؤمنين (ع) قال: احسنوا صحبة النعم قبل فراقها، فانها تزول وتشهد على صاحبها بما عمل فيها.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws forefathersasws that Amir Al-Momineenasws said: ‘Be good in your dealings with the Bounties before their separation (from you), for these are declining (things), and would testify upon its owner with what he did with them’.[427]

وبهذا الاسناد قال أمير المؤمنين (ع) يخرج المسلم في الجهاد مع من لا يؤمن على الحكم ولا ينفذ في الفئ ما أمر الله عزوجل فانه إن مات في ذلك المكان كان معينا لعدونا في حبس حقنا والاشاطة بدمائنا وميتته ميتة جاهلية.

And by this chain, said,

‘Amir Al-Momineen said: ‘The Muslim who goes out regarding the Jihad with one who does not believe upon the Judgement of Allahazwj, and does not implement with regards to Al-Fey (war booty) what Allahazwj Mighty and Majestic has Commanded for, and if he were to die in that place, he would have been a supporter of ourasws enemies in withholding ourasws rights, and burning ourasws blood, and his death would be the death of the Pre-Islamic period’.[428]

وبهذا الاسناد قال: قال أمير المؤمنين (ع) سموا اولادكم قبل أن يولدوا فان لم تدروا أذكر أو انثى فسموهم بالاسماء التي تكون للذكر والانثى، فان اسقاطكم إذا لقوكم في القيامة ولم تسموهم يقول السقط لابيه ألا سميتني وقد سمى رسول الله صلى الله عليه وآله محسنا قبل أن يولد

And by this chain, said,

‘Amir Al-Momineenasws said: ‘Name your children before they are born, so if you are not knowing whether they would be male or a female, so name them with the name which happens to be for the male and the female, for if they are miscarried, when they meet you during the (Day of) Judgement and you have not named them, the miscarried one will say to its father, ‘You did not name me’, and Rasool-Allahsaww named Mohsinasbefore hisascoming to the world’.

وقال: وإياكم وشرب الماء قياما على أرجلكم فانه يورث الذي لا دواء له إلا أن يعافي الله عزوجل.

And heasws said: ‘Beware of drinking the water standing upon your feet (at night) for it inherits that which there is no cure for it, except if Allahazwj Mighty and Majestic Excuses’.

قال مؤلف هذا الكتاب رحمه الله: يعني بالليل، أما النهار فان شرب الماء من قيام ادر للعروق وأقوى للبدن كما قال الصادق (ع) وقال علي (ع) إذا أراد أحدكم النوم فليضع يده اليمنى تحت خده الايمن فانه لا يدرى أينه من رقدته أم لا

The author of this books says, ‘It means at night. As for the daytime, so if water is drunk standing, it spins (blood) for the veins and is strengthening for the body, just as Al Sadiqasws said. And Aliasws said: ‘Whenever one of you intends for the sleep, so let him place his right hand beneath his right cheek, for he does not know whether he would open his eyes (wake up) from his slumber or not’.[429]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله عن علي بن محمد القاشاني عن ابراهيم بن محمد الثقفي عن علي بن المعلى عن ابراهيم بن الخطاب بن الفراء رفعه إلى أبي عبد الله عليه السلام قال: شكت اسافل الحيطان إلى الله تعالى من ثقل أعاليها، فأوحى الله عزوجل إليها يحمل بعضك بعضا وقال أبو عبد الله عليه السلام: إذا أفلتت من أحدكم كلمة حمقاء يخاف منها على نفسه فليتبعها بكملمة تعجب منها تحفظ وتنسى تلك.

Muhammad Bin Al Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Ali Bin Muhammad Al Qashany, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moala, from Ibrahim Bin Al Khatab Bin Al Fara’a,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The bottom part of the wall complained to Allahazwj of the weight of its higher part. So Allahazwj Mighty and Majestic Revealed unto it that some of it should carry (the weight) of the other parts of it’. And Abu Abdullahasws said: ‘If a foolish word slips out from one of you, and he fears upon himself from it, so let him follow it with an admirable word, from that he would be preserved from it, and that one would be forgotten’.[430] 

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن الحسن بن محبوب عن علي بن رئاب عن محمد بن قيس قال، سمعت أبا جعفر (ع) يقول: ملكان هبط من السماء فالتقيا في الهواء، فقال أحدهما لصاحبه فيما هبطت، قال: بعثني الله عزوجل إلى بحر آيل احشر سمكة إلى جبار من الجبابرة اشتهى عليه سمكة في ذلك البحر، فأمرني ان احشر إلى الصياد سمكة البحر حتى يأخذها له ليبلغ الله عزوجل الكافر غاية مناه في كفره.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar narrated to us, from Al Abbas Bin Marouf, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Muhammad Bin Qays who said,

‘I heard Abu Ja’farasws saying: ‘Two Angels descended from the sky, so they met up in the atmosphere. One of them said to his companion: ‘Regarding what did you descend?’ He said: ‘Allahazwj Mighty and Majestic Sent me to Ayl sea to that I would cram the fish to a tyrant from the tyrants who is desirous over the fish in that sea. So Heazwj Commanded me that I should cram the fish of the sea towards the net in order for him to seize them in order for Allahazwj Mighty and Majestic to Deliver the fulfilment of his wishes during his infidelity’.

قال الآخر لصاحبه: ففيما بعثت انت: قال: بعثني الله عزوجل في أعجب من الذي بعثك فيه بعثني إلى عبده المؤمن الصائم القائم المعروف دعائه وصومه في السماء لا كفي قدره التي طبخها لافطاره ليبلغ الله في المؤمن من الغاية في أختبار ايمانه.

The other one said to his companion: ‘So, with regards to what have you been Sent?’ He said: ‘Allahazwj Mighty and Majestic Sent me with regards to what is even stranger that which Heazwj Sent you. Heazwj Sent me to Hisazwj believing servant, the Fasting one, and standing one (in Prayer), well known for his supplications and his Fasting in the sky, in order to overturn his pot in which he is cooking his meal, so that Allahazwj would Test the believer with regards for his belief to be known’.[431]

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد عن بكر بن صالح الجعفري قال: سمعت موسى بن جعفر (ع) وهو يقول: ادفعوا معالجة الاطباء ما اندفع الداء عنكم فان بمنزلة قليله يجر إلى كثيرة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Bakr Bin Salih Al Ja’fary who said,

‘I heard Musaasws Bin Ja’farasws and heasws was saying: ‘Pay the healing doctors for what diseases they repel from you, for it is at the status, that a little of it can lead to a lot’.[432] 

حدثنا أحمد بن محمد عن أبيه عن العمركي عن علي بن جعفر عن أخيه موسى بن جعفر عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله يؤمر برجل إلى النار فيقول الله عزوجل جلاله لمالك قل للنار لا تحرقي لهم اقداما فقد كانوا يمشون إلى المساجد ولا تحرقي لهم أوجها فقد كانوا يسبغون الوضوء ولا تحرقي لهم أيديا فقد كانوا يرفعوها بالدعاء ولا تحرقي لهم ألسنا فقد كانوا يكثرون تلاوة القرآن،

Ahmad Bin Muhammad narrated to us, from his father, from Al Amraky,

(It has been narrated) from Ali son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘(Some) men would be Commanded to the Fire, So Allahazwj Mighty and Majestic is Hisazwj Majesty would Say to Maalik (Gatekeeper of Hell): “Say to the Fire that it should not burn their feet for they were walking to the Masjids, and not to burn their faces for they used to perform the ablution, and not to burn their hands for they used to raise these for the supplications, and not to burn their tongues for they used to frequent in the recitation of the Quran”.

قال: فيقول لهم خاززن النار يا اشقياء ما كان حالكم؟ قالوا: كنا نعمل لغير الله تعالى، فقيل لنا خذوا ثوابكم ممن عملتم له.

Heasws said: ‘So the Keepers of the Fires would be saying to them: ‘O wretches! What was your state?’ They would say, ‘We used to work for other than Allahazwj the High, so it was said to us: ‘Take your rewards from the ones you had worked for’’.[433]

LLAL AL SHARAIE – V 2 CH 222 H 21

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن عمرو عن صالح بن سعيد عن أخيه سهل الحلواني عن أبي عبد الله عليه السلام قال: بينا عيسي بن مريم عليه السلام في سياحته إذ مر بقرية فوجد أهلها موتى في الطريق والدور، قال: فقال ان هؤلاء مانوا بسخطة، ولو ماتوا بغيرها تدافنوا، قال: فقال أصحابه وددنا انا عرفنا قصتهم،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Muhammad Bin Amro, from Salih Bin Saeed, from his brother Sahl Al Halwany,

(It has been narrated) from Abu Abdullahasws having said: ‘Isa Bin Maryamaswas on a tour when heaspassed by a town, so heasfound its inhabitant to have died on the road and in the houses. So heassaid: ‘They have died by Wrath (of Allahazwj), and had they died by other (causes), they would have buried (each other)’. So hisascompanions said, ‘We want to recognise their story’.

فقيل له: نادهم يا روح الله، قال: فقال يا أهل القرية، فاجابه مجيب منهم لبيك يا روح الله، قال ما حالكم وما قصتكم قال: أصبحنا في عافية وبتنا في الهاوية، قال: فقال وما الهاوية؟ قال: بحار من نار فيها جبال من نار،

So it was said to himas, ‘Call out to them, O Spirit of Allahazwj!’ So heassaid: ‘O people of the town!’ So an answerer from among them responded, ‘Here I am, O Spirit of Allahazwj! Heassaid: ‘What is the state of you all and what is your story?’ He said, ‘We were healthy in the morning and we slept in the abyss’. So heassaid: ‘And what is the abyss?’ He said, ‘A sea of Fire in which are mountains of fire’.

قال: وما بلغ بكم ما أرى؟ قال: حب الدنيا وعبادة الطاغوت، قال: وما بلغ من حبكم للدنيا، قال: حب الصبي لامه إذا أقبلت فرح وإذا أدبرت حزن، قال: وما بلغ من عبادتكم الطاغوت، قال: كانوا إذا امروا أطعناهم، قال: فكيف أجبتني أنت من بينهم، قال: لانهم ملجمون بلجم من نار عليهم ملائكة غلاظ شداد، وانى كنت فيهم ولم أكن منهم فلما أصابهم العذاب أصابني معهم، فانا معلق بشجرة أخاف اكبكب في النار،

And what delivered you all to what Iassee?’ He said, ‘Love for the world and worship of the tyrants’. Heassaid: ‘And what was the extent of your love for the world?’ He said, ‘Love for the child for its mother, when she faces him he is happy, and when she is turned from him, he is in anguish’. And what was the extent of your worshipping of the tyrants?’ He said, ‘Whenever they used to order, we used to obey them’. Heassaid: ‘So how come you answered me, from in between them (and they did not)?’ He said, ‘Because they are being reined by reins of Fire and upon them are Angels of intense cruelty, and I was among them, and was not from them. So when the Punishment hit them, it hit me along with them. So I attached myself to a tree in fear of being roasted in the fire’.

قال: فقال عيسى عليه السلام لاصحابه النوم على المزابل واكل خبز الشعير كثير من سلامة الدين.

Heasws said: ‘So Isaassaid to hisascompanions: ‘The sleeping upon a garbage dump, and eating the barley bread is a lot from the safety of the Religion’.[434]

حدثنا احمد بن الحسن القطان قال: حدثنا الحسن بن علي السكوني قال حدثنا محمد بن زكريا الجوهري عن جعفر بن محمد بن محمد بن عمارة عن أبيه قال سمعت الصادق جعفر بن محمد عليهما السلام يقول: المؤمن علوي لانه علا في المعرفة، والمؤمن هاشمي لانه هشم الضلالة، والمؤمن قرشي لانه أقر بالشئ المأخوذ عنا، والمؤمن عجمي لانه استعجم عليه ابواب الشر، والمؤمن عربي لان نبيه صلى الله عليه وآله عربي وكتابه المنزل بلسان عربي مبين، والمؤمن نبطي لانه استنبط العلم، والمؤمن مهاجري لانه هجر السيئات، والمؤمن أنصاري لانه نصر رسوله وأهل بيت رسول الله، والمؤمن مجاهد لانه يجاهد أعداء الله تعالى في دولة الباطل بالتقية وفي دولة الحق بالسيف.

Ahmad Bin Al Hassan Al Qataan narrated to us, from Al Hassan Bin Ali Al Sakuny, from Muhammad Bin Zakariyya Al Jowhary, from Ja’far Bin Muhammad Bin Muhammad Bin Amara, from his father who said,

‘I heard Al-Sadiq Ja’farasws Bin Muhammadasws saying: ‘The Believer is an Alawite because he is high (A’la) in the understanding; and the Believer is a Hashimite because he shatters (Hasham) the straying; and the Believer is a Qureishite because he accepts (Aqar) with the thing which has been taken from usasws; and the Believer is an Ajamy (non-Arab) because the doors of evil are opened up against him; and the Believer is an Arab because his Prophetazwj is an Arab, and his Revealed Book is in the clear Arabic language; and the Believer is Nabatean because he educes the knowledge; and the Believer is an Emigrant because he flees from the evil deeds; and the Believer is a Helper because he helps Rasool-Allahsaww and the Peopleasws of the Household of Rasool-Allahsaww; and the Believer is a Holy warrior (Mujahid) because he struggles against the enemies of Allahazwj in the government of the falsehood by the dissimulation, and in the government of the truth, by the sword’.[435]

حدثنا أحمد بن الحسن القطان قال: حدثنا الحسن بن علي السكري قال: حدثنا محمد بن زكريا الجوهري قال: حدثنا جعفر بن محمد بن عمارة عن أبيه قال: قال الصادق جعفر بن محمد عليه السلام: مطلوبات الناس في الدنيا الفانية أربعة: الغنى والدعة وقلة الاهتمام والعز، فاما الغنى فموجود في القناعة، فمن طلبه في كثرة المال لم يجده، وأما الدعة فموجودة في خفة المحمل، فمن طلبها في ثقلة لم يجدها، وأما قلة الاهتمام فموجودة في قلة الشغل فمن طلبها مع كثرته لم يجدها، وأما العز فموجود في خدمة الخالق، فمن طلبه في خدمة المخلوق لم يجده.

Ahamd Bin Al Hassan Al qataan narrated to us, from Al Hassan Bin Ali Al Sakary, from Muhammad Bin Zakariyya Al Jowhary, from Ja’far Bin Muhammad Bin Amarat, from his father who said,

‘Al-Sadiq Ja’farasws Bin Muhammadasws said: ‘The temporal wishes of the people in the world are four – The riches, and the relaxation, and less worries, and the honour. So, as for the riches, so it exists in the contentment, so the one who seeks it in the abundance of the wealth would not find it; and as for the relaxation, so it exists in the lightness of the load (burden), so the one who seeks in a heavy, would not find it; and as for the less worries, so it exists in the less occupations, so the one who seeks it with abundant (occupations), would not find it; and as for the honour, so it exists in serving the Creator, so the one who seeks it in serving the people would not find it’.[436]

حدثنا عبد الله بن محمد بن عبد الوهاب قال: حدثنا منصور بن عبد الله ابن إبراهيم الاصبهاني قال حدثنا علي بن عبد الله الاسكندراني قال حدثنا سعد بن عثمان قال حدثنا محمد بن أبي القاسم قال حدثنا عباد بن يعقوب قال أخبرنا علي بن هاشم عن ناصح بن عبد الله عن سماك بن حرب عن أبي سعيد الخدري قال: قال سلمان يا نبي الله ان لكل نبي وصيا، فمن وصيك؟ قال: فسكت عني،

Abdullah Bin Muhammad Bin Abdul Wahaab narrated to us, from Mansour Bin Abdullah Ibn Ibrahim Al Asbahany, from Ali Bin Abdullah Al Askandarany, from Sa’ad Bin Usman, from Muhammad Bin Abu Al qasim, from Abaad Bin Yaqoub, from Ali Bin Hashim, from Nasah Bin Abdullah, from Samaak Bin harb, from Abu Saeed Al Khudry who said,

‘Salmanassaid, ‘O Prophetsaww of Allahazwj! For every Prophetasthere is a successoras, for who is yoursaww successorasws?’ He (the narrator) said, ‘So hesaww was silent from me (Salmanas).

فلما كان بعد غد رآني من بعيد، فقال: يا سلمان قلت لبيك واسرعت إليه فقال تعلم من كان وصى موسى قلت يوشع بن نون، ثم قال ذاك لانه يومئذ خيرهم واعلمهم ثم قال واني واشهد اليوم ان عليا خيرهم وافضلهم وهو وليى ووصيي ووارثي.

So when it was after the next morning, hesaww saw measfrom afar, so hesaww said: ‘O Salmanas! Iassaid, ‘Here Iasam!’, and Iashastened towards himsaww. So hesaww said: ‘Do you know who was the successor of Musa as?’ Iassaid, ‘Yoshua Bin Noonas’. Hesaww said: ‘That was because in those days heaswas the best of them and the most knowledgeable of them’. Then hesaww said: ‘And Isaww testify that today, Aliasws is the best of them, and their most meritorious, and heasws is mysaww guardian, and mysaww successoras, and mysaww inheritor’.[437]

حدثنا الحسن بن محمد بن يحيى العلوي رحمه الله قال حدثني جدي قال حدثني بكر بن عبد الوهاب قال حدثني عيسى بن عبد الله عن أبيه عن جده ان رسول الله صلى الله عليه وآله دفن فاطمة بنت أسد بن هاشم وكانت مهاجرة مبايعة بالروحاء مقابل حمام أبي قطيعة قال وكفنها رسول الله صلى الله عليه وآله في قميصه ونزل في قبرها وتمرغ في لحدها فقيل له في ذلك فقال: اني ابى هلك وانا صغير فاخذتني هي وزوجها فكانا يوسعان على ويؤثراني على أولادهما فاحببت ان يوسع الله عليها قبرها.

Al Hassan Bin Muhammad Bin Yahya Al Alawy narrated to us, from his grandfather, from Bakr Bin Abdul Wahab, from Isa Bin Abdullah, from his father, from his grandfather that,

‘Rasool-Allahsaww buried Fatima Bint Asad Bin Hashimas, and sheashad emigrated, pledged her allegiance at Al Rawha, in front of the baths of Abu Quteyba. And Rasool-Allahsaww shrouded herasin hissaww own shirt, and descended in herasgrave, and lied down inside it. So it was said to himsaww with regards to that, so hesaww said: ‘Mysaww fatherashad passed away, and Isaww was small, so sheastook mesaww, herasand herashusband. Theyaswere both lenient upon mesaww, and preferred mesaww over theirasown children, therefore Isaww loved it that Allahazwj should Expand herasgrave upon heras’.[438] 

حدثنا الحسن بن محمد بن يحيى العلوي رضي الله عنه قال حدثنى جدي عن يعقوب قال: حدثني ابن أبي عمير عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ان فاطمة بنت أسد بن هاشم أوصت رسول الله صلى الله عليه وآله فقبل وصيتها فقالت: يا رسول الله اني أردت اعتق جاريتي هذه، فقال رسول الله صلى الله عليه وآله: ما قدمت من خير فستجدينه،

Al Hassan Bin Muhammad Bin Yahya Al Alawy narrated to us, from his grandfather, from Yaqoub, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

Abu Abdullahasws has said: ‘Fatimaas Bint Asadas Bin Hashimas, bequeathed to Rasool-Allahsaww, so heasaccepted herasbequest. So sheassaid: ‘O Rasool-Allahsaww! Iasintend to free this maid of mineas’. So Rasool-Allahsaww said: ‘Whatever good youassend forward, so youaswould be finding it (in the Hereafter)’.

فلما ماتت رضوان الله عليها نزع رسول الله صلى الله عليه وآله قميصه، قال: كفنوها فيه واضطجع في لحدها فقال: أما قميصي فامان لها يوم القيامة، وأما اضطجاعي في قبرها فليوسع الله عليها.

So when sheaspassed away, Rasool-Allahsaww removed hissaww shirt and said: ‘Shroud herasin it’, and hesaww lied down inside herasgrave. So hesaww said : ‘As for mysaww shirt, so it is a security for herason the Day of Judgement; and as for mysaww lying down in herasgrave, so Allahazwj would Expand it upon heras’.[439]

حدثنا الحسين بن يحيى بن ضريس البجلي قال: حدثنا أبو جعفر عمارة السكوني السرياني قال حدثنا ابراهيم بن عاصم بقزوين قال: حدثنا عبد الله ابن هارون الكرخي قال حدثنا أبو جعفر أحمد بن عبد الله بن يزيد بن سلام بن عبد الله مولى رسول الله قال حدثني أبي عبد الله بن بزيد قال: حدثني يزيد بن سلام انه سأل رسول الله صلى الله عليه وآله فقال له: لم سمي الفرقان فرقانا: قال لانه متفرق الآيات والسور أنزلت في غير الالواح وغيره من الصحف والتوراة والانجيل والزبور نزلت كلها جلمة في الالواح والورق

Al Husayn Bin Yahya Bin Zarees Al Bajaly narrated to us, from Abu Ja’far Amarat Al Sakuny Al siryani, from Ibrahim Bin Aasim at Qazwin, from Abdullah Ibn Haroun Al Karkhy, from Abu Ja’far Ahmad Bin Abdullah Bin Yazeed Bin Salaam Bin Abdullah,

A slave of Rasool-Allahsaww, from Abu Abdullah Bin Yazeed, from Yazeed Bin Salaam who asked Rasool-Allahsaww, so he said to himsaww, ‘Why was Al-Furqan named as Furqan?’ Hesaww said: ‘Because it (consists of) separate Verses and Chapters, in other than the Tablets and other than the Parchments; and the Torah, and the Evangel, and the Psalms, all of these were Revealed in their entirety in the Tablets and the Leaves’.

قال: فما بال الشمس والقمر لا يستويان في الضوء والنور قال: لما خلقهما الله عزوجل اطاعا ولم يعصيا شيئا فامر الله تعالى جبرئيل عليه السلام أن يمحو ضوء القمر فمحاه فأثر المحو في القمر خطوطا سوداء ولو أن القمر ترك على حاله بمنزلة الشمس ولم يمح لما عرف الليل من النهار ولا النهار من الليل ولا علم الصائم كم يصوم ولا عرف الناس عدد السنين، وذلك قول الله عزوجل: " وجعلنا الليل والنهار آيتين فمحونا آية الليل وجعلنا آية النهار مبصرة لتبتغوا فضلا من ربكم ولتعلموا عدد السنين والحساب "

He said, ‘So what is the matter that the sun and the moon are not equal in the illumination and the light?’ Hesaww said: ‘When Allahazwj Mighty and Majestic Created these two, they obeyed and did not disobey anything. So Allahazwj the High Commanded Jibraeelasthat heasshould erase the illumination of the moon. So heaserased it. Thus the effects of the erasure are in the moon (in the form of) black lines, and had the moon been left upon its (original) state at the status of the sun, and had not been erased, neither the night would have been recognised from the day, nor the day from the night, nor would the Fasting one has known how many Fasts he has Fasted, nor would have the people recognised the number of the years. And these are the Words of Allahazwj Mighty and Majestic [17:12] And We Made the night and the day as two Signs, then We Erased the Sign of the night and We Made the Sign of the day to be visible, so that you may seek Grace from your Lord, and that you might know the computation of the years and the accounting’.

قال: صدقت يا محمد، فاخبرني لم سمي الليل ليلا؟ قال: لانه يلايل الرجال من النساء جعله الله عزوجل الفه ولباسا وذلك قول الله تعالى: " وجعلنا الليل لباسا وجعلنا النهار معاشا "

He said, ‘Yousaww speak the truth, O Muhammadsaww’. So, inform me, why was the night named as night (Layl)?’ Hesaww said: ‘Because the man goes near the woman. Allahazwj Mighty and Majestic has Made it an intimacy and a covering. And these are the Words of Allahazwj the High [78:10] And We made the night to be a covering, [78:11] And We made the day for seeking livelihood’.

قال: صدقت يا محمد، فما بال النجوم تستبين صغارا وكبارا ومقدارها سواء؟ قال: لان بينها وبين السماء الدنيا بحرا يضرب الريح امواجها فلذلك تستبين صغارا وكبارا ومقدار النجوم كلها سواء

He said, ‘Yousaww speak the Truth, O Muhammadsaww! So what is the matter with the stars which appear small and bid, and is their measurement the same?’ Hesaww said: ‘Because in between it and the sky of the world is an ocean which is struck by the wind forming waves. Therefore, it is due to that they appear to be small and big, and the measurement of the stars, all of them, is the same’.

قال: فاخبرني عن الدنيا لم سميت الدنيا؟ قال: الدنيا دنية خلقت من دون الآخرة ولو خلقت مع الآخرة لم يفن أهلها كما لا يفنى أهل الآخرة

He said, ‘So inform me, about the world, why was it named as ‘Dunya’?’ Hesaww said: ‘The world is a nearer creation from besides the Hereafter (Created after it), and had it been Created along with the Hereafter, its inhabitants would not perish just like the inhabitants of the Hereafter’.

قال: فاخبرني عن القيامة لم سميت القيامة؟ قال: لان فيها قيام الخلق للحساب

He said, ‘So Inform me about the (Day of) Judgement, why was it named as ‘Al-Qiyamat’?’ Hesaww said: ‘Because therein the people would be standing (قيام) for the Reckoning’.

قال فأخبرني لم سميت الآخرة آخرة قال لانها متأخرة تجئ من بعد الدنيا لا توصف سنيها ولا تحصى ايامها ولا يموت سكانها،

He said, ‘So inform me, why was the Hereafter named as ‘Akhirat’?’ Hesaww said: ‘Because it is delayed (متأخرة). It would come from after the world. Neither can its years be described nor can its days be numbered, nor would its dwellers die’.

قال: صدقت يا محمد اخبرني عن اول يوم خلق الله عزوجل؟ قال: يوم الاحد، قال: ولم سمي يوم الاحد قال: لانه واحد محدود قال: فالاثنين، قال: هو اليوم الثاني من الدنيا، قال: والثلاثاء، قال: الثالث من الدنيا، قال: فالاربعاء، قال: اليوم الرابع من الدنيا قال: فالخميس، قال هو يوم خامس من الدنيا وهو يوم انيس لعن فيه ابليس ورفع فيه ادريس،

He said, ‘Yousaww speak the Truth, O Muhammadsaww! Inform me about the first day Created by Allahazwj Mighty and Majestic?’ Hesaww said: ‘The day of Sunday’. He said, ‘And why was is named as the day of ‘Ahad’?’ Hesaww said: ‘Because it is one (واحد) restricted (محدود)’. He said, ‘So the Monday?’ Hesaww said: ‘It is the second day of the world’. He said, ‘And the Tuesday?’ Hesaww said: ‘The third one of the world’. He said, ‘So the Wednesday?’ Hesaww said: ‘The fourth day of the world’. He said, ‘So the Thursday?’ Hesaww said: ‘Hesaww said: ‘It is the fifth day of the world, and it is a social day. Ibleesla was Cursed in it, and in it Idreesaswas Raised’.

قال: فالجمعة وهو يوم مجموع له الناس وذلك يوم مشهود وهو شاهد ومشهود، قال: فالبست، قال: يوم مسبوت وذلك قوله عزوجل في القرآن: " ولقد خلقنا السموات والارض وما بينهما في ستة أيام " فمن الاحد إلى يوم الجمعة ستة أيام، والسبت معطل،

Hesaww said: ‘So the Friday, and is it is the day, the people were gathered for it, and that is a day which is witnessed, and it is a witness and (as well as) a witnessed’. He said, ‘So the Saturday?’ Hesaww said: ‘An inactive day, and that is (in) the Words of the Mighty and Majestic in the Quran [50:38] And We have Created the skies and the earth and what is between them in six days’. So, from the Sunday to the day of Friday are six days, and the Saturday is deactivated’.

قال: صدقت يا رسول الله، فأخبرني عن آدم لم سمى آدم؟ قال: لانه خلق من طين الارض وأديمها، قال: فآدم خلق من طين كله أو طين واحد، قال: بل من الطين كله، ولو خلق من طين واحد لما عرف الناس بعضهم بعضا وكانوا على صورة واحدة، قال: فلهم في الدنيا مثل؟ قال: التراب فيه ابيض وفيه أخضر وفيه أشقر وفيه أغبر وفيه أحمر وفيه أزرق وفيه عذب وفيه ملح وفيه خشن وفيه لين وفيه أصهب فلذلك صار الناس فيهم لين وفيهم خشن وفيهم أبيض وفيهم أصفر وأحمر وأصهب وأسود على الوان التراب،

He said, ‘Yousaww speak the Truth, O Muhammadsaww. So inform me about Adamas, why was heas named as Adam?’ ‘Hesaww said: ‘Because heas was Created from clay of the earth, and its crust’. He said, ‘So Adamas was Created from all of the clays, or one clay?’ Hesaww said: ‘But, from all of the clays. And had heas been Created from one clay, the people would not have recognised each other, and they would (all) have been of one image’. He said, ‘Is there an example for them in the world?’ Hesaww said: ‘The sand, in it is white, and in it is green, and it is yellow, and in it is dusty, and in it is red, and in it is blue, and in it is sweet, and in it is salty, and in it is coarse, and in it is smooth, and in it is reddish ginger. Thus, it was due to that, the people, there came to be among them harsh, and among them are white, and among them are yellow, and red, and reddish ginger, and black, upon the types of the sand’.

قال: صدقت يا محمد فأخبرني عن الوادي المقدس، لم سمي القدس؟ قال: لانه قدست فيه الارواح وأصطفيت فيه الملائكة وكلم الله عزوجل موسى تكليما،

He said, ‘Yousaww speak the Truth, O Muhammadsaww! So, inform me about the Holy Valley, why was it named as ‘Al-Quds’?’ Hesaww said: ‘Because therein, the spirits were Hallowed, and therein the Angels were Chosen, and Allahazwj Mighty and Majestic Spoke to Musaaswith a Conversation’.

قال: فلم سميت الجنة جنة؟ قال: لانها جنينة خيرة نقية وعند الله تعالى ذكره مرضية.

He said, ‘So why was the Paradise named as ‘Jannat’ (Garden)?’ Hesaww said: ‘Because it is the finest, purest Garden, and in the Presence of Allahazwj, Elevated is Hisazwj Mention, Satisfactory’.[440]

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن فضالة بن أيوب عن أبان بن عثمان عن محمد بن مسلم عن أبي جعفر الباقر عليه السلام قال: بعث رسول الله صلى الله عليه وآله خالد بن الوليد إلى حي يقال لهم بنو المصطلق من بني خزيمة وكان بينهم وبين بني مخزوم احنة في الجاهلية، وكانوا قد أطاعوا رسول الله وأخذوا منه كتابا لسيرته عليهم، فلما ورد عليهم خالد أمر مناديه ينادي بالصلاة فصلى وصلوا، ثم أمر الخيل فشنوا عليهم الغارة فقتل فاصاب فطلبوا كتابهم فوجوده فاتوا به النبي صلى الله عليه وآله وحدثوه بما صنع خالد بن الوليد فاستقبل رسول الله صلى الله عليه وآله القبلة، ثم قال اللهم اني أبرء اليك مما صنع خالد بن الوليد،

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Aban Bin Usman,

(It has been narrated) from Muhammad Bin Muslim, from Abu Ja’far Al-Baqirasws having said: ‘Rasool-Allahsaww sent Khalid Bin Al-Waleed to Hayy, who were called the Clan of Al-Mastalaq, from the Clan of Khuzeyma. And there used to be grudges between them and the Clan of Makhzoum in the Pre-Islamic period, and they had obeyed Rasool-Allahsaww, and taken from himsaww a writing for hissaww ways. So when Khalid Bin Al-Waleed went over to them, ordered a caller to call out for the Prayer. So he Prayed, and they Prayed. Then he ordered the cavalry, so they staged a raid against them, killing and wounding. So they looked for their writing, so they found it, and they brought it to the Prophetsaww, and narrated to himsaww of what Khalid Bin Al-Waleed had done. So Rasool-Allahsaww faced towards the Qiblah, then said: ‘O Allahazwj! Isaww disavow from what Khalid Bin Al-Waleed has done’.

قال: ثم قدم على رسول الله صلى الله عليه وآله بتبر ومتاع، فقال لعلي عليه السلام يا علي أيت بني خزيمة من بني المصطلق فارضهم مما صنع خالد بن الوليد، ثم رفع صلى الله عليه وآله قدميه فقال يا علي أجعل قضاء أهل الجاهلية تحت قدميك،

Then Aliasws brought forward to Rasool-Allahsaww some chattels and provisions, so hesaww said to Aliasws: ‘O Aliasws! Go to the Clan of Khuzeyman from the Clan of Al-Mustalaq, and get them to be pleased from what Khalid Bin Al-Waleed has done’. The Rasool-Allahsaww raised hisasws two feet, and said: ‘O Aliasws! Isaww hereby make the judgement of the people of Ignorance to be beneath yourasws two feet’.

فأتاهم علي (ع) فلما انتهي اليكم حكم فيهم بحكم الله عزوجل، فلما رجع إلى النبي صلى الله عليه وآله قال: يا علي أخبرني بما صنعت فقال: يا رسول الله عمدت فاعطيت لكل دم رية، ولكل جنين غرة ولكل مال مالا وفضلت معي فضلة فاعطيتهم لميلغة كلابهم وحبلة رعاتهم وفضلت معي فضلة فاعطيتهم لروعة نسائهم وفزع صبيانهم وفضلت معي فضلة فاعطيتهم لما يعلمون ولما لا يعلمون وفضلت معي فضلة فاعطيتهم ليرضوا عنك يا رسول الله،

So Aliasws went over to them. So when heasws ended up to them, judged among them with the Judgement of Allahazwj Mighty and Majestic. So when heasws returned to the Prophetsaww, hesaww said: ‘O Aliasws! Inform mesaww of what youasws have done’. So heasws said: ‘O Rasool-Allahsaww! Iasws deliberated, so Iasws gave them for every (killed person) its blood money, and for every child and old person; and for every wealth (looted), wealth, and the leftover was with measws as a remnant. So Iasws gave them for the water troughs for their dogs and the cords for their sheep, and the leftover was with measws as a remnant. So Iasws gave them for the anxiety of their women, and the terror of their children, and the leftover is with measws as a remnant. So Iasws gave them for what they do not know, and the leftover is with measws as a remnant. So Iasws gave them (more) so that they would be pleased with yousaww, O Rasool-Allahsaww’.

فقال صلى الله عليه وآله: أعطيتهم ليرضوا عني رضي الله عنك. يا علي أنت مني بمنزلة هارون من موسى إلا انه لا نبي بعدي.

So hesaww said: ‘Youasws gave them for them to be pleased with mesaww, Allahsaww is Pleased with youasws. O Aliasws! Youasws are from mesaww at the status of Harounasfrom Musaas, except that there is no Prophetas after mesaww’.[441]

(باب 223 - العلة التي من أجلها أوجب الله على أهل الكبائر النار)

Chapter 223 – The reason due to which Allahazwj Obligated the Fire upon the committers of the major sins

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن علي بن حسان الواسطي عن عمه عبد الرحمن بن كثير عن أبي عبد الله عليه السلام قال: ان الكبائر سبع، فينا انزلت ومنا استحلت فاولها الشريك بالله العظيم وقتل النفس التي حرم الله قتلها وأكل مال اليتيم وعقوق الوالدين وقذف المحصنة والفرار من الزحف وانكار حقنا،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Hasaan Al Wasity, from his uncle Abdul Rahman Bin Kaseer,

Abu Abdullahasws has said: ‘The major sins are seven; to be committed against usasws, and are legislated as: So the first one of these is the association with Allahazwj, and killing of the soul which Allahazwj has Forbidden to kill it, and consuming the wealth of the orphan, and disobedience to the two parents, and slandering the chaste woman, and the fleeing from the army, and the denial of ourasws rights.

واما الشرك بالله فقد انزل الله فينا ما انزل، وقال رسول الله صلى الله عليه وآله فينا ما قال، فكذبوا الله ورسوله، وأشركوا بالله،

And as for the association with Allahazwj, so Allahazwj has Revealed regarding usasws what Heazwj Revealed, and Rasool-Allahsaww said regarding usasws what hesaww said. So they belie Allahazwj and Hisazwj Rasoolsaww, and they are associating with Allahazwj.

وأما قتل النفس التي حرم الله قتلها فقد قتلوا الحسين بن علي صلوات الله عليه وأصحابه،

And as for the killing of the soul which Allahazwj has Forbidden to kill it, so they killed Al-Husaynasws Bin Aliasws and hisasws companions.

وأما أكل مال اليتيم فقد ذهبوا بقيئنا الذي جعله الله لنا وأعطوه غيرنا،

And as for consuming the wealth of the orphans, so they made ourasws portion which Allahazwj had Made it to be for usasws (Khums), and gave it to others.

وأما عقوق الوالدين فقد انزل الله ذلك في كتابه، فقال: (النبي أولى بالمؤمنين من أنفسهم وأزواجه امهاتهم)، فعقوا رسول الله صلى الله عليه وآله في ذريته وعقوا أمهم خديجة في ذريتها،

And as for the disobedience to the two parents, so Allahazwj has Revealed it in Hisazwj Book, so Heazwj Said [33:6] The Prophet is closer to the Believers than their own selves, and his wives are their mothers. So they disobeyed Rasool-Allahsaww in hissaww descendantsasws, and disobeyed their mother Khadeejaas regarding heras offspringasws.

وأما قذف المحصنة فقد قذفوا فاطمة عليها السلام على منابرهم،

And as for the slandering the chaste woman, so they slandered (Syeda) Fatimaasws upon their pulpits.

وأما الفرار من الزحف فقد أعطوا أمير المؤمنين بيعتهم طائعين غير مكرهين، ففروا عنه وخذلوه،

And as for the fleeing from the army, so they gave their allegiances to Amir Al-Momineenasws willingly without abhorrence. So they fled from himasws and abandoned himasws.

وأما انكار حقنا فهذا ما لا ينازعون فيه.

And as for the denial of ourasws rights, so this, there is no disputing with regards to it.[442]

حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد ابن الحسن الصفار عن أيوب بن نوح وابراهيم بن هاشم عن محمد بن أبي عمير عن بعض أصحابه عن أبي عبد الله (ع) قال: وجدنا في كتاب علي عليه السلام الكبائر خمسة الشرك وعقوق الوالدين واكل الربا بعد البينة والفرار من الزحف والنعرب بعد الهجرة.

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Ayoub Bin Nuh and Ibrahim Bin Hashim, from Muhammad Bin Abu Umeyr, from one of his companions,

Abu Abdullahasws has said: ‘Weasws found in the Book of Aliasws, the major sins are five – the Polytheism, and disobedience to the two parents, and consumption of the interest after the proof, and the fleeing from the army, and ‘Al No’rab’ (assumption of the characteristics of the Pre-Islamic period Arabs)’.[443]

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن ابن محبوب عن عبد العزيز العبدي عن عبيد بن زرارة قال: قلت لابي عبد الله عليه السلام اخبرني عن الكبائر، فقال: هن خمس وهن ما أوجب الله عليهن النار، قال الله تعالى (ان الذين يأكلون أموال اليتامي ظلما انما يأكلون في بطونهم نارا وسيصلون سعيرا) وقال: (يا ايها الذين آمنوا إذا لقيتم الذين كفروا زحفا فلا تولوهم الادبار) إلى آخر الآية وقوله عزوجل (يا ايها الذين آمنوا اتقوا الله وذروا ما بقي من الربوا) إلى آخر الآية ورمى المحصنات الغافلات المؤمنات وقتل مؤمن متعمدا على دينه

My father said, ‘Sa’d Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Ibn Mahboub, from Abdul Aziz Al Abady, from Ubeyd Bin Zarara who said,

‘I said to Abu Abdullahasws, ‘Inform me about the major sins’. So heasws said: ‘These are five, and these are what Allahazwj has Obligated the Fire for. Allahazwj the High Says [4:10] (As for) those who swallow the property of the orphans unjustly, but rather they only swallow fire into their bellies and they shall arriving at the Blazing Fire; and Said [8:15] O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them – up to the end of the Verse; and the Words of the Mighty and Majestic [2:278] O you who believe! Fear Allah and relinquish what remains (due) from the usury – up to the end of the verse; and throwing (slandering) the chaste women, the oblivious ones, the believing ones; and killing a Believer deliberately (for him being) upon his Religion’.[444]

(باب 224 - علة تحريم الخمر)

Chapter 224 – Reason for the Prohibition of the wine

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا علي بن الحسين السعد آبادي قال: حدثنا أحمد بن محمد بن خالد عن أبيه عن محمد بن سنان قال: سمعت أبا الحسن علي بن موسى بن جعفر عليهم السلام يقول حرم الله عزوجل الخمر لما فيها من الفساد ومن تغييرها عقول شاربيها وحملها أياهم على انكار الله عزوجل والفرية عليه وعلى رسله وسائر ما يكون منهم من الفساد والقتل والقذف والزنا وقلة الاحتجاز عن شئ من المحارم

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan who said,

‘I heard Abu Al-Hassan Aliasws Bin Musaasws Bin Ja’farasws saying: ‘Allahazwj Mighty and Majestic Forbade the wine due to the mischief being in it, and due to it changing the intellect of its drinker, and it carrying him upon the denial of Allahazwj Mighty and Majestic fabricating lies against Himazwj and upon Hisazwj Rasoolsas, and the rest of what happens to be from it, from the mischief, and the killing, and the slandering, and the adultery, and the lack of constraint about something from the incest.

فبذلك قضينا على كل مسكر من الاشربة انه حرام محرم لانه يأتي من عاقبته ما يأتي من عاقبة الخمر، فليجتنب من يؤمن بالله واليوم الآخر ويتولانا وينتحل مودتنا كل شارب مسكر، فانه لا عصمة بيننا وبين شاربه.

Thus, it was due to that, weasws Judged upon every intoxicant from the drinks, that it is Prohibited because there comes from its results what comes from the result of the wine. So let him keep himself away, the one who believes in Allahazwj and the Last Day, and he is in ourasws Wilayah, and he adopts ourasws cordiality, from every intoxicating drink, for there is no bond between usasws and the one who drinks it’.[445]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الكوفي عن عبد الرحمن بن سالم عن المفضل بن عمر قال: قلت لابي عبد الله عليه السلام لم حرم الله الخمر؟ قال: حرم الله الخمر لفعلها وفسادها لان مدمن الخمر تورثه الارتعاش وتذهب بنوره وتهدم مروته وتحمله على أن يجترء على ارتكاب المحارم وسفك الدماء وركوب الزنا، ولا يؤمن إذا سكر أن يثب على حرمه ولا يعقل ذلك ولا يزيد شابها إلا كل شر.

Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Abdul Rahman Bin Salim, from Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws, ‘Why did Allahazwj Prohibit the wine?’ Heasws Said: ‘Allahazwj Prohibited the wine due to its deeds and its mischief, because the one who is habitual of the wine would inherit the trembling, and his light would go away, and his manhood is demolished, and it carries him upon that he would be audacious upon indulging in the Prohibition, and shedding of the blood, and indulging in the adultery, and there is no security when he is drunk, that he would leap upon his female family members for incest, and that is inconceivable (for a normal person), and it does not increase its drinker except for every evil’.[446]

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار رحمه الله عن يعقوب بن يزيد عن ابراهيم عن أبي يوسف عن أبي بكر الحضرمي عن أحدهما قال: الغناء عش النفاق والشرب مفتاح كل شر ومدمن الخمر كعابد الوثن مكذوب بكتاب الله لو صدق كتاب الله لحرم حرام الله.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Ibrahim, from Abu Yusuf, from Abu Bakr Al Hazramy,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said: ‘The singing (music) is a nest of hypocrisy, and the (intoxicating) drink is a key to every evil, and the one habitual of (drinking) the wine is like a worshipper of the idols, a belier of the Book of Allahazwj. Had he ratified the Book of Allahazwj, he would have prohibited (himself) from the Prohibitions of Allahazwj’.[447]

––––––––

(باب 225 – العلة التي من أجلها صار شرب الخمر أشر من ترك الصلاة)

Chapter 225 – The reason due to which drinker of the wine came to be more evil than the one who neglects the Prayer

حدثنا أبي رضي الله عنه قال: حدثنا ابراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن اسماعيل بن يسار قال: سأل رجل أبا عبد الله عليه السلام عن شرب الخمر، أشر الخمر أم ترك الصلاة؟ فقال: شرب الخمر أشر من ترك الصلاة، وتدرى لم ذاك؟ قال لا قال يصير في حال لا يعرف الله تعالى ولا يعرف من خالقه.

My father narrated to us, from Ibrahim Bin Hashim, from his father, from Muhammad Bin Abu Umeyr, from Ismail Bin Yasaar who said,

‘A man asked Abu Abdullahasws about drinking the wine, is the wine more evil or neglecting the Prayer?’ So heasws said: ‘Drinking of the wine is more evil than neglecting the Prayer. And do you know why that is so?’ He said, ‘No’. Heasws said: ‘He becomes in a state in which he neither recognises Allahazwj the High, nor does he recognise the one who Created him’.[448]

(باب 226 – العلة التي من أجلها أحل ما يرجع إلى الثلث من الطلاء)

Chapter 226 – The reason due to which what returns to be a third from ‘Al-Tala’a’ (burned wine juice) is Permissible

حدثنا أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن سهل بن زياد عن الحسن بن محبوب عن خالد بن حريز عن أبي الربيع الشامي عن أبي عبد الله (ع) قال: ان آدم (ع) لما هبط من الجنة اشتهي من ثمارها، فأنزل الله تبارك وتعالى عليه قضيبين من عنب فغرسهما، فلما اورقا وأثمرا وبلغا جاء إبليس فحاط عليهما حائطا، فقال له آدم: مالك يا ملعون؟ فقال له ابليس: انهما لي، فقال: كذبت، فرضيا بينهما بروح القدس،

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Khalid Bin Hareyz, from Abu Al Rabie Al Shamy,

(It has been narrated) from Abu Abdullahasws having said: ‘When Adamas descended from the Paradise, coveted (desired) its fruits. So Allahazwj Blessed and High Sent down two stems of grapes, so heas planted these two. So when it bore leaves and fruits and was big, Ibleesla came over and built a wall against these two. So Adamas said to himla: ‘What is the matter with youla, O Accursed?’ So Ibleesla said to himas, ‘These two are minela’. So heas said: ‘Youla are lying!’ So they were both please with the Holy Spirit (as an arbitrator) in between them.

فلما انتهيا إليه فقبض آدم عليه السلام قبضته فأخذ روح القدس شيئا من نار فرمى بها عليهما فالتهبت في أغصانهما حتى ظن آدم انه لم يبق منها شئ إلا احترق وظن ابليس مثل ذلك.

So when they both ended up to it (the Holy Spirit), So Adamas grabbed a handful (of sand), and the Holy Spirit grabbed something from the fire, so he (the Holy Spirit) threw it at the two (trees). So it ignited in its branches to the extent that Adamas thought that there would not remain anything from it except that it would burn, and Ibleesla thought similar to that.

قال: فدخلت النار حيث دخلت وقد ذهب منهما ثلثاهما وبقي الثلث فقال الروح، أما ما ذهب منهما فحظ لابليس وما بقي فلك يا آدم.

Heasws said: ‘So the fire entered into where it entered, and two thirds of these two (trees) had gone, and there remained a third. So the (Holy) Spirit said: ‘As for what has gone (burnt down) from these two, so it is a portion for Ibleesla, and what remains, so it is for youas, O Adamas’.[449]

حدثنا أحمد بن زياد بن جعفر الهمذاني رضي الله عنه قال: حدثنا علي ابن ابراهيم بن هاشم عن أبيه عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن العلا عن محمد بن مسلم عن أبي عبد الله (ع) قال: كان أبي عليه السلام يقول ان نوحا عليه السلام حين أمر بالغرس كان ابليس إلى جانبه، فلما أراد أن يغرس العنب قال: هذه الشجرة لي، فقال له نوح عليه السلام: كذبت، فقال ابليس، فما لي منها، فقال نوح لك الثلثان، فمن هنا طاب الطلاء على الثلث.

Ahmad Bin Ziyad Bin Ja’far Al Hamdany narrated to us, from Ali Ibn Ibrahim Bin Hashim, from his father, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from Al A’la, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘When Noahas was Commanded with the planting, Ibleesla was by hisas side. So when heas intended to plant the grape, hela said, ‘This tree is minela’. So Noahas said: ‘Youla are lying!’ So Ibleesla said, ‘So what is there for mela from it?’ So Noahas said: ‘For youla is the two thirds’. Thus, from here onwards, if two thirds of the grapes get burnt, (the remaining one third) is Permissible’.[450]

(باب 227 - علة منع شرب الخمر في حال الاضطرار)

Chapter 227 – The reason for the prevention from drinking the wine in the state of desperation

أخبرني علي بن حاتم فيما كتب إلى قال حدثنا محمد بن عمر قال: حدثنا علي بن محمد بن زياد قال حدثنا أحمد بن الفضل المعروف بأبي عمر، طيبة عن يونس ابن عبد الرحمن عن علي بن أبي حمزة عن أبي بصير عن أبي عبد الله عليه السلام قال المضطر لا يشرب الخمر لانها لا تزيده إلا شرا ولانه إن شربها قتلته فلا يشرب منها قطرة،

Ali Bin Hatim informed me regarding what was written to him, from Muhammad Bin Umar, from Ali Bin Muhammad Bin Ziyad, from Ahmad Bin Al Fazal, well known as Abu Umar Tayba, from Yunus Ibn Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The desperate one should not drink the wine because it does not increase (in anything) except for the evil, and if it is drunk, it would kill him. Therefore, do not drink a single drop from it’.

وروي لا تزيده إلا عطشا.

And it has been reported: ‘It does not increase (in anything) except for the thirst’.[451]

(باب 228 - العلة التي من أجلها صار قتل النفس لفساد الخلق)

Chapter 228 – The reason due to which the killing of soul came to be corruption of the people

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله حرم قتل النفس لعلة فساد الخلق في تحليله لو أحل وفنائهم وفساد التدبير.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaab,

(It has been narrated) from Muhammad Bin Sinan that Alias Bin Musa Al-Rezaas wrote to him in answer to what he had written to his question to himasws: ‘The killing of the soul is Prohibited for the reason of the corruption of the people in its permissibility. Had it been permissible they would have been annihilated, and the system would have been corrupted (disrupted)’.[452]

حدثنا محمد بن موسى قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن محمد بن أبي عبد الله عن عبد العظيم بن عبد الله قال: حدثني محمد بن علي عن أبيه عن جده قال: سمعت أبا عبد الله (ع) يقول قتل النفس من الكبائر لان الله تعالى يقول: (ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها وغضب الله عليه ولعنه وأعدله عذابا عظيما).

Muhammad Bin Musa narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Abu Abdullah, from Abdul Azeem Bin Abdullah, from Muhammad Bin Ali, from his father, from his grandfather who said,

‘I heard Abu Abdullahasws saying: ‘Killing of the soul is from the major sins, because Allahazwj the High is Saying [4:93] And whoever kills a Believer intentionally, his Punishment is Hell; he shall abide in it eternally, and Allah will Send His Wrath on him and Curse him and Prepare for him a Painful Punishment’.[453]

(باب 229 - العلة التي من أجلها حرم عقوق الوالدين)

Chapter 229 – The reason due to which the disobedience to the two parents is Forbidden

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان: ان الرضا (ع) كتب إليه: حرم الله عقوق الوالدين لما فيه من الخروج من التوفيق لطاعة الله تعالى والتوقير للوالدين وتجنب كفر النعمة وابطال الشكر، وما يدعو من ذلك إلى قلة النسل وانقطاعه لما في العقوق من قلة توقير الوالدين والعرفان بحقهما، وقطع الارحام، والزهد من الوالدين في الولد، وترك التربية، لعلة ترك الولد برهما.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him: ‘Allahazwj has Forbidden the disobedience to the two parents for what is in it from the exit from the inclination for the obedience to Allahazwj the High and the reverence for the two parents, and the indulgence in the ungratefulness of the Bounties, and the invalidation of the thankfulness, and what it leads to from that to the scarcity of the offspring and it being cut-off, due to what is in the disobedience, from the scarcity of the reverence for the two parents and recognition of both their rights, and cutting-off of relationship, and the abstaining from the two parents regarding the child, and the neglect of the upbringing, due to the neglect of the child for being righteous to them both’.[454]

حدثنا محمد بن موسى عن علي بن الحسن السعد آبادي عن أحمد بن أبي عبد الله عن عبد العظيم بن عبد الله الحسنى عن محمد بن علي عن أبيه عن جده قال: سمعت أبا عبد الله عليه السلام يقول: عقوق الوالدين من الكبائر لان الله تعالى جعل العاق عصيا شقيا.

Muhammad Bin Musa narrated to us, from Ali Bin Al Hassan Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Abdul Azeem Bin Abdullah Al Hasany, from Muhammad Bin Ali, from his father, from his grandfather who said,

‘I heard Abu Abdullahasws saying: ‘The disobedience to the two parents is from the major sins, because Allahazwj the High Made the ingrate to be a sinner, a wretch’.[455]

(باب 230 - العلة التي من أجلها حرم الزنا)

Chapter 230 – The reason due to which the adultery is Prohibited

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس عن القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسي الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله حرم الزنا لما فيه من الفساد من قتل الانفس وذهاب الانساب وترك التربية للاطفال وفساد المواريث، وما أشبه ذلك من وجود الفساد

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he had asked him: ‘The adultery is Prohibited for what is in it from the mischief, from the killing of the soul, and lineages disappear, and the upbringing of the children is neglected, and the inheritances are corrupted, and whatever resembles that from the existence of the corruption’.[456]

أخبرني علي بن حاتم قال: حدثنا أبو محمد النوفلي قال حدثنا أحمد بن هلال عن علي بن اسباط عن ابن اسحاق الخراساني عن أبيه: ان عليا عليه السلام قال: إياكم والزنا فان فيه ست خصال، ثلاث في الدنيا وثلاث في الآخرة فاما اللواتي في الدنيا، فيذهب بالبهاء ويقطع الرزق الحلال ويعجل الفناء إلى النار، وأما اللواني في الآخرة فسوء الحساب وسخط الرحمان والخلود في النار.

Ali Bin Hatim informed me, from Abu Muhammad Al Nowfaly, from Ahmad Bin Hilal, from Ali Bin Asbaat, from Ibn Is’haq Al Khurasany, from his father that,

‘Aliasws said: ‘Beware of the adultery, for therein are six characteristics – three in the world and three in the Hereafter. So, as for those in the world, it does away (eliminates) with the beauty, and cuts-off the Permissible livelihood, and it hasten the annihilation to the Fire. And as for those in the Hereafter – so it is the evil Reckoning, and Anger of the Beneficent, and the eternity in the Fire’.[457]

(باب 231 - العلة التي من أجلها حرم قذف المحصنات)

Chapter 231 – The reason due to which the slandering of the chaste woman is Prohibited

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن أبا الحسن علي بن موسى الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله حرم الله عزوجل قذف المحصنات لما فيه من فساد الانساب ونفي الولد وإبطال المواريث وترك التربية وذهاب المعارف، وما فيه من المساوئ والعلل التي تودي إلى فساد الخلق.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf, from

Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he had asked him: ‘Allahazwj Mighty and Majestic has Prohibited slandering the chaste woman for what is in it from the corruption of the lineage, and denial of the child, and the invalidation of the inheritances, and neglect of the upbringing (of the child), and the goodness goes away, and what is in it from the drawbacks and the reasons which lead to corruption of the people’.[458]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي قال: حدثنا أحمد بن محمد قال: حدثني عبد العظيم بن عبد الله الحسني عن محمد بن علي (ع) قال: حدثني أبي قال سمعت أبي يقول سمعت جعفر بن محمد عليه السلام يقول قذف المحصنات من الكبائر لان الله عزوجل يقول (لعنوا في الدنيا والآخرة ولهم عذاب عظيم).

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad, from Abdul Azeem Bin Abdullah Al Hasany,

(It has been narrated) from Muhammadasws Bin Aliasws having said: ‘Myasws fatherasws narrated to measws saying: ‘Iasws heard myasws fatherasws saying: ‘Iasws heard Ja’farasws Bin Muhammadasws saying: ‘Slandering the chaste woman is from the major sins, because Allahazwj Mighty and Majestic is Saying (slanderers) [24:23] are Cursed in the world and the Hereafter, and they shall have a grievous Punishment’.[459]

(باب 232 - العلة التي من أجلها حرم أكل مال اليتيم ظلما)

Chapter 232 – The reason due to which it is Prohibited to consume the wealth of the orphans unjustly

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله حرم اكل مال اليتيم ظلما لعلل كثيرة من وجود الفساد اول ذلك إذا أكل مال اليتيم ظلما فقد أعان على قتله إذ اليتيم غير مستغن ولا محتمل لنفسه ولا قائم بشأنه ولا له من يقوم عليه ويكفيه كقيام والدين

Ali Bin Ahmad narrated to us, from Muhammad in Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al Rezaasws wrote to him in answer to his question: ‘The consumption of the wealth of the orphan unjustly is Prohibited for the reason of existence of a lot of mischief, the fist of that being, that when someone eats the wealth of the orphan unjustly, so he has aided upon his killing, if the orphan is neither needless of it, nor can he carry his own burden himself, nor can he establish his own affairs, nor does he have anyone who stands up for him, and suffices for him for the establishment (of his affairs) like the parents do.

فإذا أكل ماله فكأنه قد قتله وصيره إلى الفقر والفاقة مع ما خوف الله عزوجل من العقوبة في قوله: (ليخش الذين لو تركوا من خلفهم ذرية ضعافا فليتقوا الله) ولقول أبي جعفر عليه السلام ان الله عزوجل وعد في أكل مال اليتيم عقوبتين، عقوبة في الدنيا وعقوبة في الآخرة

So when he eats his wealth (unjustly), so it is as if he has killed him, and made him to travel to the poverty and the hunger. Furthermore, he has no fear of Allahazwj Mighty and Majestic from the Punishment, with regards to Hisazwj Words [4:9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them fear Allah, and the words of Abu Ja’farasws that Allahazwj Mighty and Majestic has Promised two Punishments for everyone who eats the wealth of the orphans (unjustly) – a Punishment in the world, and a Punishment in the Hereafter.

ففي تحريم مال اليتيم استبقاء اليتيم واستقلاله بنفسه والسلامة للعقب أن يصيبه ما أصابهم لما وعد الله فيه من العقوبة مع ما في ذلك من طلب اليتيم بثأره إذا أدرك ووقوع الشحناء والعداوة والبغضاء حتى يتفانوا.

Therefore, in the Prohibition of the wealth of the orphans is the remaining for the orphan, and the independence for himself, and the safety in the future if the difficulties were to hit him what (these normally tend to) hit them. When Allahazwj Promised in it from the Punishment, along with what is in that from the orphan seeking the revenge when he realises, and the occurrence of the grudge and the enmity, and the hatred, until they (wish to) annihilate each other’.[460]

(باب 233 - العلة التي من أجلها حرم الفرار من الزحف) (والتعرب بعد الهجرة)

Chapter 233 – The reason due to which it is Prohibited to flee from the arm, and the adoption of the practices of the Pre-Islamic period Arabs after the Emigration

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان ابا الحسن الرضا (ع) كتب إليه فيما كتب من جواب مسائله حرم الله تعالى الفرار من الزحف لما فيه من الوهن في الدين والاستخفاف بالرسل والائمة العادلة وترك نصرتهم على الاعداء والعقوبة لهم على انكار ما دعوا إليه من الاقرار بالربوبية وأظهار العدل وترك الجور وأمانة الفساد، ولما في ذلك من جرئة العدو على المسلمين وما يكون في ذلك من السبي والقتل، وابطال دين الله تعالى، وغيره من الفساد،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to his question: ‘Allahazwj the high has Prohibited the fleeing from the army due to what is in it from the weakness for the Religion, and the belittling with the Rasoolsaww and the Just Imamsasws, and the neglecting of helping themasws against the enemy, and the consequences for themasws upon the denial of what they are inviting to, from the acceptance of the Lordship (of Allahazwj) and the manifestation of the justice, and the neglecting of the tyranny, and safety from the corruption, and whatever is in that from the audacity of the enemy upon the Muslims, and what may happen in that from the captivity and the killing, and the invalidation of the Religion of Allahazwj the High, etc. from the mischief.

وحرم التعرب بعد الهجرة للرجوع عن الدين وترك الموازرة للانبياء والحجج عليهم السلام، وما في ذلك من الفساد، وابطال حق كل ذي حق لا لعلة سكنى البدو، ولذلك لو عرف الرجل الدين كاملا لم يجز له مساكنة أهل الجهل والخوف عليه لا يؤمن أن يقع منه ترك العلم، والدخول مع أهل الجهل والتمادي في ذلك.

And the adoption of the practices of the Pre-Islamic Arabs after the emigration is Prohibited due to the returning from the Religion, and the neglecting of the preaching of the Prophetsas and the Proofsasws, and what is in that from the corruption, and the invalidation of the rights of everyone with the right, not for the reason of dwelling of the Bedouin. And due to that, if the man understands the Religion completely, it is not allowed for him to dwell with the ignorant people, and the fear over him that he would not be safe that due to them he would end up neglecting the knowledge, and would enter to be among the ignorant people and persisting in that’.[461]

(باب 234 - علة تحريم ما أحل به لغير الله)

Chapter 234 – Reason for the Prohibition of what is slaughtered for other than Allahazwj

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن الرضا (ع) كتب إليه فيما كتب من جواب مسائله حرم ما أهل به لغير الله للذي أوجب على خلقه من الاقرار به وذكر اسمه على الذبايح المحللة ولئلا يساوي بين ما تقرب به إليه وما جعل عبادة الشياطين والاثان، لان في تسمية الله عزوجل الاقرار بربوبيته وتوحيده، وما في الاهلال لغير الله من الشرك والتقريب إلى غيره ليكون ذكر الله وتسميته على الذبيحة فرقا بين ما أحل وبين ما حرم.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to his question: ‘Forbidden is what is slaughtered for other than Allahazwj due to Himazwj having Obligated upon Hisazwj creatures from the acceptance of Himazwj, and Mentioning of Hisazwj Name upon the slaughter for it to be Permissible and perhaps there may be considered to be equal in between what is for getting closer to Himazwj and what is made for the worshipping of the devils and the idols; because in the Naming of Allahazwj Mighty and Majestic is the acceptance with Hisazwj Lordship and Hisazwj Oneness, and what is slaughtered for other than Allahazwj, from the Polytheism and the getting closer to others, so that the Mentioning of Allahazwj, and Naming Himazwj upon the slaughter would be the differentiating criterion between what is Permissible and what is Prohibited’.[462]

(باب 235 - علة تحريم سباع الطير والوحش)

Chapter 235 – Reason for the Prohibition of (eating) predatory birds and the wild animals

حدثنا علي بن أحمد بهذا الاسناد ان الرضا (ع) كتب إلى محمد بن سنان حرم سباع الطير والوحش كلها، لاكلها من الجيف ولحوم الناس والعذرة وما اشبه ذلك، فجعل الله عزوجل دلائل ما أحل من الوحش والطير وما حرم كما قال أبي عليه السلام كل ذي ناب من السباع، وذي مخلب من الطير حرام، وكل ما كان له قانصة من الطير فحلال،

Ali Bin Ahmad narrated to us by this chain,

(It has been narrated) that Al-Rezaasws wrote to Muhammad Bin Sinan: ‘Forbidden are the predatory birds and the wild animals (to eat), all of them, for they eat from the carcass, and flesh of the people, and what resembles that. So, Allahazwj Mighty and Majestic Made evident what is Permissible from the wild animals and the birds and what is Prohibited, just as myasws fatherasws said: ‘Everything with canines from the predators, and with claws from the birds, is forbidden, and whatever has a gizzard from the birds, so it is Permissible.

وعلة أخرى تفرق بين ما أحل من الطير وما حرم قوله كل ما دف ولا تأكل كل ما صف وحرم الارانب لانها بمنزلة السنور ولها مخالب كمخالب السنور وسباع الوحش، فجرت مجريها في قذرها في نفسها وما يكون منها من الدم كما يكون من النساء لانها مسخ.

And another reason to differentiate between what is Permissible from the birds and what is Prohibited, are hisasws words: ‘Eat whatever flaps its wings (to fly), and do not eat every one which spans it wings (to fly). And the rabbits are forbidden because it is at the status of the cat, and it has claws for it like the claws of the cat and the predatory animals. So there flows in her flowing, in itself and what happens from it, from the (flow of) blood, just as what happens from the women (menstruation), because it is metamorphosed’.[463]

(باب 236 - علة تحريم الربا)

Chapter 236 – Reason for the Prohibition of the interest (Usury)

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله قال: حدثنا محمد بن أبي بشر عن علي بن العباس عن عمر بن عبد العزيز عن هشام بن الحكم قال: سألت أبا عبد الله عليه السلام عن علة تحريم الربا، قال: انه لو كان الربا حلالا لترك الناس التجارات وما يحتاجون إليه فحرم الله الربا لنفر الناس عن الحرام إلى التجارات وإلى البيع والشراء فيفضل ذلك بينهم في القرض.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Abu Bishr, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullahasws about the reason for the Prohibition of the interest. Heasws said: ‘Had the interest been Permissible, the people would have neglected the business for it and would have been needy for it. So Allahazwj Prohibited the interest in order to alienated the people away from the Prohibition to the business, and to the selling and the buying. So Heazwj Preferred that between them with regards to the lending.[464]

أخبرني علي بن حاتم قال: حدثنا أبو عبد الله محمد بن احمد بن ثابت قال: حدثنا عبيد عن ابن أبي عمير عن هشام بن سالم عن أبي عبد الله (ع) قال: انما حرم الله عزوجل الربا لئلا تمتنعوا عن اصطناع المعروف.

Ali Bin Hatim informed me, from Abu Abdullah Muhammad Bin Ahmad Bin Sabit, from Ubeyd, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, Allahazwj Mighty and Majestic has Forbidden the interest lest it prevents them from enjoining of the goodness (between people)’.[465]

وعنه قال: حدثنا أبو القاسم حميد قال حدثني عبد الله بن أحمد النهيكي عن علي بن الحسن الطاطري عن درست بن أبي منصور عن محمد بن عطية عن زرارة قال: قال أبو جعفر (ع): انما حرم الله الربا لئلا يذهب المعروف.

And from him, who said, ‘Abu Al Qasim Hameed narrated to us, from Abdullah Bin Ahmad Al Nahyki, from Ali Bin Al Hassan Al Tatary, from Darast Bin Abu Mansour, from Muhammad Bin Atiya, from Zarara who said,

‘Abu Ja’farasws said: ‘but rather, Allahazwj Prohibited the interest, lest the (enjoining of the) goodness goes away’.[466]

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن ابا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة تحريم الربا انما نهي الله عزوجل عنه لما فيه من فساد الاموال لان الانسان إذا اشترى الدرهم بالدرهمين كان ثمن الدرهم درهما وثمن الآخر باطلا، فبيع الربا وشرائه وكس على كل حال، على المشتري وعلى البائع،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him with regards to what he had written, in answer to his question of the reason for the Prohibition of the interest: ‘But rather, Allahazwj Mighty and Majestic has Forbidden from it due to what there is in it from the corruption of the wealth, because the human being, when he buys with one Dirham, the two Dirhams, the value of the Dirham was one Dirham, and the value of the other one is invalid. So the selling of the interest and its buying is a loss maker in every situation, upon the buyer and upon the seller.

فحظر الله تبارك وتعالى على العباد الربا لعلة فساد الاموال كما حظر على السفيه أن يدفع إليه ماله لما يتخوف عليه من إفساده حتى يؤنس منه رشدا، فلهذه العلة حرم الله الربا وبيع الدرهم بدرهمين يدا بيد،

Thus, Allahazwj Blessed and High has Banned the interest upon the servants for the reason of the corruption of the wealth, just as Heazwj Banned upon the fool that his wealth be handed over to him when it is feared upon him from the spoiling of it until rationale is sensed from him. Therefore, it is for this reason Allahazwj has Forbidden the interest, and selling the Dirham by two Dirhams, hand to hand.

وعلة تحريم الربا بعد البينة لما فيه من الاستخفاف بالحرام المحرم، وهي كبيرة بعد البيان وتحريم الله تعالى لها ولم يكن ذلك منه إلا استخفافا بالمحرم للحرام والاستخفاف بذلك دخول في الكفر،

And the reason for the Prohibition of the interest after the clarification (that is it indeed interest) is for what is therein from the belittling with the Prohibition of the Prohibitor, and it is a major sin after the clarification. And Allahazwj the High has Prohibited it, and nothing of that happens from it except for the belittling with the Prohibitor of the Prohibition, and the belittling of that enters one into the infidelity.

وعلة تحريم الربا بالنسيئة لعلة ذهاب المعروف وتلف الاموال ورغبة الناس في الربح وتركهم القرض وصنايع المعروف ولما في ذلك من الفساد والظلم وفناء الاموال.

And reason for the prohibition of the interest for delaying the payment, is for the reason of the going away of the (enjoining of the) goodness, and deterioration of the wealth, and the people’s desire for the profit, and their neglecting the lending and making good, and for what is therein from the spoilage, and the injustice, and annihilation of the wealth’.[467]

(باب 237 - العلة التي من أجلها حرم الله تعالى الخمر والميتة) (والدم ولحم الخنزير والقرد والدب والفيل والطحال)

Chapter 237 – The reason due to which Allahazwj Prohibited the wine, and the dead, and the blood, and flesh of the swine, and the monkey, and the bear, and the elephant, and the spleen

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن محمد بن الحسين بن أبي الخطاب عن محمد بن اسماعيل بن بزيع عن محمد بن عذافر عن بعض رجاله عن أبي جعفر عليه السلام قال: قلت له لم حرم الله عزوجل الخمر والميتة والدم ولحم الخنزير؟ فقال: ان الله تبارك وتعالى لم يحرم ذلك على عباده وأحل لهم ما سوى ذلك من رغبة فيما أحل لهم ولا زهد فيما حرمه عليهم، ولكنه تعالى خلق الخلق فعلم ما يقوم به أبدانهم وما يصلحهم فاحله لهم وأباحه وعلم ما يضرهم فنهاهم عنه وحرمه عليهم ثم أحله للمضطر في الوقت الذي لا يقوم بدنه إلا به فأمره أن ينال منه بقدر البلغة لا غير ذلك

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Ismail Bin baize, from Muhammad Bin Azafar, from one of his men,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘Why did Allahazwj Mighty and Majestic Prohibit the wine, and the dead, and the blood, and flesh of the swine?’ So heasws said: ‘Allahazwj Blessed and High did not Prohibit that upon Hisazwj servants and Permitted for them what is besides that from to Incline them towards what is Permissible for them, nor for them to abstain regarding what is Prohibited unto them. But, Heazwj, the Exalted, Created the creatures so Heazwj Knows what their bodies would be straightened with and what is correct for them, so Heazwj Permitted it for them and allowed it; and Heazwj Knows what is harmful for them, so Prevent it from them, and Prohibited it unto them. Then, Heazwj Permitted it for the desperate during the time which his body would not be able to stand except by it, so Heazwj Commanded it that he can take from it in a measure of the necessity, not other than that’.

ثم قال: أما الميتة فانه لم ينل أحد منها إلا لضعف بدنه أو وهنت قوته وانقطع نسله ولا يموت آكل الميتة إلا فجأة

Then heasws said: ‘As for the dead, so no one would take from it except that it would weaken his body, or lessen his strength, and cut-off his offspring; and the eater of the dead would not be dying except suddenly.

وأما الدم فانه يورث آكله الماء الاصفر، ويورث القلب وقساوة القلب وقلة الرأفة والرحمة حتى لا يؤمن على حميمه ولا يؤمن على من صحبه،

And as for the blood, so its consumer inherits the yellow water, and inherit the heard diseases and harshness of the heart, and be of little kindness and mercy, to the extent that his intimate one would not be secure from him, nor would the one who accompanies him would be safe from him.

وأما لحم الخنزير فان الله تعالى مسخ قوما في صور شتى مثل الخنزير والقرد والدب، ثم نهى عن أكل المثلة لكيما ينتفع بها ولا يستخف بعقوبته،

And as for the flesh of the swine, so Allahazwj the High Metamorphosed a people to be in the image like the pigs, and the monkeys, and the bears. Then Heazwj Prohibited from eating the mutilated ones so as not to underestimate Hisazwj Punishment.

وأما الخمر فانه حرمها لفعلها وفسادها ثم قال: ان مدمن الخمر كعباد الوثن وتورثه الارتعاش وتهدم مروته وتحمله على ان يجسر على المحارم من سفك الدماء وركوب الزنا حتى لا يؤمن إذا سكران يثب على حرمه وهو لا يعقل ذلك، والخمر لن تزيد شاربها إلا كل شر.

And as for the wine, so Heazwj Prohibited it due to its workings and its corruption’. Then heasws said: ‘The one habitual of the wine is like the worshipper of the idols, and he would inherit the trembling, and it would demolish his manhood, and carry him upon the audacity of committing the Prohibition from the shedding of the blood, and indulging in adultery, to the extent when he is drunk, it is not safe that he might leap upon his female family members, and he would not have the intellect for that. And the wine, it never increases its drinking one except for every evil’.[468]

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى وابراهيم بن هاشم جميعا عن محمد بن اسماعيل عن محمد بن عذافر عن أبيه عن أبي جعفر عليه السلام سواء.

My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, and Ibrahim Bin Hashim both together, from Muhammad Bin Ismail, from Muhammad Bin Azafar, from his father,

(It has been narrated) from Abu Ja’farasws, same’.[469]

حدثنا أبي رحمه الله قال: حدثنا محمد بن أبي القاسم ماجيلويه عن محمد بن علي الكوفي عن عبد الرحمن بن سالم عن المفضل بن عمر قال: قلت لابي عبد الله (ع) أخبرني لم حرم الله تعالى لحم الخنزير؟ قال: ان الله تبارك وتعالى مسخ قوما في صور شتى مثل الخنزير والقرد والدب، ثم نهى عن أكل المثلة لكيلا ينتفع بها ولا يستخف بعقوبته.

My father narrated to us, from Muhammad Bin Abu Al Qasim Majaylawiya, from Muhammad Bin Ali Al Kufy, from Abdul Rahman Bin Salim, from Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws, ‘Inform me, why did Allahazwj the High Prohibit the flesh of the swine?’ Heasws said: ‘Allahazwj Blessed and High metamorphosed a people in the image of a type similar to the pigs, and the monkeys, and the bears. Then Heazwj Prohibited from eating the mutilated ones so as not to underestimate Hisazwj Punishment.[470]

حدثنا علي بن أحمد بن محمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن اسماعيل البرمكي عن علي بن العباس قال: حدثنا القاسم ابن الربيع الصحاف عن محمد بن سنان ان الرضا كتب إليه فيما كتب من جواب مسائله حرم الخنزير لانه مشوه جعله الله تعالى عظة للخلق وعبرة وتخويفا ودليلا على ما مسخ على خلقته ولان غذاؤه أقذر الاقذار مع علل كثيرة وكذلك حرم القرد لانه مسح مثل الخنزير، جعل عظة وعبرة للخلق ودليلا على ما مسخ على خلقته وصورته وجعل فيه شبه من الانسان ليدل على انه من الخلق المغضوب عليهم.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Al Qasim Ibn Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer to what he had asked him: ‘The swine is Forbidden because it has been transformed. Allahazwj the High as a referent for the people, and as a lesson, and as an intimidation, and as an evidence upon what metamorphosis occurred upon Hisazwj creatures, and because of its food is the filthiest of the filth, along with many reasons. And similar to that, Heazwj Forbade the monkey because its touch is like the pig, Making it as a referent, and as a lesson for the people, and as an evidence upon what metamorphosis has occurred upon Hisazwj creatures and its faces, and made therein a resemblance from the human beings in order for it to evidence that it is from the people, upon whom was the Wrath (of Allahazwj)’. 

وكتب الرضا (ع) إلى محمد بن سنان فيما كتب إليه من جواب مسائله حرمت الميتة لما فيها من فساد الابدان والافة ولما أراد الله تعالى أن يجعل التسمية سببا للتحليل وفرقا بين الحلال والحرام، وحرم الله تعالى الدم كتحريم الميتة لما فيه من فساد الابدان ولانه يورث الماء الاصفر يبخر الفم وينتن الريح ويسيئ الخلق ويورث القسوة للقلب وقلة الرأفة والرحمة لا يؤمن ان يقتل ولده ووالده وصاحبه، وحرم الطحال لما فيه من الدم، ولان علته وعلة الدم والميتة واحدة لانه يجري مجريها في الفساد.

And Al-Rezaasws wrote to Muhammad Bin Sinan in answer to what he had written to ask himasws: ‘The dead have been Forbidden due to what is therein from the spoilage of the bodies and the health, and due to what Allahazwj the High Intended the Naming (Bismillah) as a cause for the Permissibility and a criterion between the Permissible and the Prohibited. And Allahazwj the High Prohibited the blood like the Prohibition of the dead due to that is therein from the spoilage of the bodies, and because it inherits the yellow water, and vapour of the mouth, and stinking wind, and abusive manners, and it inherits the harshness of the heart, and the scarcity of the kindness and the mercy. It is not safe if he were to kill his children, or his parents, and his companion. And the spleen is Prohibited due to what is therein from the blood, and because its reason, and the reason for the blood, and the dead, is one; because it flows the (same) flowing in the mischief’.[471]

حدثنا محمد بن علي ما جيلويه رضي الله عنه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله البرقي عن محمد بن أسلم الجبلي عن الحسين بن خالد قال: سألت ابا الحسن (ع) هل يحل أكل لحم الفيل؟ فقال: لا فقلت: لم؟ قال: لانه مثله وقد حرم الله تعالى لحوم الامساخ ولحوم ما مثل به في صورتها.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Aslam Al Jabaly, from Al Husayn Bin Khalid who said,

‘I asked Abu Al-Hassanasws, ‘Is it Permissible to eat the flesh of the elephant?’ So heasws said: ‘No’. I said, ‘Why?’ heasws said: ‘Because it has been transformed, and Allahazwj the High has Forbidden the flesh of the metamorphosed ones, and flesh of what resembles it in its image’.[472]

(باب 238 - العلة التي من أجلها يكره اكل لحم الغراب)

Chapter 238 – The reason due to which it is abhorrent to eat the flesh of the raven

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن أبي الخطاب عن محمد بن يحيى الخزاز عن غياث بن ابراهيم عن جعفر بن محمد عليه السلام انه كره أكل لحم الغراب لانه فاسق.

My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,

(It has been narrated) from Ja’far Bin Muhammadasws that heasws disliked eating of the flesh of the raven, because it is wicked’.[473]

(باب 239 - علل المسوخ وأصنافها)

Chapter 239 – Reason for the mutants (metamorphosed ones) and their types

حدثنا أبي رضي الله عنه قال: حدثنا علي بن ابراهيم عن أبيه عن اسماعيل بن مهران عن محمد بن الحسن بن علان قال: سألت أبا الحسن عليه السلام عن المسوخ فقال اثنى عشر صنفا ولها علل، فاما الفيل فانه مسخ لانه كان ملكا زناء لوطيا ومسخ الدب لانه كان رجلا ديوثا ومسخت الارانب لانها كانت امرأة تخون زوجها ولا تغتسل من حيض ولا جنابة

My father narrated to me, from Ali Bin Ibrahim, from his father, from Ismail Bin Mahran, from Muhammad Bin Al Hassan Bin A’alan who said,

‘I asked Abu Al-Hassanasws about the mutants, so heasws said: ‘There are twelve types and there are reasons for them. So, as for the elephant, so it was metamorphose because it was an adulterous king, a sodomist. And the bear was metamorphosed because it was an effeminate man (inviting other man to himself). And the rabbits have been metamorphosed because she was a woman who betrayed her husband, and did not used to wash from menstruation, nor sexual impurity.

ومسخ الوطواط لانه كان يسرق تمور الناس ومسخ سهيل لانه كان عشارا باليمين، ومسخت الزهرة لانها كانت امرأة فتن بها هاروت وماروت وأما القردة والخنازير فانهم قوم من بني اسرائيل اعتدوا في السبت،

And the bat was metamorphosed because he used to steal the date of the people. And Saheyl (a sea creature) was metamorphosed because he was collecting taxes (unlawfully) at Al-Yemen. And Al-Zohra (a sea creature) was metamorphosed because she was the one by whom Harout and Marout were bewitched by. And as for the monkey and the pigs, so they were a people from the Children of Israel who exceeded with regards to the Sabbath.

وأما الجري والضب ففرقة من بني اسرائيل حين نزلت المائدة على عيسى لم يؤمنوا به فتاهوا، فوقعت فرقة في البحر وفرقة البر، وأما العقرب فانه كان رجلا نمامه، وأما الزنبور فكان لحاما يسرق في الميزان.

And as for the common basilisk (sea lizard) and the (land) lizard so these were a sect from the Children of Israel, when the meal descended upon Isaas, they did not believe in it, so they strayed. Thus, a sect fell into the sea, and a sect upon the land. And as for the scorpion, so it was a scandal mongering man. And as for the wasp, it was a butcher who stole with regards to the weighing’.[474]

حدثنا علي بن أحمد بن محمد رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي قال: حدثنا محمد بن أحمد بن اسماعيل العلوي: حدثني علي بن الحسين بن علي بن أبي طالب قال: حدثنا علي بن جعفر عن أخيه موسى بن جعفر عن جعفر ابن محمد عليهم السلام قال: المسوخ ثلاثة عشر: الفيل والدب والارنب والعقرب والضب والعنكبوت والد عموص والجري والوطواط والقرد والخنزير والزهرة وسهيل، قيل يا ابن رسول الله ما كان سبب مسخ هؤلاء؟

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ahmad Bin Ismail Al Alawy,

(It has been narrated) from Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws, from Ali son of Ja’farasws, from his brotherasws Musaasws Bin Ja’farasws, from Ja’farasws Bin Muhammadasws having said: ‘The mutants are thirteen – The elephant, and the bear, and the rabbit, and the scorpion, and the lizard, and the spider, and the triops australiensis (sea beetle), and the common basilisk (sea lizard), and the bat, and the monkey, and the pig, and Al-Zuhra (a sea creature), and Saheyl (a sea creature)’. It was said, ‘O sonasws of Rasool-Allahsaww! What was the cause for the metamorphosis of these?’

قال: أما الفيل فكان رجلا جبارا لوطيا لا يدع رطبا ولا يابسا، وأما الدب فكان رجلا مخنثا يدعو الرجال إلى نفسه، وأما الارانب فكانت امرأة قذرة لا تغتسل من حيض ولا جنابة، ولا غير ذلك، وأما العقرب فكان رجلا همازا لا يسلم منه أحد، وأما الضب فكان رجلا اعرابيا يسرق الحاج بمحجنه، وأما العنكبوت فكانت امرأة سحرت زوجها،

Hesaww said: ‘As for the elephant, so it was a tyrannous man, gay, did not leave a wet nor a dry (went to everything); and as for the bear so it was a man who invited the men to himself; and as for the rabbits, so it was a dirty woman who did not wash from the menstruation, nor from sexual impurities, nor from other than that; and as for the scorpion, so it was a fault-finding man, no one was safe from him; and as for the lizard, so it was an Bedouin man stealing from the pilgrims by his crosier (stick); and as for the spider, so it was a woman who bewitched her husband;

وأما الدعموص فكان رجلا نماما يقطع بين الاحبة وأما الجري فكان رحلا ديوثا يجلب الرجال على حلائله، وأما الوطواط فكان رجلا سارقا يسرق الرطب من رؤس النخل وأما القردة فاليهود اعتدوا في السبت، وأما الخنازير فالنصارى حين سألوا المائدة فكانوا بعد نزولها أشد ما كانوا تكذيبا، وأما سهيل فكان رجلا عشارا باليمن، وأما الزهرة فانها كانت امرأة تسمى ناهيد وهي التي تقول الناس انه افتتن بها هاروت وماروت.

and as for the triops australiensis (sea beetle), he was a scandal mongering man cutting off (relationships) between loved ones; and as for the common basilisk (water lizard), so it was a wandering cuckold bringing men to his wife; and as for the bat, so these were men who used to steal the date from the top of the palm tree; and as for the monkey, so there were Jews who had exceeded the Sabbath; and as for the pigs, so they were Christians, who had asked for the meal (from Prophet Isaas), so after it had descended, they were intense in their belying it; and as for Saheyl (a sea creature), so he used to collect taxes at Al-Yemen; and as for Al-Zuhra (a sea creature), so it was a woman called Naheed, and she was the one for whom the people are saying that she had Harout and Marout spellbound’.[475]

حدثنا علي بن عبد الله الوراق رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثنا عباد بن سليمان عن محمد بن سليمان الديلمي عن الرضا عليه السلام انه قال: كانت الخفاش امرأة سحرت ضرة لها فمسخها الله تعالى خفاشا، وإن الفأر كان سبطا من اليهود غضب الله عليهم فمسخهم فأرا، وان البعوض كان رجلا يستهزئ بالانبياء عليهم السلام ويشتمهم ويكلح في وجوههم ويصفق بيديه فمسخه الله تعالى بعوضا

Ali Bin Abdullah Al Waraq narrated to us, from Sa’ad Bin Abdullah, from Abaad Bin Suleyman, from Muhammad Bin Suleyman Al Daylami,

(It has been narrated) from Al-Rezaasws having said: ‘The bat was a woman who enchanted her fellow wife, so Allahazwj Metamorphosed her as a bat; and the mouse was a tribe from the Jews. Allahazwj was Wrathful upon them, so Heazwj Metamorphosed them as mice; and the mosquito was a man who used to mock a Prophetas from the Prophetsas and insult them and scowling in their faces and clapping his hands, so Allahazwj the High Metamorphose him as a mosquito;

وان القملة هي من الجسد وان نبيا من انبياء بني اسرائيل كان قائما يصلي إذا أقبل إليه سفيه من سفهاء بني اسرائيل فجعل يهزأ به ويكلح في وجهه فما برح من مكانه حتى مسخه الله سبحانه وتعالى قملة، وان الوزغ كان سبطا من اسباط بني اسرائيل يسبون اولاد الانبياء ويبغضونهم، فمسخهم الله أوزاغا وأما العنقاء، فمن غضب الله تعالى عليه، فمسخه وجعله مثله فنعوذ بالله من غضب الله ونقمته.

And the louse, is from the body, and that a Prophetas from the Prophetsas of the Children of Israel was standing, Praying, when a fool from the fools of the Children of Israel came over. So he went on to mock himas and scowling in his face. So he did not move from his place until Allahazwj, Glorious is Heazwj, Metamorphosed him as a louse.  And the salamander (a lizard) was a tribe from the tribes of the Children of Israel who were insulting the children of the Prophetsas and begrudging them, so Allahazwj Metamorphosed then into salamanders. And as for the phoenix, so it is from the Wrath of Allahazwj the High upon it, so Heazwj Metamorphosed it and Made it to be an example. Therefore, we seek Refuge with Allahazwj from the Wrath of Allahazwj and Hisazwj Retribution’.[476]

حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى بن عمران الاشعري قال: حدثنا محمد بن الحسين بن أبي الخطاب عن علي بن اسباط عن علي بن جعفر عن مغيرة عن أبي عبد الله عن أبيه عن جده عليهم السلام قال: المسوخ من بني آدم ثلاثة عشر صنفا منهم القردة والخنازير و الخفاش والضب والدب والفيل والدعموص والجري والعقرب وسهيل والقنفذ والزهرة والعنكبوت،

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Muhammad Bin Al Husayn Bin Abu Al Khataab, from Ali Bin Asbaat, from Ali Bin Ja’far,from Mugheira,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘The metamorphosed ones from the Children of Adamas are thirteen types – among them are the monkeys, and the pigs, and the bat and the lizard, and the bear, and the elephant, and the triops australiensis (sea beetle), and the common basilisk (water lizard), and the scorpion, and Saheyl (a sea creature), and the hedgehog, and Al-Zuhra (a sea creature), and the spider.

فاما القردة فكانوا قوما ينزلون بلدة على شاطئ البحر اعتدوا في السبت فصادوا الحيتان فمسخهم الله تعالى قردة، وأما الخنازير فكانوا قوم من بني اسرائيل دعا عليهم عيسى بن مريم (ع) فمسخهم الله تعالى خنازيرا، وأما الخشاف، فكانت امرأة مع ضرة لها فسحرتها فمسخها الله تعالى خشافا، وأما الضب فكاب اعرابيا بدويا لا يرع عن قتل من مر به من الناس فمسخه الله تعالى ضبا،

So, as for the monkey, so they used to be a people who encamped at the coast of the sea, exceeded in the Sabbath, so they fished the whales. Therefore, Allahazwj the High Metamorphosed them as monkeys; and as for the pigs, so they used to be a people from the Children of Israel. Isaas Bin Maryamas supplicated against them, So Allahazwj Metamorphosed them as pigs; and as for the bats, so it was a woman with a fellow wife of hers. So she spellbound her, therefore Allahazwj the High Metamorphosed her as a bat; and as for the lizard, so he was an Arab Bedouin, not hesitating from killing everyone from the people who passed by, so Allahazwj metamorphosed him as a lizard;

وأما الفيل فكان رجلا ينكح البهائم فمسخه الله تعالى فيلا وأما لدعموص فكان رجلا زاني الفرج لا يرع من شئ فمسخه الله تعالى دعموصا وأما الجري فكان رجلا نماما فمسخه الله تعالى جريا، وأما العقرب رجلا همازا لمازا فمسخه الله عقربا، وأما الدب فكان رجلا يسرق الحاج فمسخه الله تعالى دبا،

And as for the elephant, so it was a man who used to copulate with the animals, so Allahazwj the High Metamorphosed him as an elephant; and as for the triops australiensis (sea beetle), so it was an adulterous man for the relief, not caring about anything, so Allahazwj the High Metamorphosed him as a triops australiensis (sea beetle); and as for the common basilisk (water lizard), so it was a scandal mongering man, so Allahazwj metamorphosed him as a common basilisk (water lizard); and as for the scorpion, it was a fault-finding man, for finding faults, so Allahazwj Metamorphosed him as a scorpion; and as for the bear, so it was a man who used to steal from the pilgrims, so Allahazwj Metamorphosed him as a bear;

وأما سهيل فكان رجلا عشارا صاحب مكاس فمسخه الله تعالى سهيلا، وأما الزهرة فكانت امرأة فتن بها هاروت وماروت فمسخها الله تعالى زهرة وأما العنكبوت فكانت امرأة سيئة الخلق عاصية لزوجها مولية عنه فمسخها الله تعالى عنكبوتا، وأما القنفذ فكان رجلا سيئ الخلق فمسخه الله تعالى قنذا.

and as for Saheyl (a sea creature), so it was a man who used to collect (unlawful) taxes, owner of (personal) gains, so Allahzwj the High Metamorphosed him as Saheyl (a sea creature); and as for Al-Zuhra (a sea creature), so it was a woman by whom Harout and Marout were spellbound, so Allah azwj the High Metamorphosed has as Zuhra (a sea creature); and as for the spider, so it was a woman of evil manners, disobedient to her husband having turned her face away from him, so Allahazwj the High Metamorphose her as a spider; and as for the hedgehog, so it was a man of evil manners, so Allahazwj Metamorphosed him as a hedgehog’.[477]

حدثنا أبو الحسن علي بن عبد الله الاسواري قال: حدثنا مكي بن أحمد ابن سعدويه البرذعي قال: حدثنا أبو زكريا بن يحيى بن عبيد العطار بدمياط قال حدثنا القلانسى قال حدثنا عبد العزيز بن عبد الله الاويسي قال: حدثنا علي بن جعفر عن معتب مولى جعفر عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب عليهم السلام قال: سئل رسول الله صلى الله عليه وآله عن المسوخ قال: هم ثلاثة عشر. الفيل والدب والخنزير والقرد والجري والضب والوطواط والدعموص والعقرب والعنكبوت والارنب والزهرة وسهيل،

Abu Al Hassan Ali Bin Abdullah Al Aswary narrated to us, from Maky Bin Ahmad Ibn Sa’dawiya Al Bazdai’e, from Abu Zakariya Bin Yahya Bin Ubeyd Al Ataar at Damiyat, from Al Qalanasy, from Abdul Aziz Bin Abdullah Al Asay, from Ali Bin Ja’far,

(It has been narrated) from Mo’tab, a slave of Ja’farasws, from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws grandfatherasws, from Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww was asked about the mutants (Metamorphosed ones). Hesaww said: ‘(These are) thirteen – the elephant, and the bear, and the pig, and the monkey, and the common basilisk (water lizard), and the (land) lizard, and the bat, and the triops australiensis (sea beetle), and the scorpion, and the spider, and the rabbit, and Al-Zuhra (a sea creature), and Saheyl (a sea creature)’.

فقيل: يا رسول الله ما كان سبب مسخهم؟ قال: أما الفيل فكان رجلا لوطيا لا يدع رطبا ولا يابسا وأما الدب فكان رجلا مخنثا يدعو الرجال إلى نفسه، وأما الخنزير فقوم نصارى سألوا ربهم تعالى ان ينزل المائدة عليهم، فلما نزلت عليهم كانوا أشد كفرا وأشد تكذيبا وأما القردة فقوم اعتدوا في السبت، وأما الجرى فكان ديوثا يدعوا الرجال إلى أهله، وأما الضب فكان اعرابيا يسرق الحاج بمحجنه،

So it was said, ‘O Rasool-Allahsaww! What was the cause for their being metamorphosed?’ Hesaww said: ‘As for the elephant, so it was a sodomist man, neither leave anything wet nor dry; and as for the bear, so it was an effeminate man inviting the men unto himself; and as for the pig, so it was a Christian people who had asked their Lordazwj to Send down the meal upon them. So when it descended upon them, they were the most intense in being ungrateful and belying it; and as for the money, so it was a people who had exceeded in the Sabbath; and as for the common basilisk (water lizard), so it was a cuckold inviting men to his own wife; and as for the (land) lizard, so it was a Bedouin who used to steal from the pilgrims with his crosier;

وأما الوطواط فكان يسرق الثمار من رؤس النخل، وأما الدعموص فكان نماما يفرق بين الاحبة، وأما العقرب فكان رجلا لذاعا لا يسلم من لسانه أحد، أما العنكبوت فكانت امرأة سحرت زوجها وأما الارنب فكانت امرأة لا تطهر من حيض ولا غيره، وأما سهيل فكان عشارا باليمن،

And as for the bat, so it was a thief stealing the fruits from the top of the palm tree; and as for the triops australiensis (sea beetle), so it was a scandal mongering man causing separation between loved ones; and as for the scorpion, so it was a fault finding man, no one was safe from his tongue; as for the spider, so it was a woman who bewitched her husband; and as for the rabbit, so it was a woman who did not clean herself from menstruation, nor from anything else; and as for Saheyl, so he was a tax collector at Al-Yemen;

وأما الزهرة فكانت امرأة نصرانية وكانت لبعض ملوك بني اسرائيل وهي التي فتن بها هاروت وماروت وكان اسمها ناهيل والناس يقولون ناهيد.

And as for Al-Zuhra, so it was a Christian woman, and she was for one of the kings of the Chidren of Israel, and she was the one by which Harout and Marout were spellbound by, and her name was Naheel, and the people are calling her Naheed’.

قال محمد بن علي بن الحسين مصنف هذا الكتاب: ان الناس يغلطون في الزهرة وسهيل، ويقولون انهما كوكبان، وليسا كما يقولون ولكنهما دابتان من دواب البحر سميتا بكوكبين، كما سمي الحمل والثور والسرطان والاسد والعقرب والحوت والجدي، وهذه حيوانات سميت على اسماء الكواكب، وكذلك الزهرة وسهيل وانما غلط الناس فيهما دون غيرهما لتعذر مشاهدتهما والنظر اليهما لانهما من البحر المطيف بالدنيا بحيث لا تبلغه سفينة ولا تعمل فيه حيلة،

Muhammad Bin Ali Bin Al-Husayn the author of this book says, ‘The people are making the error with regards to Al-Zuhra and Saheyl, and they are saying that both of these are stars, and it is not as they are saying it to be. But, these two are two animals from the animals of the sea, named with the two stars, just as Al-Hamal (Aries – the ram), and Al-Sowr (Taurus – the bull), and Al-Sirtaan (Cancer), and Al-Asad (Leo – the lion) , and Al-Aqrab (Scorpio – scorpion), and Al-Hout (pisces – fish), and A- Jadiy (Capricorn – goat) have been named; and these are animals who have been named upon the names of the stars; and similar to that is Al-Zuhra, and Saheyl. But rather the people are wrong with regards to these two besides the others due to the excuse of not being able to witness these from and looking at them, because these two are from the sea, shaded from the world, with where neither a ship has reached, nor has a stratagem being worked upon them.

وما كان الله تعالى ليمسخ العصاة أنوارا مضيئة فيبقيهما ما بقيت الارض والسماء، والمسوخ لم تبق اكثر من ثلاثة أيام حتى ماتت، وهذه الحيوانات التي تسمى المسوخ فالمسوخية لها اسم مستعار مجازي، بل هي المسوخ الذي حرم الله تعالى ذكره أكل لحومها. لما فيه من المضار.

And it was not for Allahazwj the High that Heazwj would Metamorphose the disobedience as rays of light illuminating, so that they would be remaining for as long was the earth and the sky remain, and the mutants did not remain more than three days until they died. And these are animals which are named as the mutants. Thus the mutants have for them a name which is a pseudonym, figurative. But these are the mutants which Allahazwj, Elevated is Hisazwj Mention, has Forbidden for its flesh to be eaten, due to what is therein from the harm’. 

وقال أبو جعفر الباقر عليه السلام: نهي الله تعالى عن أكله المثلة لكيلا ينتفع بها ولا يستخف بعقوبته.

And Abu Ja’far Al-Baqirasws said: ‘Allahazwj the High has Forbidden from eating the resemblances (of the mutants) lest it be underestimated by, and Hisazwj Punishment be belittled’.[478]

(باب 240 - العلة التي من أجلها قد يرتكب المؤمن المحارم) (ويعمل الكافر الحسنات)

Chapter 240 – The reason due to which the Believer indulges in Prohibitions and the disbeliever does the good deeds

حدثنا محمد بن موسى بن المتوكل رضي الله عنه، قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله عن أبيه قال: حدثنا عبد الله بن محمد الهمداني عن اسحاق القمي قال: دخلت على أبي جعفر الباقر عليه السلام فقلت له: جعلت فداك اخبرني عن المؤمن بزنى، قال: لا، قلت: فيلوط، قال: لا، قلت: فيشرب المسكر، قال: لا، قلت: فيذنب، قال: نعم، قلت: جعلت فداك لا يزنى ولا يلوط ولا يرتكب السيئات، فأي شئ ذنبه؟ فقال: يا اسحاق قال الله تبارك وتعالى (الذين يجتنبون كبائر الاثم والفواحش إلا اللمم) وقد يلم المؤمن بالشئ الذي ليس فيه مراد،

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Muhammad Al Hamdany, from Is’haq Al Qummy who said,

‘I came over to Abu Ja’far Al-Baqirasws, so I said to himasws, ‘May I be sacrificed for you! Inform me about the Believer, (does he indulge) in adultery?’. Heasws said: ‘No’. I said, ‘So does he (commit) sodomy?’ Heasws said: ‘No’. I said, ‘So does he drink the wine?’ Heasws said: ‘No’. I said, ‘So does he sin?’ Heasws said: ‘Yes’. I said, ‘May I be sacrificed for youasws! He does not commit adultery, nor sodomy, nor does he indulges in the evil, so which this in his sin?’ So heasws said: ‘O Is’haq! Allahazwj Blessed and High Says [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’.[479] And the Believer commits something in which he had no intention with regards to it’.

قلت: جعلت فداك أخبرني عن الناصب لكم يطهر بشئ أبدا، قال: لا، قلت جعلت فداك قد أرى المؤمن الموحد الذي يقول بقولي ويدين بولايتكم وليس بيني وبينه خلاف، يشرب المسكر ويزني ويلوط وآتيه في حاجة واحدة فاصيبه معبس الوجه كالح اللوان ثقيلا في حاجتي بطيئا فيها،

I said, ‘May I be sacrificed for you! Inform me about the hostile one (Nasibi) to youasws. Can he be purified with anything, ever?’ Heasws said : ‘No’. I said, ‘May I be sacrificed for youasws! I have seen the Believer, (professing in) Oneness (of Allahazwj), who says with what I am saying (same belief), and makes it a Religion with yourasws Wilayah, and there is no difference between me and him, (yet) he drinks the wine, and commits adultery, and sodomy, and I come to him with regards to one need, so I find him with a frown upon his face, grim, (changed) attitude, sluggish with regards to my need, slow regarding it.

وقد أرى الناصب المخالف لما آتي عليه ويعرفني بذلك فآتيه في حاجة فاصيبه طلق الوجه حسن البشر متسرعا في حاجتى فرحا بها يجب قضاءها، كثير الصلاة، كثير الصوم كثير الصدقة يؤدي الزكاة ويستودع فيؤدي الامانة، قال: يا اسحاق ليس تدرون من أين اوتيتم؟ قلت: لا والله جعلت فداك إلا أن تخبرني،

And I have seen the Hostile one (Nasibi), the adversary, when I come to him and he recognises me by that (as being a Shias). So I come to him regarding a need, and I find him with a loose face of a good human being, quick with regards to my need, happy with it to answer its fulfilment, frequent in the Prayers, frequent in the Fasting, frequent in the charity, paying the Zakat, and if entrusted with, so he fulfils the entrustment’. Heasws said: ‘O Is’haq! Are you not knowing from where you have been given (all this)?’ I said, ‘No, by Allahazwj, except if youasws were to inform me’.

فقال: اسحاق ان الله تعالى لما كان متفردا بالوحدانية ابتدأ الاشياء لا من شئ، فاجرى الماء العذب على ارض طيبة طاهرة سبعة ايام بلياليها، ثم نضب الماء عنها فقبض قبضة من صفوة ذلك الطين، وهي طينة أهل البيت، ثم قبض قبضة من أسفل ذلك الطين وهي طينة شيعتنا، ثم أصطفانا لنفسه، فلو ان طينة شيعتنا تركت كما تركت طينتنا لما زنى أحد منهم ولا سرق ولا لاط ولا شرب المسكر ولا اكتسب شيئا مما ذكرت،

So heasws said: ‘Is’haq! When Allahazwj Blessed and High was Singular in Hisazwj Oneness, Began the (Creation of) things, not from a thing. So Heazwj Caused the sweet water to flow upon the good land, pure, for seven days and night. Then the water depleted from it, so Heazwj Grabbed a Handful from the elite of that clay, and it is the clay of the Peopleasws of the Household. Then Heazwj Grabbed a Handful of the clay from below that, and it is the clay of ourasws Shias. Then Heazwj Chose usasws for Himselfazwj. So, had the clay of our Shias been left just as ourasws clay was left, not one of them would have committed adultery, nor theft, nor sodomy, nor drink the wine, no acquired anything from what you have mentioned.

ولكن الله تعالى أجرى الماء المالح على ارض ملعونة سبعة ايام ولياليها، ثم نضب الماء عنها، ثم قبض قبضة وهي طينة ملعونة من حمأ مسنون، وهي طينة خبال وهي طينة أعدائنا، فلو ان الله عزوجل ترك طينتهم كما أخذها لم تروهم في خلق الآدميين، ولم يقروا بالشهادتين ولم يصوموا ولم يصلوا ولم يزكوا ولم يحجوا البيت ولم تروا أحد منهم بحسن خلق، ولكن الله تبارك وتعالى جميع الطينتين طينتكم وطينتهم فخلطها وعركها عرك الاديم ومزجها بالمائين،

But, Allahazwj the High Caused the salty water upon an accursed land for seven days and nights. Then the water depleted from it. Then Heazwj Grabbed a Handful, and it is the accursed clay from [15:26] black mud Fashioned into shape, and it is the clay of insanity, and it is the clay of ourasws enemies. So, if Allahazwj Mighty and Majestic Had Left their clay just as Heazwj had Taken it, you would not have seen them with humanistic morals, and they would not have reciting the two testimonies, and would not be Fasting, and would not be Praying, and would not be giving Zakat, and would not be performing Hajj of the House (Kabah),and would not have seen anyone from them with good manners. But, Allahazwj Blessed and High Gathered the two clays, your clay and their clay, so Heazwj Mixed the two and Scrubbed these with a Scrubbing of the crust, and Blended it with the two waters.

فما رأيت من أخيك المؤمن من شر لفظ أو زنا أو شئ مما ذكرت من شرب مسكر أو غيره، فليس من جوهريته، ولا من ايمانه، إنما هو بمسحة الناصب اجترح هذه السيئات التي ذكرت، وما رأيت من الناصب من حسن وجه وحسن خلق، أو صوم، أو صلاة أو حج بيت أو صدقة، أو معروف، فليس من جوهريته، انما تلك الافاعيل من مسحة الايمان، اكتسبها وهو اكتساب مسحة الايمان.

So what you see from your brother Believer, from the evil word, or adultery, or something from what you have mentioned, from drinking of wine, or other, so it is not from his essence, nor is it from his faith. But rather, it is by the touch of the Hostile one (Nasibi) that he does these evil (things) which you mentioned. And what you see from the Hostile one (Nasibi), from the beauty of his face, and goodness of his manners, or Fasting, or Prayer, or Hajj of the House (Kabah), or charity, or enjoining of the good, so it is not from his essence. But rather, these actions are from the touch of the faith, acquired, and it is the achievement of the touching of the faith’.

قلت: جعلت فداك فإذا كان يوم القيامة فمه؟ قال لي: يا اسحاق أيجمع الله الخير والشر في موضع واحد؟ إذا كان يوم القيامة نزع الله تعالى مسحة الايمان منهم فردها إلى شيعتنا ونزع مسحة الناصب بجميع ما اكتسبوا من السيئات فردها إلى أعدائنا وعاد كل شئ إلى عنصره الاول الذي منه ابتدأ،

I said, ‘May I be sacrificed for you! So when it will be the Day of Judgement, so (then what)?’ Heasws said to me: ‘O Is’haq! Does Allahazwj Gather the good and the evil in one place? When it will be the Day of Judgement, Allahazwj the High would the touch of the faith from them, so Heazwj would Return it to ourasws Shias, and Remove the touch of the Hostile one (Nasibi) with the entirety of what had been acquired from the evil deeds, So Heazwj would Return these to ourasws enemies, and thus everything would return back to its first element from which it began.

أما رأيت الشمس إذا هي بدت، ألا ترى لها شعاعا زاجرا متصلا بها أو باينا منها، قلت: جعلت فداك الشمس إذا هي غربت بدأ إليها الشعاع كما بدأ منها ولو كان باينا منها لما بدأ إليها، قال: نعم يا اسحاق كل شئ يعود إلى جوهره الذي منه بدأ،

But, have you seen the sun when it begins (rises)? Do you see its rays being connected to it or separating from it?’ I said, ‘May I be sacrificed for youasws! The sun, when it sets, the rays originating from it just as they had originated from it before. And had they separated from it, they would not be arriving to it’. Heasws said: ‘Yes, O Is’haq! Everything returns to its essence which it began from’.

قلت جعلت فداك تؤخذ حسناتهم فترد الينا وتؤخذ سيئاتنا فترد إليهم؟ قال: أي والله الذي لا إله إلا هو. قلت: جعلت فداك أجدها في كتاب الله تعالى؟ قال: نعم يا اسحاق، قلت أي مكان؟ قال لي: يا اسحاق أما تتلو هذه الآية (اولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما) فلم يبدل الله سيئاتهم حسنات إلا لكم والله يبدل لكم.

I said, ‘May I be sacrificed for youasws! Their good deeds would be taken, so they would be returned to us, and our evil deeds would be taken, so they would be returned to them?’ Heasws said: ‘Yes, by Allahazwj, the One besides Whom there is not god but Himazwj’. I said, ‘May I be sacrificed for youasws! Can it be found in the Book of Allahazwj the High?’ Heasws said: ‘Yes, O Is’haq’. I said, ‘In which place?’ Heasws said to me: ‘O Is’haq! Have you not recited this Verse [25:70] so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful. So, Allahazwj will not Exchange their evil deeds to good ones except for you (Shias). By Allahazwj! Heazwj will Exchange them!’[480]

(باب 241 - علة الطيب وسببه)

Chapter 241 – Reason for the perfume and its cause

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن علي بن حسان الواسطي عن بعض أصحابه عن أبي عبد الله عليه السلام قال: أهبط آدم من الجنة على الصفا، وحواء على المروة وقد كانت امتشطت في الجنة، فلما صارت في الارض قالت: ما أرجو من المشط وأنا مسخوط علي، فحلت مشطتها فانتشر من مشطتها العطر الذي كانت امتشطت به في الجنة، فطارت به الريح فالقت أثره في الهند فلذلك صار العطر بالهند.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Hasaan Al Wasity, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Adamas descended from the Paradise upon Al-Safa, and Hawwaas upon Al-Marwa, and sheas used to comb heras hair in the Paradise. So when sheas came to be in the earth, sheas said: ‘Ias have no hope from the combing, and Ias am Angered upon (by Allahazwj). So sheas freed heras pleats, so the fragrance spread from heras hair which sheas used to comb with in the Paradise. So the wind became aromatic by it, and its effects were cast in India. Thus, it is due to that the perfume came to be in India’.

وفي حديث آخر انها حلت عقيصتها فارسل الله تعالى على ما كان فيها من ذلك الطيب ريحا فهبت به في المشرق والمغرب.

And in another Hadeeth: ‘Sheas freed heras hair, so Allahazwj the High Sent a wind upon what was in it from that perfume, so it descended with it in the east and the west’.[481]

(باب 242 - العلة التي من أجلها أبي الله عزوجل لصاحب) (الخلق السيئ بالتوبة)

Chapter 242 – The reason due to which Allahazwj Mighty and Majestic Refuses (to Accept) the repentance of the one with evil manners

أبي رحمه الله قال: حدثنا محمد بن يحيى عن محمد بن أحمد بن محمد عن أبيه عن يونس بن عبد الرحمن عمن ذكره عن أبي عبد الله عليه السلام قال أبى الله تعالى لصاحب الخلق السيئ بالتوبة، قيل: وكيف ذاك؟ قال: لانه لا يخرج من ذنب حتى يقع فيها هو اعظم منه.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad Bin Muhammad, from his father, from Yunus Bin Abdul Rahman, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj the high Refuses (to Accept) the repentance of the one with evil manners’. It was said, ‘And how is that?’ Heasws said: ‘Because he does not come out from a sin until he falls into it (another one) which is greater than it (the first one)’.[482]

(باب 243 - العلة التي من أجلها لا يقبل توبة صاحب البدعة)

Chapter 243 – The reason due to which the repentance of the innovator is not Accepted

حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد ابن عامر عن معلى بن محمد عن محمد بن جمهور العمي باسناده رفعه قال: قال رسول الله صلى الله عليه وآله: أبي الله لصاحب البدعة بالتوبة، قيل: يا رسول الله وكيف ذاك؟ قال: انه قد اشرب قلبه حبها.

Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Ibn Aamir, from Moala Bin Muhammad, from Muhammad Bin Jamhour Al Amaa, by his chain, raising it, said,

‘Rasool-Allahsaww said: ‘Allahazwj Refuses (to Accept) the repentance of the innovator’. It was said, ‘O Rasool-Allahsaww! How is that?’ Hesaww said: ‘His heart has drunk its love’.[483]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال أيوب بن نوح قال: حدثنا محمد بن أبي عمير عن هشام بن الحكم عن أبي عبد الله عليه السلام قال: كان رجل في الزمن الاول طلب الدنيا من حلال فلم يقدر عليها وطلبها من حرام فلم يقدر عليها فاتاه الشيطان فقال له: يا هذا إنك قد طلبت الدنيا من حلال فلم تقدر عليها وطلبتها من حرام فلم تقدر عليها، أفلا أدلك على شئ تكثر به دنياك ويكثر به تبعك، قال: بلى، قال: تبتدع دينا وتدعو إليه الناس

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Noah, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a man in the former times who sought the world from Permissible means, but was not able to, and he sought from Prohibited means, but he was not able to. So Satanla came to him, and said to him, ‘O this! You have sought the world from Permissible means, but did not have the ability over it, and you sought is from Prohibited means, but did not have the ability over it. Shall Ila point you to something by which your world would be abundant, and by which there will be numerous who follow you?’ He said, ‘Yes’. Hela said, ‘You should begin a religion, and invite the people towards it’.

ففعل فاستجاب له الناس فاطاعوه وأصاب من الدنيا ثم انه فكر فقال: ما صنعت ابتدعت دينا ودعوت الناس ما أرى لي توبة إلا آتى من دعوته إليه فارده عنه فجعل يأتي اصحابه الذين اجابوه فيقول ان الذي دعوتكم إليه باطل وانما ابتدعته، فجعلوا يقولون كذبت وهو الحق ولكنك شككت في دينك فرجعت عنه فلما رأي ذلك عمد إلى سلسلة فوتد لها ئوتدا، ثم جعلها في عنقه وقال: لا احلها حتى يتوب الله تعالى علي، فأوحى الله تعالى إلى نبى من الانبياء قل لفلان وعزتي لو دعوتني حتى تنقطع اوصالك ما أستجبت لك حتى ترد من مات إلى ما دعوته إليه فيرجع عنه.

So he did it. The people responded to him. So they obeyed him, and he attained the world. Then he (himself) rejected it, so he said, ‘What I did, I innovated a Religion and invited the people. I do not see repentance for myself except that I should go to the ones I invited towards it, so I return them from it’. So he went to his companions who had responded to him and he said, ‘That which I invited you all to is false. But rather, I innovated it’. So they went on to say, ‘You are lying, and it is the truth. But, you are (now) doubting in your religion, therefore return from it’. So when he saw that, he tied himself to the chain and pegged himself with the pegs. Then he made it to be in his neck and said, ‘I shall not free it until Allahazwj Turns towards me (with Forgiveness)’. So Allahazwj the High Revealed unto a Prophetas from the Prophetsas: “Say to so and so: “By Myazwj Honour, even if he were to supplicate to Meazwj until your joints break down, Iazwj will not Answer to you until you return the ones who died upon what you have invited them to, so they may return back from it’.[484]

(باب 244 - العلة التي من أجلها صار الخطاف لا يمشى على) (الارض وسكن البيوت)

Chapter 244 – The reason due to which a swallow does not walk upon the ground and dwells in the houses

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ، قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي قال: حدثنا أبي قال: حدثنا علي بن موسى الرضا عن أبيه موسى بن جعفر عن أبيه جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي ابن الحسين عن أبيه الحسين بن علي عن أبيه علي بن أبي طالب عليه السلام: ان رجلا من أهل الشام سأله عن مسائل فكان فيما سأله ان قال: ما بال الخطاف لا يمشى

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’ai, from his father,

(It has been narrated) from Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws Musa Bin Ja’farasws, from hisasws fatherasws Ja’far Bin Muhammadasws, from hisasws fatherasws Muhammad Bin Aliasws, from hisasws fatherasws Ali Bin Al-Husaynasws, from hisasws fatherasws Al-Husayn Bin Aliasws, form hisasws fatherasws Aliasws Bin Abu Talibasws that: ‘A man from the people of Syria asked himasws certain question, and in what he asked himasws was that he said, ‘What is the matter that the swallow does not walk?’

قال لانه ناح على بيت القدس فطاف حوله اربعين عاما يبكى عليه ولم يزل يبكى مع آدم عليه السلام فمن هناك سكن البيوت ومعه تسع آيات من كتاب الله عزوجل مما كان آدم يقرأه في الجنة وهي معه إلى يوم القيامة ثلاث آيات من أول الكهف، وثلاث آيات من سبحان، وإذا قرأت القرآن، وثلاث آيات من يس (وجعلنا من بين أيديهم سدا ومن خلفهم سدا).

Heasws said :’Because it lamented upon the Holy House (بيت القدس), so it circumambulated around it for forty years, wailing over it, and it did not cease to wail along with Adamas. So from there, it dwells in the houses, and with it are Verse from the Book of Allahazwj Mighty and Majestic from what Adamas had recited in the Paradise, and these would be with him as up to the Day of Judgement – three Verses from the beginning of (Surah) Al-Kahf, and three Verses from Praise [17:45] And when you recite the Quran, and three Verses from (Surah) Yaseen [36:9] And We have made in front of them a barrier and a barrier behind them’.[485]

(باب 245 - العلة التي من أجلها صار الثور غاضا طرفه) (لا يرفع رأسه إلى السماء)

Chapter 245 – The reason due to which then ox came to be lowering the gaze, not raising its head towards the sky

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ، قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي قال: حدثنا أبي قال حدثنا علي بن موسى الرضا عليه السلام عن أبيه عن آبائه عن علي بن أبي طالب عليهم السلام انه سأله رجل من أهل الشام عن مسائل فكان فيما سأله عن الثور ما باله غاض طرفه لا يرفع رأسه إلى السماء؟ قال: حياء من الله عزوجل لما عبد قوم موسى العجل نكس رأسه.

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’ai, from his father,

(It has been narrated) from Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws forefathersasws, from Ali Bin Abu Talibasws. Heasws was asked certain question by a man from the people of Syria. So among what he asked himasws was about the ox, ‘What is the matter that it lowers its gaze, not raising its head towards the sky?’ Heasws said: ‘Out of shame from Allahazwj Mighty and Majestic, when the people of Musaas worshipped the calf, it hanged its head (in shame)’.[486]

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال: حدثنا أبو إسحاق ابراهيم بن حماد بن عمر النهاوندي بنهاوند قال حدثنا أبو بكر أحمد بن محمد بن المستثنى بن أبي الخصيب بالمصيصة بالليل، قال: حدثنا موسى بن الحسن بمدينة الرسول صلى الله عليه وآله قال: حدثنا ابراهيم بن شريح الكندي قال: حدثنا ابن وهب عن يحيى بن ايوب عن جميل بن أنس قال: قال رسول الله صلى الله عليه وآله اكرموا البقر فانها سيد البهائم ما رفعت طرفها إلى السماء حياء من الله عزوجل منذ عبد العجل.

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Is’haq Ibrahim Bin Hamaad Bin Umar Al Nahawandy, at Nahawand, from Abu Bakr Ahmad Bin Muhammad Bin Al Mustasna Bin Abu Al Khazeyb at Al Masaya at night, from Musa Bin Al Hassan at Medina of the Rasoolsaww, from Ibrahim Bin Shareeh Al Kindy, from Ibn Wahab, from Yahya Bin Ayoub, from Jameel Bin Anas who said,

‘Rasool-Allahsaww said: ‘Honour the cow for it is the chief of the animals. It does not raise its head towards the sky out of shame from Allahazwj Mighty and Majestic since the calf was worshipped’.[487]

(باب 246 - العلة التي من أجلها صارت الماعز مفرقعة الذنب) (بادية الحياء والعورة وصارت النعجة مستورة الحياء والعورة)

Chapter 246 – The reason due to which the goats came to be raising its tail exposing its embarrassment and the genitals, and the sheep came to be veiling the embarrassment and the genitals

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي قال: حدثنا أبي قال حدثنا علي بن موسى الرضا عن أبيه عن آبائه عن علي بن أبي طالب عليه السلام انه سئل ما بال الماعز مفرقعة الذنب بادية الحياء والعورة؟ فقال: لان الماعز عصت نوحا عليه السلام لما أدخلها السفينة فدفعها فكسر ذنبها، والنعجة مستورة الحياء والعورة لان النعجة بادرت بالدخول إلى السفينة، فمسح نوح عليه السلام يده على حيائها وذنبها فاستوت الالية.

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’ai, from his father,

(It has been narrated) from Ali Bin Musa Al-Rezaasws, from hisasws forefathersasws, from Aliasws Bin Abu Talibasws having been asked, ‘What is the matter the goat raising its tail, exposing its embarrassment and the genitals?’ So heasws said: ‘Because the goat disobeyed Noahas when heas made it to enter into the ship, so heas shoved it, so its tail broke. And the sheep is veils the embarrassment and the genitals, because the sheep took the initiative with the entering into the ship, so Noahas wiped hisas hand upon its embarrassment and its tail, so it came to rest on top of it’.[488]

(باب 247 - علة الكى على أيدي الدواب ونتاج البغل)

Chapter 247 – Reason for the marking upon the hands of the animal, and the result of the mule

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عن بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن أبيه عن محمد بن يحيى عن حماد بن عثمان قال: قلت لابي عبد الله عليه السلام إنا نرى الدواب في بطون أيديها الرقعتين مثل الكي، فمن أي شئ ذلك، فقال: ذلك موضع منخريه في بطن أمه وابن آدم منتصب في بطن أمه، وذلك قول الله تعالى (لقد خلقنا الانسان في كبد) وما سوى ابن آدم فرأسه في دبره ويداه بين يديه.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ibn Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Yahya, from Hamaad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘We see the animal, in the middle of its hands are two patches like the marking. So from this is that?’ So heasws said: ‘That is the place of its nostril in the womb of its mother, and the son of Adamas is upright in the womb of its mother, and these are the Words of Allahazwj the High [90:4] Certainly We have created man to be in distress, and it is only the son of Adamas whose head is towards the backside (of its mother) and his hands are in front of him’.[489] 

وبهذا الاسناد عن أحمد بن أبي عبد الله البرقي عن أبيه عن يونس بن عبد الرحمن عن عبد الله بن مسكان عن أبي عبد الله عليه السلام قال: ان الشئ إذا اختلف لم يلقح قلت فان الناس يزعمون ان الطير الراعبي أحد أبويه ورشان، وقد نراه يبيض ويفرخ قال: كذبوا انه قد يلقى الورشان على الطير، فيتزاوج ويبيض ويفرخ ولا يفرخ نسله أبدا.

And by this chain, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘The thing which is different, does not impregnate’. I said, ‘But the people are alleging that the Al-Ra’ib bird, one of its parents is a wood pigeon, and we have see it lay eggs and chicks’. Heasws said: ‘They are lying! The wood pigeon falls upon the bird, so it copulates, and (the bird) lays eggs and chicks, but its offspring does not reproduce, ever’.[490]

(باب 249 - العلة التي من أجلها خلق الله تعالى الذباب)

Chapter 249 – The reason due to which Allahazwj Created the flies

حدثنا محمد بن علي ماجيلويه رضي الله عنه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله البرقي عن أبيه عمن ذكره عن الربيع صاحب المنصور قال قال المنصور يوما لابي عبد الله عليه السلام وقد وقع على المنصور ذباب فذبه عنه ثم وقع عليه فذبه عنه، ثم وقع عليه فذبه عنه، فقال: يا أبا عبد الله لاي شئ خلق الله تعالى الذباب؟ قال: ليذل به الجبارين.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Abu Abdullah Al Barqy, from his father, from the one who mentioned it, from Al Rabie a companions of Al Mansour, said,

‘One day, Al-Mansour  (the Caliph) said to Abu Abdullahasws, and a fly had fallen upon Al-Mansour, so he drove it away from himself. Then it fell upon him again, so he drove it away from himself. Then it fell upon him again, so he drove it away from himself. So he said, ‘O Abu Abdullahasws! For which thing did Allahazwj the High Create the flie?’ Heasws said: ‘In order to humiliate the tyrants by it’.[491]

حدثنا الحسين بن أحمد بن ادريس رضي الله عنه قال: حدثنا أبي عن محمد بن أبي الصهبان عن ابن أبي عمير عن هشام بن سالم عن أبي عبد الله عليه السلام قال: لو لا ما يقع من الذباب على طعام الناس ما وجد فيهم إلا مجذوما.

Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Muhammad Bin Abu Al Sahban, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullahasws having said: ‘If the flies had not fallen upon the food of the people, you would not have found among them any except for the leprous’.[492]

(باب 250 - علة خلق الكلب)

Chapter 250 – Reason for the Creation of the dog

حدثنا أحمد بن محمد بن محمد بن عيسى العلوي الحسيني رضي الله عنه قال: حدثنا محمد بن ابراهيم بن اسباط قال: حدثنا أحمد بن محمد بن زياد القطان قال: حدثنا أبو الطيب أحمد بن محمد بن عبد الله قال حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي عن أبيه علي بن أبي طالب عليه السلام: ان النبي صلى الله عليه وآله سئل مما خلق الله تعالى الكلب، قال: خلقه من بزاق ابليس، قيل: وكيف ذاك يا رسول الله؟

Ahmad Bin Muhammad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayyab Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Umary, from his forefathers,

(It has been narrated) from a son of Aliasws, from his father Aliasws Bin Abu Talibasws having said: ‘The Prophetsaww was asked from what did Allahazwj the High Created the dog. Hesaww said: ‘From saliva of Ibleesla’. It was said, ‘And how was that, O Rasool-Allahsaww?’ 

قال: لما أهبط الله تعالى آدم وحواء إلى الارض أهبطهما كالفرخين المرتعشين، فعدا ابليس الملعون إلى السباع وكانوا قبل آدم في الارض فقال لهم: ان طيرين قد وقعا من السماء لم ير الراؤن اعظم منهما، تعالوا فكلوهما فتعادت السباع معه وجعل ابليس يحثهم ويصيح ويعدهم بقرب المسافة فوقع من فيه من عجلة كلامه بزاق فخلق الله تعالى من ذلك البزاق كلبين أحدهما ذكر والآخر انثى فقاما حول آدم وحواء، الكلبة بجدة، والكلب بالهند فلم يتركوا السباع ان يقربوهما، ومن ذلك اليوم الكلب عدو السبع، والسبع عدو الكلب.

Hesaww said: ‘When Allahazwj the High Caused Adamas and Hawwaas to descend to the earth, they descended like two quivering chicks. So Ibleesla the Accursed sprinted to the predatory animals, and hela was in the earth before Adamas. So hela said to them, ‘Two birds have fallen from the sky, such as the seeing ones have never seen greater than these two. Come, and eat these two’. So the predatory animals returned along with himla, and Ibleesla went on urging them and yelling from a nearby distance. So there occurred spittle in hisla mouth, due to the hastiness of hisla speech. So Allahazwj the High Created two dogs from that spittle – one of the two being male and the other one female. So these two stood around Adamas and Hawwaas – the female dog at Jeddah, and the male dog at India. So they did not leave the predatory animals to come near the two of themas. And from that day onwards, the dog is the enemy of the predatory animals, and the predatory animals are the enemy of the dog’.[493]

(باب 251 - علة خلق الذر)

Chapter 251 – Reason for the Creation of the (dust) Particles

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رحمه الله قال: حدثنا محمد بن ابراهيم بن اسباط قال حدثنا أحمد بن محمد بن زياد القطان قال: حدثني أبو الطيب أحمد بن محمد بن عبد الله قال حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي عن أبيه علي بن أبي طالب عليه السلام انه سئل مما خلق الله الذر الذي يدخل في كوة البيت؟ فقال: ان موسى عليه السلام: لما قال ربى أرنى انظر اليك، قال الله تعالى: ان استقر الجبل لنوري فانك ستقوى على أن تنظر إلي وان لم يستقر فلا تطيق أبصاري لضعفك،

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayb Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Aliasws, from his fatherasws Aliasws Bin Abu Talibasws, having been asked, from what Allahazwj Created the particles which enter into the openings of the house?’ So heasws said: ‘When Musaas said: ‘Myas Lordazwj! Show Yourselfazwj to meas so that Ias can look at Youazwj’, Allahazwj the High Said: “If the mountain were to remain stable due to Myazwj Light, so youas would have the strength to look at Meazwj, and if it does not remain stable, so youras vision would not be able to tolerate visualising Meazwj”.

فلما تجلى الله تبارك وتعالى للجبل تقطع ثلاث قطع، فقطعة ارتفعت في السماء، وقطعة غاصت تحت الارض، وقطعة تفتت فهذا الذر من ذلك الغبار، غبار الجبل.

So when Allahazwj Blessed and High Manifested (the Noor/Light) to the mountain, it broke into three pieces – a piece which raised up into the sky, and a piece which submerged beneath the ground, and a piece which fragmented. So these are the particles from that dust, dust of the mountain’.[494]

(باب 252 - علة خلق الوجه من غير كبر)

Chapter 252 – Reason for the worn out face without old age

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رضي الله عنه قال حدثنا محمد بن ابراهيم بن اسباط قال: حدثنا أحمد بن محمد بن زياد القطان قال: حدثني أبو الطيب أحمد بن محمد بن عبد الله قال: حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي عن أبيه علي بن أبي طالب عليه السلام ان النبي صلى الله عليه وآله قال مر أخي عيسى عليه السلام بمدينة وفيها رجل وامرأة يتصايحان، فقال: ما شأنكما؟ قال: يا نبي الله هذه امرأتي وليس بها بأس صالحة ولكني أحب فراقها، قال: فأخبرني على كل حال ما شأنها؟ قال: هي خلقة الوجه من غير بكر، قال يا امرأة أتحبين أن يعود ماء وجهك طريا، قالت: نعم، قال لها: إذا أكلت فاياك ان تشبعين لان الطعام إذا تكاثر على الصدر فزاد في القدر ذهب ماء الوجه، ففعلت ذلك فعاد وجهها طريا.

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayyib Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Aliasws, from his fatherasws Aliasws Bin Abu Talibasws that: ‘The Prophetsaww said: ‘Mysaww brotheras, Isaas passed by a city, and there was a man and a woman shouting (at each other). So heas said: ‘What is the affair of the two of you?’ He said, ‘O Prophetas of Allahazwj! This is my wife, and there is no problem with her, righteous, but I would like to separate from her’. Heas said: ‘So inform meas upon every state, what is her matter?’ He said, ‘She is of a worn out face without old age’. Heas said: ‘O woman! Would you like it that Ias return the water of your face to be soft?’ She said, ‘Yes’. Heas said: ‘Whenever you eat, so beware of satiating yourself (completely), because the food, when it is abundant upon the chest, so it increases in the measurement, and the water of the face goes away’. So she did that, and the softness returned to her face’.[495]

(باب 253 - علة علامات الصبر)

Chapter 253 – Reason for the signs of the patience

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رضي الله عنه قال: حدثنا محمد بن ابراهيم بن اسباط قال: حدثنا أحمد بن محمد بن زياد القطان قال: حدثنا أبو الطيب أحمد بن محمد بن عبد الله قال حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي بن أبي طالب عليه السلام ان النبي صلى الله عليه وآله قال: علامة الصابر في ثلاث، أولها أن لا يكسل، والثانية أن لا يضجر، والثالثة أن لا يشكو من ربه تعالى، لانه إذا كسل فقد ضيع الحق وإذا ضجر لم يؤد الشكر وإذا شكى من ربه عزوجل فقد عصاه.

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qataan, from Abu Al Tayyub Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Aliasws Bin Abu Talibasws that the Prophetsaww said: ‘The signs of patient are in three – the first is that he does not laze, and the second is that he does not get angry, and the third is that he does not complain from his Lordazwj the High. This is because, when he is lazy so he has wasted the right (of the Given strength), and when he is angry, he does not fulfill the thanks, and when he complain from his Lordazwj Mighty and Majestic, so he has disobeyed Himazwj’.[496]

(باب 255 - العلة التي من أجلها جعل الشهادة في النكاح)

Chapter 255 – The reason due to which the witnessing has been Made to be regarding the marriage

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال حدثنا ابراهيم بن هاشم عمن ذكره عن درست بن أبي منصور عن محمد بن عطية عن زرارة قال: قال أبو جعفر (ع) انما جعل الشهادة في النكاح للميراث.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from the one who mentioned it, from Darast Bin Abu Mansour, from Muhammad Bin Atiya, from Zarara who said,

‘Abu Ja’farasws said: ‘But rather, the witnessing has been Made to be regarding the marriage due to the inheritance (involved)’.[497]

(باب 256 - العلة التي من أجلها حرم الجمع بين الاختين)

Chapter 256 – The reason due to which it is Forbidden to gather two sisters (as two wives for one man)

أخبرني علي بن حاتم قال: أخبرنا القاسم بن محمد قال: حدثنا حمدان ابن الحسين عن الحسن بن الوليد عن مروان بن دينار قال: قلت لابي ابراهيم عليه السلام لاي علة لا يجوز للرجل أن يجمع بين الاختين، فقال: لتحصين الاسلام، سائر الاديان ترى ذلك.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Ibn Al Husayn, from Al Hassan Bin Al Waleed, from Marwan Bin Dinaar who said,

‘I said to Abu Abdullahasws, ‘For which reason is it not allowed for the man that he should gather between the two sisters (as his wives)?’ So heasws said: ‘For the fortification of Al-Islam. The rest of the religions view that (as well)’.[498]

(باب 257 - العلة التي من أجلها نهي عن تزويج المرأة) على عمتها وخالتها)

Chapter 257 – The reason due to which it is Forbidden to marry the woman on top of her paternal aunt and her maternal aunt

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس عن عبد الرحمن بن محمد الاسدي عن أبي أيوب الخزاز عن محمد بن مسلم عن أبي جعفر عليه السلام قال: انما نهي رسول الله صلى الله عليه وآله عن تزويج المرأة على عمتها وخالتها اجلالا للعمة والخالة فإذا اذنت في ذلك فلا بأس.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Isamil, from Ali Bin Al Abbas, from Abdul Rahman Bin Muhammmad Al Asady, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, Rasool-Allahsaww forbade from marrying the woman on top of her paternal aunt and her maternal aunt due to the respect of the paternal aunt and the maternal aunt. So when she allows with regards to that, so there is no problem’.[499]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال حدثنا أحمد بن محمد عن الحسن بن علي بن فضال عن ابن بكير عن محمد بن مسلم عن أبي جعفر (ع) قال لا تنكح ابنة الاخ ولا ابنة الاخت على عمتها ولا على خالتها وتنكح العمة والخالة على ابنة الاخ والاخت بغير اذنهما.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not marry a daughter of the brother, nor a daughter of the sister upon her paternal aunt or upon her maternal aunt, and you can marry the paternal aunt and the maternal aunt upon a daughter of the brother and the sister, without the permission of these two’.[500]

(باب 258 - العلة التي من أجلها صار مهر السنة خمسمائة درهم)

Chapter 258 – The reason due to which the Sunnah dowry came to be of five hundred Dirhams

حدثنا محمد بن علي ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن علي بن معبد عن الحسين بن خالد قال: سألت أبا الحسن (ع) عن مهر السنة كيف صار خمسمائة درهم؟ فقال: ان الله تبارك وتعالى اوجب على نفسه أن لا يكبر مؤمن مائة تكبيرة ويحمده مائة تحميدة ويسبحه مائة تسبيحة ويهلله مائة تهليلة ويصلي على محمد وآل محمد مائة مرة ثم يقول اللهم زوجني من الحور العين إلا زوجه الله حوراء من الجنة وجعل ذلك مهرها فمن ثم اوحى الله إلى نبيه صلى الله عليه وآله ان يسن مهر المؤمنات خمسمائة درهم ففعل ذلك رسول الله صلى الله عليه وآله.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid who said,

‘I asked Abu Al-Hassanasws about the Sunnah dowry, how did it come to be of five hundred Dirhams?’ So heasws said: ‘Allahazwj Blessed and High Obligated upon Himselfazwj that a Believer would not Exclaim the Greatness (of Allahazwj a hundred times, and Praise Himazwj with a hundred Praises, and Glorify Himazwj with a hundred Glorifications, and extol Hisazwj Holiness a hundred times, and send Salawaat upon Muhammadsaww and the Progenyasws of Muhammadsaww a hundred times, then says, ‘O Allahazwj! Get me married to the Maiden Houries’, except that Allahazwj Will get him to be married to the Houries from the Paradise, and Make that to be her dowry. Thus, from then Allahazwj Revealed unto Hisazwj Prophetsaww that hesaww make a Sunnah of the dowry of the believing women to be of five hundred Dirhams. So, Rasool-Allahsaww did that’.[501]

حدثنا الحسين بن أحمد بن ادريس عن أبيه عن احمد بن محمد عن عيسى عن ابن أبي نصر عن الحسين بن خالد قال: قلت لابي الحسن عليه السلام جعلت فداك كيف صار مهر النساء خمسمائة درهم اثنى عشر أوقية ونش، قال: ان الله اوجب على نفسه أن لا يكبره مؤمن مائة مرة، ويسبحه مائة مرة، ويحمده مائة مرة، ويهلله مائة مرة، ويصلى على محمد وآل محمد مائة مرة، ثم يقول: اللهم زوجني من الحور العين إلا زوجه الله فمن ثم جعل مهر النساء خمسمائة درهم وايما مؤمن خطب إلى أخيه حرم فبذل له خمسمائة درهم ولم يزوجه فقد عقه واستحق من الله تعالى أن لا يزوجه حوراء.

Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Bin Muhammad, from Isa, from Ibn Abu Nasr, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! How did the Sunnah dowry come to be of five hundred Dirhams, twelve ounces (of gold), nothing more nor less?’ Heasws said: ‘Allahazwj Obligated upon Himselfazwj that a Believer would not exclaim the Greatness (of Allahazwj) one hundred times, and Glorify Himazwj a hundred times, and extol Hisazwj Holiness one hundred times, and send Salawaat upon Muhammadsaww and the Progenyasws of Muhammad a hundred times, then says, ‘O Allahazwj! Get me to be married to the Maiden Houries’, except that Allahazwj Will get him married to them. So from then Allahazwj Made the dowry of the women to be of five hundred Dirhams. And whichever Believer addresses to his brother and is denied, and he does have five hundred Dirhams and does not get him married, so he has been ungrateful to him, and he would be deserving from Allahazwj the High that Heazwj does not get him to be married to the Houries’.[502]

(باب 259 - العلة التي من أجلها صار مهر النساء) (عند المخالفين أربعة آلاف درهم)

Chapter 259 – The reason due to which the dowry of the women came to be of forty thousand Dirhams, among the adversaries

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن أبي عبد الله عن السياري عمن ذكره عن حماد عن حريز عن محمد بن اسحاق قال: قال أبو جعفر أتدري من أين صار مهور النساء أربعة آلاف درهم؟ قلت: لا قال: ان أم حبيبة بنت أبي سفيان كانت بالحبشة فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف درهم فمن ثم هؤلاء يأخذون به فاما المهر فاثنى عشر اوقية ونش.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Al Sayyari, from the one who mentioned it, from Hamaad, from Hareyz, from Muhammad Bin Is’haq who said,

‘Abu Ja’farasws said: ‘Do you know from where the dowries of the women came to be of forty thousand Dirhams?’ I said, ‘No’. Heasws said: ‘Umm Habeeba, daughter of Abu Sufyan was at Ethiopia, so the Prophetsaww addressed her, so Al-Najashi (the king) fixed the dower at forty thousand Dirhams. So from then on, they (the adversaries) are taking by it. So as for the dower, so it is twelve ounces of gold, nothing more or less’.[503]

(باب 260 - العلة التي من أجلها يجوز للرجل أن ينظر إلى) (امرأة يريد تزويجها)

Chapter 260 – The reason due to which it is allowed for the man to look at the woman intending to be married to her

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن البزنطي عن يونس بن يعقوب قال: قلت لابي عبد الله (ع) الرجل يريد أن يتزوج المرأة يجوز أن ينظر إليها قال نعم وترفق له الثباب لانه يريدان يشتريها بأغلا ثمن

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Bazanty, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘The man intending to marry the woman, is it allowed that he looks at her?’ Heasws said: ‘Yes, and she may remove veil (from her face) for him, because he is wanting to buy her at an expensive price’.[504]

(باب 261 - العلة التي من أجلها إذا قال الرجل لامرأته) (ما أتيتني وأنت عذراء لم يكن عليه حد)

Chapter 261 – The reason due to which when the man says to his wife, you did not come to me as a virgin, there would not be a Limit (Punishment) upon him

أبي رحمه الله عن عبد الله بن جعفر الحميري عن ابراهيم بن هاشم عن صفوان عن موسى عن بن بكير زرارة عن أبي جعفر (ع) في رجل قال لامرأته ما اتيتني وانت عذراء قال: ليس عليه شئ قد تذهب العذرة من غير جماع.

My father, from Abdullah Bin Ja’far Al Humeyri, from Ibrahim Bin Hashim, from Safwan, from Musa, from Bin Bakeyr Zarara,

(It has been narrated) from Abu Ja’farasws regarding a man who says to his wife, ‘You did not come to me and you were a virgin’. Heasws said: ‘There is nothing upon him, for the virginity had gone from other than copulation’.[505]

(باب 262 - علة المهر ووجوبه على الرجال)

Chapter 262 – Reason for the dowry and its Obligation upon the men

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه في ما كتب من جواب مسائله قال: علة المهر ووجوبه على الرجال ولا يجب على النساء أن يعطين أزواحهن، قال: لان على الرجال مؤنة المرأة، لان المرأة بايعة نفسها، والرجل مشترى، ولا يكون البيع بلا ثمن ولا شراء بغير اعطاء الثمن مع النساء محظورات عن التعامل والمتجر مع علل كثيرة.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabi’e Al Sahaaf,

(It has been narrated) from Muhammad Ibn Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he had written asking him for the reason for the dowry and it being Obligatory upon the men and not being Obligatory upon the women to give it to their husbands. Heasws said: ‘Because the expenses of the women are upon the men, because the woman sells herself, and the man is a buyer. The selling cannot happen without a price, nor buying with giving of the price, along with the prohibition of the dealings (business) and the jobs for the women, and along with many reasons’.[506]

(باب 263 - العلة التي من أجلها يكره أن يكون) (المهر أقل من عشرة دراهم)

Chapter 263 – The reason due to which it is disliked that the dowry happens to be less than ten Dirhams

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد عن صفوان بن يحيى عن ابن مسكان عن أبي ايوب الخراساني عن محمد بن مسلم عن أبي عبد الله عليه السلام قال: قلت ادنى ما يجزى من المهر، قال: تمثال من سكرة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Safwan Bin Yahya, from Ibn Muskan, from Abu Ayoub Al Khurasay, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘The lowest of what is allowed from the dowry?’ Heasws said: ‘Some sugar’.[507]

(باب 266 - العلة التي من أجلها يجوز أن يتزوج) (في الشكاك ولا يجوز أن يتزوجوا)

Chapter 266 – The reason due to which it is allowed (for the man) to marry into the sceptics (about Religion), and it is not allowed (for the woman) to marry into them

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان عن موسي بن بكير عن زرارة عن أبي عبد الله عليه السلام قال: تزوجوا في الشكاك ولا تزوجوهم لان المرأة تأخذ من ادب زوجها ويقهرها على دينه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Safwan, from Musa Bin Bakeyr, from Zarara,

(It has been narrated) from Abu Abdullahasws having said: ‘Marry into the people of ‘doubts’ (Muslims without adhering to the Wilayah) but do not get (the women) to be married into them, because the woman takes from the ethics of her husband, and he overwhelms her upon his religion’.[508]

(باب 267 - العلة التي من أجلها لا يجوز أن يجامع) الرجل وفي البيت صبي

Chapter 267 – The reason due to which it is not allowed that the man should copulate and in the house is a child

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن أبيه عن القاسم بن محمد الجوهري عن اسحاق بن ابراهيم عن حنان بن سدير عن أبيه قال: سمعت أبا عبد الله عليه السلام يقول لا يجامع الرجل امرأته ولا جاريته وفي البيت صبي فان ذلك يورثه الزنا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Is’haq Bin Ibrahim, from Hamam Bin Sudeyr, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The man should not copulate with his wife, nor with a slave girl, and in the house is an (awake) child, for he would inherit the adultery’.[509]

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(باب 269 - العلة التي من أجلها إذا كان للرجل امرأتين كان) (جائزا له أن يفضل احديهما على الاخرى)

Chapter 269 – The reason due to which if there are two women for the man, it is allowed for him that he prefers one of the two over the other

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا أحمد بن محمد ابن عيسى عن أبيه عن صفوان بن يحيى عن عبد الله بن مسكان عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن الرجل له امرأتان احديهما احب إليه من الاخرى، أله أن يفضلها بشئ؟ قال: نعم له أن يأتيها ثلاث ليال والاخرى ليلة لان له أن يتزوج اربع نسوة فليلته يجعلها حيث يشاء.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad Ibn Isa, from his father, from Safwan Bin Yahya, from Abdullah Bin Muskaan, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullahasws about the man for whom are two wives, one of the two being more beloved to him that the other. Can he prefer her with something?’ Heasws said: ‘Yes. It is for him that he comes to her three nights, and the other one for one night, because it is for him if he were to marry four wives, so his night, he came make it to be wherever he so desires to’.[510]

وبهذا الاسناد عن الحسن بن زياد عن أبي عبد الله عليه السلام قال: للرجل أن يفضل بعض نسائه على بعض ما لم يكن نسائه أربع.

And by this chain, form Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘It is for the man if he prefers one of his wives over the other, if he does not have four wives for him’.[511]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن الحسن بن علي بن فضال عن علي بن عقبة عن رجل عن أبي عبد الله عن الرجل يكون له امرأتان، أله أن يفضل احديهما بثلاث ليال قال نعم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazal, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullahasws, about the man who happens to have two wives, is it for him that he prefers one of the two by three nights to one?’ Heasws said: ‘Yes’.[512]

(باب 270 - العلة التي من أجلها لا يجوز للاسير أن يتزوج) (ما دام في أيدي المشركين)

Chapter 270 – The reason due to which it is not allowed for the captive man that he should get married for as long as he is in the hands of the Polytheists

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن القاسم بن محمد عن سليمان بن داود عن عيسي بن يونس عن الاوزاعي عن الزهري عن علي بن الحسين عليه السلام قال: لا يحل للاسير أن يتزوج ما دام في أيدي المشركين مخافة ان يولد له فيبقى ولده كافرا في أيديهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Isa Bin Yunus, from Al Awzai’e, from Al Zuhry,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘It is not Permissible for the captive that he gets married for as long as he is in the hands of the Polytheists, in fear that he would be given a child, and his child would be an Infidel in their hands’.[513]

(باب 271 - العلة التي من أجلها أحل للرجل أن يتزوج أربع) (نسوة ولم يحل له أكثر من ذلك. والعلة التي من أجلها) (لا يجوز أن تتزوج المرأة الا زوجا واحدا) (والعلة التي من أجلها يتزوج العبد باثنتين)

Chapter 271 – The reason due to which it is Permissible for the man that he marries four women, and it is not allowed for him more than that; and the reason due to which it is not allowed that the woman marries except for one husband; and the reason due to which the slave can marry two (women)

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة تزويج الرجل أربع نسوة وتحرم أن تتزوج المرأة أكثر من واحد لان الرجل إذا تزوج أربع نسوة كان الولد منسوبا إليه والمرأة لو كان لها زوجان أو أكثر من ذلك لم يعرف الولد لمن هو إذ هم المشتركون في نكاحها، وفي ذلك فساد الانساب والمواريث والمعارف.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabi’e Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer to what he had written to him asking him: ‘The reason for the marrying of the man to four women, and the Prohibition for the woman to marry more than one, is because when the man marries four women, the child born would be linked to him, and if the woman were to have two men, or more than that, the child would not be recognised for whom he it, because there are participants in the marriage, and in that is the spoilage of the lineages and the inheritances and the goodness’.[514]

––––––––

(باب 272 - العلة التي من أجلها جعل الله تعالى الغير للرجال ولم يجعلها النساء)

Chapter 272 – The reason due to which Allahazwj the High Made the jealousy (Ghayrat) for the man and did not Make it for the women

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد بن عيسى عن علي بن الحكم عن محمد بن الفضل عن سعد الجلاب عن أبي عبد الله عليه السلام قال: ان الله تعالى لم يجعل الغيرة للنساء، انما تغار المنكرات منهن، فاما المؤمنات فلا، وانما جعل الله تعالى الغيرة للرجال لان الله قد أحل تعالى له أربعا، وما ملكت يمينه ولم يجعل للمرأة إلا زوجها وحده، فان بغت معه غيره كان زانية.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Al Fazal, from Sa’ad Al Jalaab,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj the High did not Make the ‘Ghayrat’ (protection via guardianship) for the women, but rather Ghayrat from them is an evil. So as for the Believing women, so no. But rather, Allahazwj the High Made the Ghayrat to be for the men because Allahazwj has Permitted four (wives) for him, and what his right hand possesses, and did not Make for the women except for one husband. So if she were to go to someone else apart from him, she would be an adulteress’.[515]

(باب 273 - علة حلق شعر المولود)

Chapter 273 – Reason for the shaving of the hair of the new born

حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى بن عمران الاشعري عن العباس بن معروف عن صفوان بن يحيى عمن حدثه عن أبي عبد الله عليه السلام قال: سئل ما العلة في حلق رأس المولود قال: تطهير من شعر الرحم.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin ahya Bin Imran Al Ashary, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked what the reason was regarding the shaving of the head of the new born’. Heasws said: ‘Purification from the hair of the womb’.[516]

(باب 275 - العلة التي من أجلها لا يقع الطلاق إلا على الكتاب والسنة)

Chapter 275 – The reason due to which the divorce does not take effect unless (if it is) upon the Book and the Sunnah

حدثنا أحمد بن الحسن القطان قال: حدثنا بكر بن عبد الله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن اسماعيل بن الفضل الهاشمي قال: قال أبو عبد الله (ع): لا يقع الطلاق إلا على الكتاب والسنة، لانه حد من حدود الله عزوجل يقول: (إذا طلقتم النساء فطقوهن لعدتهم وأحصوا العدة) ويقول: (وأشهدوا ذوي عدل منكم) ويقول: (وتلك حدود الله ومن يعتد حدود الله فقد ظلم نفسه) وان رسول الله صلى الله عليه وآله رد طلاق عبد الله بن عمر لانه كان خلافا للكتاب والسنة.

Ahmad Bin Al Hassan Al Qatan narrated to us, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahlool, from his father, from Ismail Bin Al Fazal Al Hashimiy who said,

‘Abu Abdullahasws said: ‘The divorce does not take effect unless it is upon the Book and the Sunnah, because it is a Limit from the Limits of Allahazwj Mighty and Majestic. Heazwj is Saying [65:1] O Prophet! When you divorce women, divorce them for their prescribed time, and calculate the number of the days prescribed; and Heazwj is Saying [65:2] and call to witness two men of justice from among you; and is Saying [65:1] and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. And that Rasool-Allahsaww refuted the divorce of Abdullah Bin Umar because it was opposite to the Book and the Sunnah’.[517]

(باب 276 - علة طلاق العدة والعلة التي من أجلها لا تحل) (المرأة لزوجها بعد تسع تطليقات. والعلة التي من أجلها (صار طلاق المملوك اثنتين)

Chapter 276 – Reason for the divorce waiting period; and the reason due to which the woman is not Permissible for her husband after nine divorces; and the reason due to which the divorce of the slaves came to be twice

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن ابا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة الطلاق ثلاثا لما فيه من المهلة فيما بين الواحدة إلى الثلاث لرغبة تحدث أو سكون غضب ان كان وليكون ذلك تخويفا وتأديبا للنساء وزجرا لهن عن معصية ازواجهن فاستحقت المرأة الفرقة والمباينة لدخولها فيما لا ينبغي من معصية زوجها.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabi’e Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassanasws Aliasws Bin Musa Al-Rezaasws wrote to him in answer to what he had written asking himasws: ‘Reason for the three divorces is due to what is therein from the time gap with regards to what is between the one to the third in order for desire to be re-kindled, or the anger to be settled if there was any, and for that to be a scare and a discipline for the women from disobeying their husbands accruing the separation and the quarrelling which would enter her into what is not befitting from disobeying her husband.

وعلة تحريم المرأة بعد تسع تطليقات فلا تحل له أبدا عقوبة لئلا يتلاعب بالطلاق ولا تستضعف المرأة وليكون ناظرا في أموره متيقظا معتبرا وليكون يائسا لها من الاجتماع بعد تسع تطليقات.

And the reason for the Prohibition of the woman after nine divorces, so she would not be Permissible unto him, ever, as a punishment that perhaps he is playing with the divorce and belittling the woman, and that he would end up considering his affairs with more alertness, learning a lesson (from it), and he would become despaired from copulating with her after nine divorces.

وعلة طلاق المملوك اثنتين لان طلاق الامة على النصف وجعله اثنتين احتياطا لكمال الفرائض وكذلك في الفرق في العمدة للمتوفي عنها زوجها.

And reason for the divorces of the slaves, two, because a divorce of the slave girls is upon the half, and it has been made to be two, as a precaution in order to complete the Obligation. And similar to that is the difference regarding the waiting period of the widow whose husband has died’.[518]

حدثنا محمد بن ابراهيم بن اسحاق الطالقاني رضي الله عنه قال حدثنا أحمد بن محمد الهمداني عن علي بن الحسن بن علي بن فضال عن أبيه قال: سألت الرضا عليه السلام عن العلة التي من أجلها لا تحل المطلقة للعدة لزوجها حتى تنكح زوجا غيره فقال: ان الله تبارك وتعالى انما اذن في الطلاق مرتين فقال تعالى (الطلاق مرتان فامساك بمعروف أو تسريح باحسان) يعني في التطليقة الثالثة، ولدخوله فيما كره الله تعالى له من الطلاق الثالث حرمها عليه فلا تحل له حتى تنكح زوجا غيره لئلا يوقع الناس الاستخفاف بالطلاق ولا تضار النساء.

Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hassan Bin Ali Bin Fazaal, from his father who said,

‘I asked Al-Rezaasws about the reason due to which the divorced woman is not Permissible for her husband until she married another husband, so heasws said: ‘Allahazwj Blessed and High has Permitted with regards to the divorce, twice. So the High Said [2:229] Divorce (is only Permissible) twice, then keep (them) in good fellowship or let (them) go with kindness – Meaning in the third divorce, and due to the abhorrence for him to enter into the third divorce, Forbidden her unto him. Thus she would not be Permissible unto him until she marries another husband, lest the people fall upon belittling the divorce and hurt the women’.[519]

(277 - العلة التي من أجلها صار عدة المطلقة ثلاثة أشهر) (أو ثلاث حيض. وعدة المتوفي عنها زوجها) (أربعة أشهر وعشرة أيام)

Chapter 277 – The reason due to which the waiting period of the divorced woman came to be of three months or three menstruations; and the waiting period of the one widowed from her husband (came to be of) four months and ten days

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن خالد البرقي عن محمد بن خالد عن محمد بن سليمان الديلمي عن أبي الهيثم قال: سألت أبا الحسن الثاني عليه السلام كيف صارت عدة المطلقة ثلاث حيض أو ثلاثة أشهر وعدة المتوفى عنها زوجها أربعة أشهر وعشرا، قال: أما عدة المطلقة ثلاث حيض أو ثلاثة أشهر فلاستبراء الرحم من الولد، وأما المتوفي عنها زوجها، فان الله تعالى شرط للنساء شرطا فلم يحلهن فيه وفيما شرط عليهن، بل شرط عليهن مثل ما شرط لهن، فأما ما شرط لهن فانه جعل لهن في الايلاء أربعة أشهر لانه علم ان ذلك غاية صبر النساء

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from Muhammad Bin Khalid, from Muhammad Bin Suleyman Al Daylami, from Abu Al Haysam who said,

‘I asked Abu Al-Hassanasws the second, how the waiting period of the divorced woman came to be of three menstruation, or three months, and the waiting period of the one widowed from her husband (came to be of) four months and ten days.

Heasws said: ‘As for the waiting period of the divorced woman being of three menstruations or three months, so it is for the purging of the womb from the child. And as for the one widowed from her husband, so Allahazwj Mighty and Majestic Placed a condition upon the women, and there is no relaxation with regards to it and in what Condition has been Placed upon them. But, the condition against them is similar to what condition has been Placed for them. So as for the condition for them, so it has been Made for them regarding the swear (see Verse 2:226 below) is four months, because Heazwj Knows that is the limit of the patience of the woman (from staying away from the man).

فقال عزوجل: (للذين يؤلون من نسائهم تربص أربعة أشهر) فلم يجز للرجل أكثر من أربعة أشهر في الايلاء لانه علم ان ذلك غاية صبر النساء عن الرجال، وأما ما شرط عليهن، فقال: (عدتهن أربعة أشهر وعشرا) يعني: إذا توفى عنها زوجها فاوجب عليها إذا أصيبت بزوجها وتوفي عنها مثل ما أوجب عليها في حياته إذا آلى منها، وعلم ان غاية صبر المرأة أربعة أشهر في ترك الجماع فمن ثم اوجب عليها ولها.

So the Mighty and Majestic Said [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not Permissible for the man, more than four months regarding the swear, because Heazwj Knows that is the limit of the patience of the woman from (staying away) from the man. And as for the condition against them, so Heazwj Said [2:234] And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days – Meaning, when her husband dies from her, so it is Obligatory upon her when she is hit by the death of her husband similar to what was Obligatory upon her during his lifetime when he swore from her, and Heazwj Knows the limit of the woman is of four months with regards to the neglecting of the copulation. So, from then, it is Obligated against her, and for her’.[520]

أخبرني علي بن حاتم قال: اخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد عن محمد بن بكير عن عبد الله بن سنان قال: قلت لابي عبد الله (ع) لاي علة صار عدة المطلقة ثلاثة أشهر وعدة المتوفي عنها زوجها أربعة أشهر وعشرا، قال: لان حرقة المطلقة تسكن في ثلاثة أشهر، وحرقة المتوفى عنها زوجها لا تسكن إلا أربعة أشهر وعشرا.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Muhammad Bin Bakeyr, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘For which reason did the waiting period of the divorced woman came to be of three months, and the waiting period of the one widowed from her husband (came to be of) four months and ten days?’ Heasws said: ‘Because the sorrow of the divorced woman settles down in three months, and the sorrow of the widowed woman does not settle for four months and ten (days)’.[521]

(باب 278 - العلة التي من أجلها لا تحل الملاعنة لزوجها الذي لا عنها أبدا)

Chapter 278 – The reason due to which the cursed woman is not Permissible for her husband who cursed her, for ever

أخبرني علي بن حاتم قال أخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد عن مروان بن دينار عن أبي الحسن موسى بن جعفر (ع) قال: قلت لاي علة لا تحل الملاعنة لزوجها الذي لا عنها ابدا، قال: لتصديق الايمان لقولهما بالله.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Marwan Bin Dinaar,

(It has been narrated) from Abu Al-Hassan Musaasws Bin Ja’farasws, said, ‘I said, ‘For which reason is the cursed woman not Permissible for her husband who cursed her, forever?’ Heasws said: ‘Due to the ratification of both their words for the swearing by Allahazwj’.[522]

(باب 279 - العلة التي من أجلها لا تقبل شهادة النساء في) (الطلاق ولا في رؤية الهلال)

Chapter 279 – The reason due to which the testimony of the woman is not acceptable with regards to the divorce, nor with regards to sighting of the moon

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن أبا الحسن الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة ترك شهادة النساء في الطلاق والهلال لضعفهن عن الرؤية ومحاباتهن النساء في الطلاق، فلذلك لا يجوز شهادتهن إلا في موضع ضرورة مثل شهادة القابلة، وما لا يجوز للرجال أن ينظروا إليه كضرورة تجويز شهادة أهل الكتاب إذا لم يوجد غيرهم، وفي كتاب الله تبارك وتعالى: (اثنان ذوا عدل منكم) مسلمين (أو آخران من غيركم) كافرين ومثل شهادة الصبيان على القتل إذا لم يوجد غيرهم.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to what he has asked him: ‘The reason for the neglecting the testimony of the women with regards to the divorce and the moon sighting is due to the weakness of the vision and their favouring the women regarding the divorce. So, it is due to that, their testimonies are not allowed except in the place of necessity, similar to the testimony of the midwife, and what is not allowed for the men that they should be looking at like the necessity of the testimony of the People of the Book when others cannot be found. And it is in the Book of Allahazwj Blessed and High [5:106] two just persons from among you Muslims, or two others from among others than you, the unbelievers, and like the testimony of the children upon the murder, when others cannot be found’.[523]

(باب 281 – العلة التي من أجلها تعتد المطلقة من يوم طلقها) (زوجها والمتوفى عنها زوجها تعتد حين يبلغها الخبر)

Chapter 281 – The reason due to which the (start of the) waiting period of divorced woman is from the day her husband divorces her, and the waiting period of woman widowed from her husband is from when the news (of his death) reaches her

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن أحمد ابن محمد بن أبي نصر البزنطي عن أبي الحسن الرضا (ع) في المطلقة ان قامت البينة انه طلقها منذ كذا وكذا وكان عدتها انقضت فقد بانت. والمتوفي عنها زوجها تعتد حين يبلغها (الخبر) لانها تريدان تحد له.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ahmad Ibn Muhammad Bin Abu Nasr Al Bazanty,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws regarding the divorced woman, if the proof is established that she is divorced since such and such a day, and her waiting period has passed, so she has been irrevocably divorced. And the woman widowed from her husband will start her waiting period when the news (of his death) reaches her, because she would want to restrict herself for him (wear black clothes, no adornments, etc.)’.[524]

(باب 282 - العلة التي من أجلها جعل في الزنا أربعة من الشهود) (وفي القتل شاهدان)

Chapter 282 – The reason due to which four witnesses have been Made to be for adultery, and two witnesses for the murder,

أبي رحمه الله عن عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن علي بن اشيم عمن رواه من أصحابنا عن أبي عبد الله (ع) انه قيل له: لم جعل في الزنا أربعة من الشهود، وفي القتل شاهدان؟ فقال: ان الله تعالى أحل لكم المتعة وعلم انها ستنكر عليكم فجعل الاربعة الشهود احتياطا لكم لو لا ذلك لاتى عليكم وقل ما يجتمع أربعة على شهادة بامر واحد.

My father, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asheym, from the one who reported it, from our companions,

(It has been narrated) from Abu Abdullahasws, it having been said to himasws, ‘Why have four witnesses been Made to be regarding adultery, and regarding murder, two witnesses?’ So heasws said: ‘Allahazwj the High Permitted for you the temporary marriage and Knew that it would be denied upon you, therefore Heazwj Made the four witnesses as a precaution for you. Had it not been for that, they (people) would have come to you and said (accusing you of adultery). Four (persons) will not gather upon one testimony with one matter’.[525]

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان: أن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله: جعلت شهادة أربعة في الزنا واثنان في سائر الحقوق لشدة حصب المحصن، لان فيه القتل فجعلت الشهادة فيه مضاعفة مغلظة لما فيه من قتل نفسه وذهاب نسب ولده ولفساد الميراث.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer to his question: ‘The four testimonies have been Made to be with regards to the adultery, and two regarding the rest of the rights, due to the severity of (penalty involved) for the married ones, because therein is the killing (stoning to death), so the testimony was made to be more stricter due to what is therein from the killing of the soul, and the going away of the link to the child, and the spoilage of the inheritance’.[526]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن علي بن أحمد بن محمد عن أبيه عن اسماعيل ابن حماد بن أبي حنيفة عن أبيه حماد عن أبيه أبي حنيفة قال: قلت لابي عبد الله عليه السلام أيهما أشد الزنا أم القتل؟ قال: فقال القتل، قال: فقلت فما بال القتل جاز فيه شاهدان ولا يجوز في الزنا إلا أربعة؟ فقال لي: ما عندكم فيه يا أبا حنيفة، قال: قلت ما عندنا فيه إلا حديث عمر ان الله اخرج في الشهادة كلمتين على العباد قال: قال: ليس كذلك يا أبا حنيفة ولكن الزنا فيه حدان ولا يجوز أن يشهد كل أثنين على واحد لان الرجل والمرأة جميعا عليهما الحد، والقتل انما يقام الحد على القاتل ويدفع عن المقتول.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ali Bin Ahmad Bin Muhammad, from his father, from Ismail Ibn Hamaad Bin Abu Haneefa, from his father, from Hamaad, from his father Abu Haneefa who said,

‘I said to Abu Abdullahasws, ‘Which of the two is more severe, the adultery or the murder?’ So heasws said: ‘The murder’. So I said, ‘So what is the matter that for the murder, two testimonies are allowed, and it is not allowed regarding the adultery except for four?’ So heasws said to me: ‘What is there with you, O Abu Haneefa?’ I said, ‘There is nothing with us except for a Hadeeth of Umar that Allahazwj Took out two words regarding the testimony, upon the servants’. Heasws said : ‘It is not like that, O Abu Haneefa! But, there are two Limits (Punishments) in adultery, and it is not allowed that one would testify upon each of the two, because the Limit is upon both, the man and the woman. And the murder, the Limit would be established upon the murderer, and pushed away from the murdered (victim)’.[527]

(باب 285 - علة تحصين الامة الحر)

Chapter 285 – Reason for the fortification of the slave girl with the free (man)

وما رواه أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن النضر بن سويد عن عاصم بن حميد عن محمد بن مسلم قال: سألت أبا جعفر (ع) عن الرجل يزنى ولم يدخل بأهله يحصن، قال: لا ولا يحصن بالامة

And what my father reported, saying, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who committed adultery and did not copulate with his wife be considered married?’ Heasws said: ‘No, neither would he be considered married by having a slave girl’.

وما حدثني به محمد بن موسى بن المتوكل عن عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن العلاء بن رزين وابن بكر عن محمد بن مسلم قال سألت أبا جعفر (ع) عن الرجل يأتي وليدة امرأته بغير اذنها فقال عليه السلام عليه ما على الزاني يجلد مائة جلدة

And what was narrated to me by Muhammad Bin Musa Bin Al Mutawakkal, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al A’ala Bin Razen and Ibn Bakr, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who comes to the daughter of his wife without her permission. So heasws said: ‘What is upon the adulterer, he would be whipped with one hundred lashes’.

(باب 286 - العلة التي من أجلها فضل الرجال على النساء)

Chapter 286 – The reason due to which is the preference of the man over the woman

حدثنا محمد بن علي ماجيلويه عن عمه عن أحمد بن أبي عبد الله عن أبي الحسن البرقي عن عبد الله بن جبلة عن معاوية بن عمار عن الحسن بن عبد الله عن آبائه عن جده الحسن بن علي بن أبي طالب عليهم السلام قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم عن مسائل فكان فيما سأله ان قال له: ما فضل الرجال على النساء؟ فقال النبي صلى الله عليه وآله: كفضل السماء على الارض، وكفضل الماء على الارض، فالماء يحيى الارض، وبالرجال تحيى النساء لو لا الرجال ما خلقت النساء يقول الله عزوجل: (الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من أموالهم)

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Al Barqy, from Abdullah Bin Jabala, from Muawiya Bin Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather Al-Hassanasws Bin Aliasws Bin Abu Talibasws having said: ‘A number of Jews came to Rasool-Allahsaww. So, a scholar of theirs asked questions. Among what he asked himsaww was that he said to himsaww, ‘What is the preference of the man over the women?’ So the Prophetsaww said: ‘Like the preference of the sky over the earth, and like the preference of the water over the earth, for the water revives the earth, and by the men, the women are revived. Had it not been for the man, the women would not have been Created. Allahazwj Mighty and Majestic is Saying [4:34] Men are the maintainers of women because Allah has Made some of them to excel others and because they spend out of their property’.

قال اليهودي: لاي شئ كان هكذا؟ فقال النبي صلى الله عليه وآله خلق الله تعالى آدم من طين، ومن فضلته وبقيته خلقت حواء، وأول من أطاع النساء آدم، فانزله الله تعالى من الجنة، وقد بين فضل الرجال على النساء في الدنيا ألا ترى إلى النساء كيف يحضن ولا يمكنهن العبادة من القذارة، والرجال لا يصيبهم شئ من الطمث، قال اليهودي صدقت يا محمد.

The Jew said, ‘For which thing was it like this?’ So the Prophetsaww said: ‘Allahazwj the High Created Adamas from clay, and from its remnants and its remainder, Created Hawwaas, and the first one to obey a woman was Adamas, so Allahazwj the High Caused himas to descend from the Paradise. And the preference of the man over the women is evident in the world. Have you not seen the women how they menstruate and the worship is not possible for them due to the filth? And the men, nothing from the menstruation hits them’. The Jew said, ‘Yousaww have spoken the truth, O Muhammadsaww’.[528]

(باب 287 - العلة التي من أجلها لا تحصن المتعة الحر)

Chapter 287 – The reason due to which the temporary marriage does not reckon a free man to be married

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن محمد بن أبي عمير عن هشام وحفص بن البختري عمن ذكره عن أبي عبد الله عليه السلام قال: في الرجل يتزوج المتعة اتحصنه؟ قال: لا انما ذلك على الشئ الدائم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Abu Umeyr, from Hisham and Hafs Bin Al Bakhtary, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said: ‘With regards to the man who marries temporarily, will he be considered married?’ Heasws said: ‘No. But rather, that (being considered married) is upon the thing permanent’.[529]

(باب 288 - العلة التي من أجلها نهى عن طاعة النساء)

Chapter 288 – The reason due to which (men) been Forbidden from obeying the women

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي رحمه الله قال: حدثنى أبي عن جده أحمد بن أبي عبد الله عن أبيه عن محمد بن أبي عمير عن غير واحد عن الصادق جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: شكى رجل من أصحاب أمير المؤمنين عليه السلام نساءه، فقام علي (ع) خطيبا، فقال: معاشر الناس لا تطيعوا النساء على حال، ولا تأمنوهن على مال، ولا تذروهن يدبرن أمر العيال فانهن أن تركن وما أردن اوردنا المهالك، وعصين أمر المالك فانا وجدناهن لا ورع لهن عند حاجتهن ولا صبر لهن عند شهوتهن

Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al narrated to us, from his father, from his grandfather Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Abu Umeyr, from someone else,

(It has been narrated) from Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘A man from the companions of Amir Al-Momineenasws complained about his womenfolk, so Aliasws stood up to address. So heasws said: ‘Group of the people! Do not obey the women upon (any) situation, and do not make them trustees upon wealth, and do not make them as viziers for the management of the dependants, for if they are left upon that they would revolve the affairs to the destruction, and disobey the orders of the Masterazwj, for we have found them that there is no piety for them during their (own personal) needs, nor any patience for them during their desires.

البذخ لهن لازم وان كبرن والعجب لهن لاحق وان عجزن يكون رضاهن في فروجهن لا يشكرن الكثير، إذا منعن القليل ينسين الخير ويذكرن الشر يتهافتن بالبهتان ويتمادين في الطغيان ويتصدين للشيطان فداروهن على كل حال وأحسنوا لهن المقال لعلهن يحسن الفعال.

Luxury is a necessity for them even if they are old, and the self-conceitedness is a certainty for them even if they are frustrated. Their pleasure lies in their private parts. They are not grateful for the abundance. Whenever they are prevented from the little, they would forget the goodness and remember the evil, they snap with the slanders and are deliberately tyrannous, and are haunted by the Satanla. Therefore, dwell upon every situation, and talk good with them, perhaps their deeds would be good’.[530]

(باب 289 - علل نوادر النكاح)

Chapter 289 – Miscellaneous reasons for the marriage

حدثنا محمد بن الحسن رضي الله عنه قال حدثنا محمد بن الحسن الصفار قال: حدثنا أحمد بن محمد بن عيسى عن الحسن بن محبوب عن هشام بن سالم عن الحسين بن زرارة عن أبيه قال: سألت أبا جعفر عليه السلام عن رجل تزوج امرأة على حكمها قال: فقال لا يتجاوز بحكمها مهور آل محمد عليهم السلام اثنتا عشرة أوقية ونش وهو وزن خمسمائة درهم من الفضة،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Al Husayn Bin Zarara, from his father who said,

‘I asked Abu Ja’farasws about a man who marries a woman upon her judgment (stipulation of the dowry). So heasws said: ‘Her ruling should not exceed the dowries of the Progenyasws of Muhammadsaww being twelve ounces (of gold) no more no less, and it is a weight of five hundred Dirhams from the silver’.

قلت: أرأيت أن تزوجها على حكمه ورضيت بذلك، فقال: ما حكم بشئ فهو جايز عليها قليلا كان أو كثيرا، قال: فقلت له كيف لم تجز حكمها عليه واجزت حكمه عليها، قال: فقال لانه حكمها فلم يكن لها أن تجوز ما سن رسول الله صلى الله عليه وآله وتزوج عليه نساؤه فرددتها إلى السنة واجزت حكم الرجل لانها هي حكمت وجعلت الامر في المهر إليه ورضيت بحكمه في ذلك فعليها أن تقبل حكمه في ذلك قليلا كان أم كثيرا.

I said, ‘What is yourasws view if he marries her upon his stipulation (condition) and she is happy with that?’ So heasws said: ‘Whatever he decides so it is allowed upon her, be it little or a lot’. So I said to himasws, ‘How come her stipulation upon him is not allowed whereas his stipulation upon her is allowed?’

So heasws said: ‘Because he left the stipulation upon her and it is not for her that she should exceed what Rasool-Allahsaww had made a Sunnah of, and hesaww married hissaww wives upon, therefore she has to be returned to the Sunnah; and the stipulation of the man is allowed (even though it may exceed the Sunnah) because she is under the stipulation and the matter of the dowry has been made to be for him and she is happy with his stipulation with regards to that. Therefore, it is upon her to accept his stipulation with regards to that, whether it was little or a lot’.[531]

وروي في خبر آخر أن الصادق عليه السلام قال: انما صار الصداق على الرجل دون المرأة وان كان فعلهما واحدا، فان الرجل إذا قضي حاجته منها قام عنها ولم ينتظر فراغها فصار الصداق عليه دونها لذلك.

And in has been reported in a Hadeeth that,

Al-Sadiqasws said: ‘But rather, the dower has come to be upon the man besides the woman, although both their actions are one, for the man, when he has fulfilled his need from her, arises from her, and does not wait her to be free from it. Therefore, the dower is upon him besides her, due to that’.[532]

حدثنا محمد بن علي (الشبامي) أبو الحسين الفقيه بمرو رذ، قال حدثنا أبو حامد أحمد بن محمد بن أحمد بن الحسين قال: حدثنا أبو الحسن أحمد بن خالد الخالدي قال حدثنا محمد بن أحمد بن صالح التميمي قال: حدثنا أبي أحمد بن صالح التميمي قال: حدثنا محمد بن حاتم العطار عن حماد بن عمرو عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب عليه السلام، في حديث طويل يذكر فيه وصية النبي صلى الله عليه وآله، ويقول فيها: ان رسول الله صلى الله عليه وآله كره أن يغشى الرجل امرأته وهي حائض فان فعل وخرج الولد مجذوما، أو به برص فلا يلو من إلا نفسه وكره أن يأتي الرجل أهله وقد احتلم حتى يغتسل من الاحتلام، فان فعل ذلك. خرج الولد مجنونا فلا يلو من إلا نفسه.

Muhammad Bin Ali  Abu Al Husayn(Al Shabamy), the jurist at Merouzad narrated to us, from Abu Haamid Ahmad Bin Muhammad Bin Ahmad Bin Al Husayn, from Abu Al Hassan Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemy, from Abu Ahmad Bin Salih Al Tameemy, from Muhammad Bin Hatim Al Ataar, from Hamaad Bin Amro,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from grandfatherasws, from Aliasws Bin Abu Talibasws, in a lengthy Hadeeth mentioning in it the will of the Prophetsaww, and saying in it that: ‘Rasool-Allahsaww abhorred that the man overwhelms his wife and she is menstruating, for if he were to do it, and the child comes out with vitiligo or with leprosy, therefore he should not blame anyone except for himself; and hesaww abhorred that the man would come to his wife, and he has had seminal discharge, until he has washed from the seminal discharge, for if he were to do that, and the child comes out as insane, so he should not blame anyone except for himself’.[533]

حدثنا محمد بن أحمد السناني رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي قال: حدثنا سهل بن زياد الآدمي عن عبد العظيم عن عبد الله الحسنى قال حدثني علي بن محمد العسكري عن أبيه محمد بن علي عن أبيه الرضا علي بن موسي عن أبيه موسى عن أبيه جعفر عن أبيه عليهم السلام قال: يكره للرجل أن يجامع في أول ليلة من الشهر وفي وسطه وفي آخره فانه من فعل ذلك خرج الولد مجنونا ألا ترى ان المجنون أكثر ما يصرع في أول الشهر ووسطه وآخره.

Muhammad Bin Ahmad Al Sanany narrated to us, Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad Al Admay, from Abdul Azeem, from Abdullah Al Hasany,

(It has been narrated) from Aliasws Bin Muhammad Al-Askaryasws, from hisasws fatherasws Muhammadasws Bin Aliasws, from hisasws fatherasws Al-Reza Aliasws Bin Musaasws, from hisasws fatherasws Musaasws, from hisasws fatherasws Ja’farasws, from his fatherasws having said: ‘It is disliked for the man that he should copulate in the first night of the month, and in the middle of it, and at the end of it, for if he were to do that, the child would come out as insane. Have you not seen that the insane mostly have epileptic fits in the first of the month, and the middle of it, and the end of it?’

وقال عليه السلام: من تزوج والقمر في العقرب لم ير الحسنى.

And heasws said: ‘The one who marries and the moon is in the scorpio, will never see goodness’.

وقال عليه السلام: من تزوج في محاق الشهر فليسلم لسقط الولد.

And heasws said: ‘The one who marries during the ‘Mahaaq’ of the month (27th or 28th or 29th) so let him accept the miscarriage of the child’.[534]

حدثنا محمد بن ابراهيم أبو العباس الطالقاني رحمه الله قال: حدثنا أبو سعيد الحسن بن علي العدوي قال حدثنا يوسف بن يحيى الاصبهاني أبو يعقوب قال حدثنا أبو علي اسماعيل بن حاتم قال: حدثنا أبو جعفر احمد بن صالح بن سعيد المكي قال حدثنا عمر بن حفص عن اسحاق بن نجيح عن حصين عن مجاهد عن ابي سعيد الخدري قال: اوصى رسول الله صلى الله عليه وآله علي بن أبي طالب عليه السلام فقال: يا علي إذا دخلت العروس بيتك فاخلع خفها حين تجلس وأغسل رجليها وصب الماء من باب دارك إلى أقصى دارك فانك إذا فعلت ذلك اخرج الله من دارك سبعين لونا من الفقر وأدخل فيها سبعين لونا من البركة وأنزل عليك سبعين رحمة ترفرف على رأس العروس حتى تنال بركتها كل زاوية في بيتك وتأمن العروس من الجنون والجذام والبرص أو يصيبها ما دامت في تلك الدار، وامنع العروس في اسبوعها من الالبان والخل والكزبرة و التفاحة الحامضة من هذه الاربعة الاشياء.

Muhammad Bin Ibrahim Abu Al Abbas Al Talaqany narrated to us, from Abu Saeed Al Hassan Bin Ali Al Adawy, from Yusuf Bin Yahya Al Asbahany Abu Yaqoub, from Abu Ali Ismail Bin Hatim, from Abu Ja’far Ahmad Bin Salih Bin saeed Al Makky, from Umar Bin Hafs, from Is’haq Bin Naji’h, from Haseyn, from Mujahid, from Abu Saeed Al Khudry who said,

‘Rasool-Allahsaww bequeathed to Aliasws Bin Abu Talibasws, so hesaww said: ‘O Aliasws! When the bride enters yourasws house, so take off her shoes when she sits down, and wash her two feet, and sprinkle the water from the door of yourasws house to the remote places of yourasws house. So if youasws were to do that, Allahazwj would Extract from yourasws house, seventy types of poverty, and Enter into it seventy types of Blessings, and Send down upon youasws seventy Mercies hovering upon the head of the bride, until youasws would attain her Blessings in each nook and cranny in yourasws house, and the bride would be secure from the insanity, and the vitiligo, and the leprosy which may have hit her, for as long as she is in that house. And prevent the bride in her (first) week, from the dairy products, and the vinegar, and the coriander, and the sour apples, from these four things’.

فقال علي عليه السلام: يا رسول الله ولاي شئ امنعها هذه الاشياء الاربعة؟ قال: الرحم تعقم وتبرد من هذه الاربعة الاشياء عن الولد وحصيرة في ناحية البيت خير من امرأة لا تلد، فقال علي (ع): يا رسول الله فما بال الخل تمنع منها؟ قال: إذا حاضت على الخل لم تطهر أبدا بتمام، والكزبرة تثير الحيض في بطنها وتشدد عليها الولادة. والتفاحة الحامضة تقلع حيضها، فيصير داء عليها،

So Aliasws said: ‘O Rasool-Allahsaww! For which reason should Iasws prevent her from these four things?’ Hesaww said: ‘The womb gets sterilised and cold due to these four things from the (giving of) birth, and a mat in the area of the house is better than a woman who does not give birth’. So Aliasws said: ‘O Rasool-Allahsaww! What is the matter with the vinegar, to be prevented from her?’ Hesaww said: ‘Whenever she menstruates upon the vinegar, she does not get purified completely, ever, and the coriander stirs the menstruation (further) in her belly, and the birth would be difficult for her. And the sour apple takes off her menstruation, so it becomes an illness upon her’.

قال: يا علي لا تجامع امرأتك في أول الشهر ووسطه وآخره، فان الجنون والجذام والخبل يسرع إليها وإلى ولدها.

O Aliasws! Do not copulate with yourasws wife during the first of the months, and the middle of it, and at the end of it, for the insanity, and the vitiligo, and the dementia would hasten towards her and to her child.

يا علي لا تجامع امرأتك بعد الظهر، فانه ان قضي بينكما ولد في ذلك الوقت يكون أحول والشيطان يفرح بالحول في الانسان.

O Aliasws! Do not copulate with yourasws wife are the midday, for if a child is conceived for the two of youasws during that time, it would be squint-eyed, and the Satanla rejoices at the squint-eyed ones among the humans.

يا علي لا تتكلم عند الجماع كثيرا فانه ان قضى بينكما ولد لا يؤمن أن يكون أخرس، ولا تنظر إلى فرج امرأتك وغض بصرك عند الجماع، فان النظر إلى الفرج يورث العمى - يعني في الولد –

O Aliasws! Do not speak a lot during the copulation, for if a child were to be conceived by both of youasws, it is not safe that it would be dumb. And do not look at the private part of yourasws wife, and close yourasws eyes during the copulation, for in the looking at the private part inherits the blindness – meaning in the child.

يا علي لا تجامع امرأتك بشهوة امرأة غيرك فانني اخشى ان قضي بينكما ولد ان يكون مخنثا مؤنثا مخبلا.

O Aliasws! Do not copulate with yourasws wife with the desire for another woman, for Isaww fear that if a child is conceived by both of youasws, it would become a sissy (weak), effeminate, demented.

يا علي إذا كنت جنبا في الفراش مع امرأتك فلا تقرأ القرآن، فاني اخشى أن ينزل عليكما نار من السماء فتحرقكما.

O Aliasws! If youasws are at the side of the bed along with yourasws wife, so do not recite the Quran, for Isaww fear that a fire from the sky would descend upon the two of youasws, so it would incinerate youasws both’.

يا علي لا تجامع امرأتك إلا ومعك خرقة ومع امرأتك خرقة ولا تمسحا بخرقة واحدة، فتقع الشهوة على الشهوة، وإن ذلك يعقب العداوة بينكما ثم يؤديكما إلى الفرقة والطلاق.

O Aliasws! Do not copulate with yourasws wife except with you is a towel, and with yourasws wife is a towel. And do not wipe with one towel, for the desire would fall upon the desire, and consequentially there would be enmity between the two of you, and it would invite the two of you to the separation and the divorce.

يا علي لا تجامع امرأتك من قيام فان ذلك من فعل الحمير وان قضى بينكما ولد يكون بوالا في الفراش كالحمير البوالة في كل مكان.

O Aliasws! Do not copulate with yourasws wife while standing, for that is from the deeds of the donkeys, and if a child is conceived in between you twoasws, it would be urinating in the bed like the donkeys urinate in every place.

يا علي لا تجامع امرأتك في ليلة الفطر فانه ان قضي بينكما ولد فيكبر ذلك الولد ولا يصيب ولدا إلى على كبر السن.

O Aliasws! Do not copulate with yourasws wife during the day of (Eid) Al-Fitr, of if a child is conceived in between you twoasws, so that child would grow up to be old, and he would not give birth up to the old age.

يا علي لا تجامع امرأتك ليلة الاضحى فانه ان قضى بينكما ولد يكون له ست أصابع أو أربع.

O Aliasws! Do not copulate with your wife on the night of (Eid) Al-Azha, for if a child is conceived in between you twoasws, it would have either six fingers for it, or four.

يا علي لا تجامع امرأتك تحت شجرة مثمرة فانه ان قضى بينكما ولد يكون جلادا قتالا عريفا.

O Aliasws! Do not copulate with yourasws wife under a fruit bearing tree, for if a child is conceived in between you twoasws, it would be well known as an executioner, a killer.

يا علي لا تجامع امرأتك في وجه الشمس وتلالؤها إلا ان ترخى عليكما سترا، فان ان قضي بينكما ولد لا يزال في بؤس وفقر حتى يموت.

O Aliasws! Do not copulate with yourasws wife in the face of the sun and its emergence except that youasws loosen a veil upon the both of youasws, for if a child is conceived in between you twoasws, it would not cease to be in (financial) straitness and poverty until it dies.

يا علي لا تجامع اهلك بين الاذان والاقامة، فانه ان قضى بينكما ولد يكون حريصا على اهراق الدماء.

O Aliasws! Do not copulate with yourasws wife between the two Azans and the Iqamas, for if a child is conceived in between you twoasws, it would be keen for shedding the blood.

يا علي إذا حملت امرأتك فلا تجامعها إلا وأنت على وضوء، فانه ان قضى بينكما ولد يكون اعمى القلب، بخيل اليد.

O Aliasws! When yourasws wife becomes pregnant, so do not copulate with her, except and you are upon ablution, for it a child is conceived in between you twoasws, it would be blind of heart, stingy of hand.

يا علي لا تجامع اهلك في النصف من شعبان، فانه ان قضى بينكما ولد يكون مشوها ذا شأمة في شعره ووجهه.

O Aliasws! Do not copulate with yourasws wife during the middle of Shaban, for if a child is conceived in between you twoasws, it would be distorted, with a mole in its hair and its face.

يا علي لا تجامع اهلك في آخر درجة منه – يعني إذا بقى يومان – فانه ان قضى بينكما ولد كان مقدما.

O Aliasws! Do not copulate with your wife at the end point from it – meaning when there remain two days (of Shaban) – for if a child is conceived in between you two, it would be premature.

يا علي لا تجامع اهلك على شهوة اختها فان قضى بينكما ولد يكون عشارا أو عونا للظالم ويكون هلاك فئام من الناس على يديه.

O Aliasws! Do not copulate with yourasws wife upon desire for her sister, for if a child is conceived in between you two, it would be either a tax collector, or a supporter of the unjust, and a lot of people would be destroyed upon his hands.

يا علي لا تجامع اهلك على سقوف البنيان فانه إذا قضى بينكما ولد يكون منافقا مماريا مبتدعا

O Aliasws! Do not copulate with yourasws wife upon the ceiling of the building, for if a child is conceived in between you two, it would be a hypocrite, argumentative, an innovator.

يا علي وإذا خرجت في سفر فلا تجامع اهلك تلك الليلة فانه ان قضى بينكما ولد، فانه ينفق ماله في غير حق. وقرأ رسول الله صلى الله عليه وآله وسلم (ان المبذرين كانوا اخوان الشياطين).

O Aliasws! And when you go out on a journey, so do not copulate with yourasws wife during that night, for if a child is conceived in between you two, so it would spend his wealth other than rightfully’. And Rasool-Allahsaww recited [17:27] Surely the squanderers were always the brothers of the Satans’.

يا علي لا تجامع اهلك إذا خرجت إلى مسيرة ثلاثة أيام ولياليهن فانه إن قضى بينكما ولد يكون عونا لكل ظالم عليك.

O Aliasws! Do not copulate with yourasws wife when youasws go out on a trip, for three days and three nights, if a child is conceived in between you two, it would be a supporter of every unjust one against youasws’. 

يا علي عليك بالجماع ليلة الاثنين فانه إن قضى بينكما ولد يكون حافظا لكتاب الله راضيا بما قسم الله عزوجل

O Aliasws! It is upon youasws to copulate with yourasws wife on the day of Monday, for if a child is conceived in between you two, it would be a memoriser of the Book of Allahazwj, happy with whatever Allahazwj Mighty and Majestic Distributes to him.

يا علي ان جامعت اهلك في ليلة الثلاثاء، فانه يرزق الشهادة بعد شهادة أن لا إله إلا الله وأن محمدا رسول الله ولا يعذبه الله عزوجل مع المشركين ويكون طيب النكهة من الفم رحيم القلب سخى اليد طاهر اللسان من الغيبة، والكذب والبهتان

O Aliasws! If youasws were to copulate with yourasws wife on the night of Tuesday, so it (child born) would be given the sustenance of a testimony after the two testimonies of ‘There is no god except for Allahazwj, and that Muhammadsaww is Rasool-Allahsaww’, and Allahazwj Mighty and Majestic  would not Punish him with the Polytheists, and he would be good of flavour from the mouth, merciful of heart, generous of the hand, clean of the tongue from the backbiting, and the lying, and the slandering.

يا علي وان جامعت اهلك ليلة الخمس فقضى بينكما ولد فانه يكون حاكما من الحكام أو عالما من العلماء وان جامعتها يوم الخميس عند زوال الشمس عن كبد السماء فقضى بينكما ولد فان الشيطان لا يقربه حتى يشيب، ويكون فهما، ويرزقه الله السلامة في الدين والدنيا،

O Aliasws! And if youasws were to copulate with yourasws wife on the night of Thursday, and if a child is conceived in between you two, so the Satanla would not get close to him until he is a youth, and becomes of understanding, And Allahazwj would Grant him the safety in the world and the hereafter.

وان جامعتها ليلة الجمعة وكان بينكما ولد يكون خطيبا قوالا مفوها. وان جامعتها يوم الجمعة بعد العصر فقضى بينكما ولد فانه يكون معروفا مشهورا عالما. وان جامعتها ليلة الجمعة بعد العشاء الآخرة فانه يرجى أن يكون الولد بدلا من الابدال إن شاء الله.

And if youasws were to copulate with her on the night of Friday, and there was to be a child in between you two, it would be a preachers, an eloquent orator. And if youasws were to copulate on the day of Friday after Al-Asr, and a child is conceived in between you two, so it would be well know, famous scholar. And if youasws were to copulate with her on the night of Friday after Al-Isha the last, so it is hoped that he would be the boy in substitution from the substituted (girl), if Allahazwj so Desires it.

يا علي لا تجامع اهلك في أول ساعة من الليل فانه ان قضى بينكما ولد لا يؤمن أن يكون ساحرا مؤثرا للدنيا على الآخرة.

O Aliasws, do not copulate with yourasws wife during the first time of the night, for it a child is conceived in between you two, it would be a magician, preferring for the world over the hereafter.

يا علي احفظ وصيتي هذه كما حفظتها عن جبرئيل عليه السلام.

O Aliasws! Preserve this bequest of minesaww, just as Isaww have preserved in from Jibraeelas’.[535]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار رحمه الله عن ابراهيم بن هاشم عن صالح بن سعيد وغيره من أصحاب يونس عن يونس عن اصحابه عن أبي جعفر (ع) وأبي عبد الله عليه السلام قال: قلت رجل لحقت امرأته بالكفار، وقد قال الله عزوجل في كتابه (وإن فاتكم شئ من أزواجكم إلى الكفار فعاقبتم فأتوا الذين ذهبت ازواجهم مثل ما انفقوا) ما معنى العقوبة هاهنا؟ قال: ان الذي ذهبت امرأته فعاقب على امرأة اخرى غيرها - يعني تزوجها - فإذا هو تزوج امرأة اخرى غيرها فعلى الامام أن يعطيه مهر امرأته الذاهبة

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Salih Bin Saeed and another from the companions of Yunus, from Yusun, from his companion,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws, said, ‘I said, ‘A man’s wife attached herself with the Infidels, and Allahazwj Mighty and Majestic Says in Hisazwj Book [60:11] And if any of your wives has passed away from you to the unbelievers, then your turn comes (for sanctioning), give to those whose wives have gone away the like of what they have spent. What is the Meaning of the sanctioning over here?’ Heasws said: ‘The one who wife has gone away, so the sanction is upon another woman – meaning marrying her. So when he marries another woman, other than her, so it is upon the Imamasws than heasws gives the dower of his wife who has gone away’.

فسألته فكيف صار المؤمنون يردون على زوجها المهر بغير فعل منهم في ذهابها وعلى المؤمنين أن يردوا على زوجها ما انفق عليها مما يصيب المؤمنون، قال يرد الامام عليه أصابوا من الكفار أو لم يصيبوا لان على الامام أن ينجز حاجته من تحت يده وان حضرت القسمة فله أن يسد كل نائبة تنوبة قبل القسمة وان بقى بعد ذلك شئ قسمه بينهم وان لم يبق لهم شئ فلا شئ لهم.

So I asked himasws, ‘So how did it become so that the Believers have to return the dower to her husband without a deed from them with regards to her going away, and it is upon the Believers that they should be returning to her husband what he had spent upon her, from whatever the Believers have achieved?’ Heasws said: ‘The Imamasws would return to him, whether he has achieved anything (from the war booty) from the Infidels or has not achieved it, because it is upon the Imamasws that heasws recompenses his need from what is under hisasws hand (control), and if the distribution (of the war booty) presents itself, so it is for himasws that heasws plugs the hole of each loss before the distribution, and if something were to remain after that, heasws would distribute it between them, and if there does not remain anything for them, so there would be nothing for them’.[536]

أبي رحمه الله عن سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن الحسن بن محبوب عن جميل عن أبي عبيدة عن أبي عبد الله (ع) في الرجل يتزوج المرأة البكر أو الثيب فيرخي عليه وعليها الستر أو يغلق عليه وعليها الباب، ثم يطلقها فتقول: لم يمسني ويقول هو لم امسها، قال: لا يصدقان لانها تدفع عن نفسها العدة والرجل يدفع عن نفسه المهر.

My father, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws regarding the man who marries the virgin woman, or divorced. So there was loosened a veil upon him and her, or a door was locked upon him and her, then he divorced her, so she was saying, ‘He did not touch me’, and he was saying, ‘I did not touch her’. Heasws said: ‘Do not ratify both of them because she wants to repel the waiting period from herself, and the man wants to repel the dowry from himself’.[537] 

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن أحمد عن ابراهيم بن هاشم عن الحسين بن الحسن القزويني عن سليمان بن جعفر البصري عن عبد الله بن الحسين بن زيد بن علي بن أبي طالب عن أبيه عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله إذا تجامع الرجل والمرأة فلا يتعريان فعل الحمارين فان الملائكة تخرج من بينهما إذا فعلا ذلك.

My father said, ‘Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Al Husayn Bin Al Hassan Al Qazwiny, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al Husayn Bin Zayd, son of Ali Bin Abu Talib asws, from his father,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘When the man and the woman copulate, so they should not strip, and do the deed of two donkeys, for the Angels go out from between the two of them when they do that’.[538]

(باب 290 - العلة التي من أجلها يكره النفخ في القدح)

Chapter 290 – The reason due to which it is disliked to blow into a mug

أخبرني علي بن حاتم قال: حدثنا محمد بن جعفر بن الحسين المخزومي قال: حدثنا محمد بن عيسى بن زياد عن الحسن بن علي بن فضال عن ثعلبة عن بكار بن أبي بكر الحضرمي عن أبي عبد الله عليه السلام في الرجل ينفخ في القدح، قال: لا بأس وانما يكره ذلك معه غيره كراهية أن يعاقبه وعن الرجل يتفخ في الطعام: قال اليس انما يريد يبرده، قال: نعم، قال: لا بأس.

Ali Bin Hatim informed me, from Muhammad Bin Ja’far Bin Al Husayn Al Makhzamy, from Muhammad Bin Isa Bin Ziyad, from Al Hassan Bin Ali Bin Fazaal, from Sa’albat, from Bakaar Bin Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws regarding the man who blows into the mug. Heasws said: ‘There is no problem. But rather that is disliked when there is someone else (participating) with him (in drinking from it)’. And about the man who blows in the food, heasws said: ‘But rather, does he not intend to cool it down?’ I said, ‘Yes’. Heasws said : ‘No problem’.[539]

(باب 291 - العلة التي من أجلها لا يجوز للرجل أن يؤاجر) (الارض بحنطة وشعير ويزرعها الحنطة والشعير) (ويجوز له أن يؤاجرها بالذهب والفضة)

Chapter 291 – The reason due to which it is not allowed for the man that he recompenses (pays a wage) of (farming of) the land by barley and he farmed wheat and barley, and it is allowed for him that he recompenses it with the gold and the silver

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن غير واحد عن أبي جعفر وأبي عبد الله عليهما السلام انهما سئلا: ما العلة التي من أجلها لا يجوز أن يؤاجرها الارض بالطعام، ويؤاجرها بالذهب والفضة؟ قال: العلة في ذلك ان الذي يخرج منها حنطة وشعير ولا يجوز اجاره حنطة بحنطة ولا شعير بشعير.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from someone else,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws, both having been asked, ‘What is the reason due to which it is not allowed that one can recompense (the farming of) the land with the food, and can recompense it with the gold and the silver?’ Heasws said: ‘The reason with regards to that is that which comes out from it, wheat and barley, and it is not allowed to recompense it with wheat by wheat, and barley by barley’.[540]

(باب 292 - العلة التي من أجلها لا يجوز تطويل) (شعر الشارب والابط والعانة)

Chapter 292 – The reason due to which it is not allowed to lengthen the moustache, and the armpit hair, and the pubic (hair)

حدثني محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن الحسين بن يزيد عن اسماعيل بن مسلم عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لا يطولن أحدكم شاربه ولا عانته ولا شعر أبطيه فان الشيطان يتخذها مخابئا بستتر بها.

Muhammad Bin Ali Majaylawiya narrated to me, from Ali Bin Ibrahim, from his father, from Al Husayn Bin Yazeed, from Ismail Bin Muslim,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Let not one of you lengthen his moustache, nor his pubic (hair), nor the hair of his armpit, for the Satanla takes it as a hideout to veil himselfla by’.[541]

(باب 293 - العلة التي من أجلها صار مولى الرجل منه)

Chapter 293 – The reason due to which the slave of the man came to be understood as being from him

أخبرني علي بن حاتم قال: اخبرنا الحسين بن محمد قال: اخبرنا احمد بن محمد السياري عن العمركى عمن ذكره عن أبي عبد الله عليه السلام قال: قلت لم قلتم مولى الرجل منه، قال: لانه خلق من طينته، ثم فرق بينهما فرده السبي إليه فعطف عليه ما كان فيه منه فاعتقه فلذلك هو منه.

Ali Bin Hatim informed me, from Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Al Sayyari, from Al Amarky, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘Why are youasws saying the slave of the man as being from him?’ Heasws said: ‘Because he has been created from his clay, then separation was effected between the two of them, so the captive is referred to him, and he is kind towards him whatever was in it from him, so he frees him. Thus, it is due to that, he is from him’.[542]

(باب 294 - علة النهي عن القرآن بين الفواكه)

Chapter 294 – Reason for the Prohibition of pairing between the fruits

أبي رحمه الله قال: حدثنى سعد بن عبد الله قال: حدثنا أحمد بن أبي عبد الله البرقي قال: حدثنا موسى بن القاسم البجلي قال: حدثنا علي بن جعفر عن اخيه موسى بن جعفر عليه السلام قال: سألته عن القرآن بين التين والتمر وسائر الفواكه قال: نهى رسول الله صلى الله عليه وآله عن القران، فان كنت وحدك فكل كيف احببت، وان كنت مع قوم مسلمين فلا تقرن.

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Ahmad Bin Abu Abdullah Al Barqy, from Musa Bin Al Qasim Al Bajaly,

(It has been narrated) from Ali son of Ja’farasws, from his brother Musaasws Bin Ja’farasws, said, ‘I asked himasws about the pairing between the fig and the date (for eating), and the rest of the fruits. Heasws said: ‘Rasool-Allahsaww prohibited the pairing, so if you are alone, so eat howsoever you like to, and if you are with a group of Muslims, so do not pair’.[543]

––––––––

(باب 295 - علة كراهية الثوم والبصل والكراث)

Chapter 295 – Reason for the abhorrence of the garlic, and the onions, and the leeks

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال حدثنا محمد بن الحسن عن ابن أبي عمير عن ابن اذينة عن محمد بن مسلم عن أبي جعفر عليه السلام قال: سألته عن الثوم: فقال: انما نهى رسول الله صلى الله عليه وآله عنه لريحه، فقال: من اكل هذه البقلة المنتنة فلا يقرب مسجدنا، فاما من اكله ولم يأت المسجد فلا بأس.

My father said, ‘Sa’ad Bin Abdullah, from Muhammad Bin Al Hassan, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the garlic, so heasws said : ‘But rather, Rasool-Allahsaww prohibited from it due to its smell, so hesaww said: ‘The one who eats these fetid vegetables, so he should not come near our Masjid. So, as for the one who eats it and does not come to the Masjid, so there is no problem’.[544]

أخبرني علي بن حاتم قال: حدثنا محمد بن جعفر الرزاز قال: حدثنا عبد الله بن محمد بن خلف عن الحسن بن علي الوشاء عن محمد بن سنان، قال: سألت أبا عبد الله عليه السلام عن اكل البصل والكراث، فقال: لا بأس بأكله مطبوخا وغير مطبوخ، ولكن ان اكل منه ماله اذى فلا يخرج إلى المسجد كراهية اذاه على من يجالس.

Ali Bin Hatim informed me, from Muhammmad Bin Ja’far Al Razaz, from Abdullah Bin Muhammad Bin Khalaf, from Al Hassan Bin Ali Al Washa, from Muhammad Bin Sinan who said,

‘I asked Abu Abdullahasws about eating the onions and the leeks, so heasws said : ‘There is no problem with eating it, cooked and uncooked, but eating from it is harmful (smell for others), so do not going out to the Masjid is disliked to be harmful upon the person one sits with’.[545]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله عن أبيه عن فضالة عن داود بن فرقد عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله من اكل هذه البقلة فلا يقرب مسجدنا. ولم يقل انها حرام.

Muhammad Bin Musa Bin Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from his father, from Fazalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who eats these vegetables (garlic, onions and leeks), so he should not go near our Masjid’, and hesaww did not say it is Prohibited’.[546]

––––––––

(باب 296 - العلة التي من أجلها سمى تبع تبعا)

Chapter 296 – The reason due to which Tab’a was named as Tab’a (follow)

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا أبي عن علي بن موسى الرضا عن ابيه عن آبائه عليهم السلام ان علي بن أبي طالب عليه السلام سئل لم سمي تبع تبعا؟ قال: لانه كان غلاما كاتبا وكان يكتب لملك كان قبله وكان إذا كتب، كتب: بسم الله الذي خلق صبحا وريحا، فقال الملك: اكتب وابدأ باسم ملك الرعد، فقال: لا لا ابدأ إلا باسم إلهي، ثم اعطف على حاجتك، فشكر الله تعالى له ذلك فأعطاه ملك ذلك الملك فتابعه الناس على ذلك فسمي تبعا.

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabalat Al Wa’iz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Tai’y, from his father,

(It has been narrated) from Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws forefathersasws that Aliasws Bin Abu Talibasws was asked, ‘Why was Tab’a named as Tab’a?’ Heasws said: ‘Because there used to be a slave who was a scribe, and he used to write on behalf of the king who was before him, and whenever he used to write, wrote, ‘In the Name of Allahazwj Who Created the morning and the winds’. So the king said, ‘Write, and begin with the name of the king of the thunder’. So he said, ‘No, No, never, except by the Name of my God, then (state) your need’. So Allahazwj the High was Grateful to him for that, so Heazwj Gave the kingdom of that king to him. So the people followed him upon that, thus he was named as Tab’a’.[547] 

(باب 297 - العلة التي من أجلها نهى عن الفرار من الوباء)

Chapter 297 – The reason due to which it is forbidden to flee from the epidemic

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله عن ابن محبوب عن عاصم بن حميد عن علي ابن المغيرة قال: قلت لابي عبد الله عليه السلام القوم يكونون في البلد يقع فيها الموت ألهم أن يتحولوا عنها إلى غيرها؟ قال: نعم، قلت: بلغنا ان رسول الله صلى الله عليه وآله عاب قوما بذلك، فقال اولئك كانوا رتبة بازاء العدو، فامرهم رسول الله صلى الله عليه وآله ان يثبتوا في مواضعهم، ولا يتحولوا منه إلى غيره، فلما وقع فيهم الموت تحولوا من ذلك المكان إلى غيره، فكان تحويلهم من ذلك المكان إلى غيره كالفرار من الزحف

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Ibn Mahboub, from Aasim Bin Hameed, from Ali Ibn Al Mugheira who said,

‘I said to Abu Abdullahasws, ‘The people who happen to be in the city in which the death occurs (due to an epidemic), is it for them to transfer from it to another?’ Heasws said : ‘Yes’. I said, ‘It has reached us that Rasool-Allahsaww faulted a people by that’. So heasws said: ‘Those were the rank who faced the enemy, so Rasool-Allahsaww ordered them that they remain steadfast in their places, and not to transfer from it to another. So when the death (by epidemic) occurred among them, they transferred from that place to another. So, their transference from that place to another would have been like the fleeing from the army’.[548]

وبهذا الاسناد عن ابن محبوب عن جميل بن صالح عن أبي مريم عن أبي جعفر (ع) في قوله (وأرسل عليهم طيرا أبابيل ترميهم بحجارة من سجيل) فقال هؤلاء أهل مدينة كانت على ساحل البحر إلى المشرق فيما بين اليمامة والبحرين يخيفون السبيل ويأتون المنكر، فارسل عليهم طيرا جائتهم من قبل البحر رؤسها كامثال رؤس السباع، وأبصارها كابصار السباع من الطير مع كل طير ثلاثة أحجار، حجران في مخالبه، وحجر في منقاره، فجعلت ترميهم بها حتى جدرت أجسادهم

And by this chain, from Ibn Mahboub, from Jameel Bin Salih, from Abu Maryam,

(It has been narrated) from Abu Ja’farasws regarding Hisazwj Words [105:3] And send down (to prey) upon them birds in flocks, so heasws said: ‘They were the people of a city which was at the coast of the sea to the east in what is between Al-Yamama and Al-Bahrain, frightening upon the way, and coming to the evil. So Allahazwj Sent bird upon them, which came to them from the sea. Their heads were like the heads of the predators, and their claws were like the claws of the predatory birds. With every bird were three stones, two stones in their claws, and a stone in its beak. So they went on to pelt these until their bodies became blistered.

فقتلهم الله تعالى بها، وما كانوا قبل ذلك رأوا شيئا من ذلك الطير ولا شيئا من الجدري، ومن أفلت منهم انطلقوا حتى بلغوا حضر موت واد باليمن أرسل الله تعالى عليهم سيلا فغرقهم، ولا رأوا في ذلك الوادي ماء قبل ذلك فلذلك سمي حضر موت حين ما توافيه.

Thus, Allahazwj Killed them by it, and there was not seen before that anything from those birds, nor anything from such blisters; and the ones who escaped from them, went away until they reached Hazramout, a valley at Yemen. Allahazwj the High Sent against them a torrent, so they were drowned. And there had not been seen in that valley before that, therefore it was due to that is has been named as Hazramout, there they had died’.[549]

(باب 298 - العلة التي من أجلها يؤخر الله عزوجل العقوبة عن العباد)

Chapter 298 – The reason due to which Allahazwj Mighty and Majestic Delays the Punishment from the servants

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن العمركى عن علي بن جعفر عن أخيه موسى بن جعفر عن أبيه عن علي (ع) قال: ان الله تعالى إذا أراد أن يصيب أهل الارض بعذاب، قال: لولا الذين يتحابون بجلالي ويعمرون مساجدي ويستغفرون بالاسحار لانزلت عذابي.

My father said, ‘Muhammad Bin Yahya Al Attar narrated to us, from Al Amraky,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws Bin Ja’farasws, from hisasws fatherasws, from Aliasws having said : ‘Allahazwj the High, whenever Heazwj Intends to Hit the people of the earth with Punishment, Says: “Had there not been those who are awed by Myazwj Majesty, and are populating Myazwj Masjid, and are seeking Forgiveness by wakefulness (at night), Iazwj would have Sent down Myazwj Punishment’.[550]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن علي بن الحكم عن سيف بن عميرة عن سعد بن طريف عن الاصبع بن نباتة قال: قال أمير المؤمنين (ع): إن الله تعالى ليهم بعذاب أهل الارض جميعا حتى لا يريد ان يحاشي منهم احدا إذا عملوا بالمعاصى وأجترحوا السيئات، فإذا نظر إلى الشيب ناقلي اقدامهم إلى الصلوات والولدان يتعلمون القران رحمهم واخر عنهم ذلك.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nabata who said,

‘Amir Al-Momineenasws said: ‘Allahazwj the High Affects the entire people of the earth with the Punishment until there does not remain any one excluded from among them, whenever they perform disobedient deeds and indulging in the evil deeds. But, when Heazwj Looks at the grey-haired wobbling upon their feet to the Prayers, and the children learning the Quran, Heazwj Shows Mercy upon them and Delays that (Punishment) from them’.[551]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر عن هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عليه السلام قال: قال أبي عليه السلام: قال أمير المؤمنين عليه السلام قال رسول الله صلى الله عليه وآله وسلم ان الله جل جلاله إذا رأى أهل قرية قد أسرفوا في المعاصي وفيها ثلاثة نفر من المؤمنين ناداهم جل جلاله وتقدست اسماؤه يا أهل معصيتي لو لا ما فيكم من المؤمنين المتحابين بجلالي العامرين بصلاتهم ارضى ومساجدي المستغفرين بالاسحار خوفا مني لانزلت بكم عذابي ثم لا ابالي.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’far Bin Muhammadasws having said: ‘Myasws fatherasws said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said that: ‘When Allahazwj, Mighty is Hisazwj Majesty Sees the people of a town to have exceeded in their disobedience, and therein are three persons from the Believers, (Allahazwj) Majestic is Hisazwj Majesty Calls out to (all) of them: “O people who are disobeying Meazwj! Had there not been among you the Believers who are awed by Myazwj Majesty, and populating Myazwj Masjids in Myazwj earth with their Prayers, seeking Forgiveness with the wakefulness (at night) in fear from Meazwj, Iazwj would have Sent down Myazwj Punishment, then Iazwj would not Care”.[552]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الهمداني عن علي بن أبي حمزة عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول أما ان الناس لو تركوا حج هذا البيت لنزل بهم العذاب وما أنظروا.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Hamdany, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘But rather, if the people had neglected Hajj of this House (Kaaba), the Punishment would have descended upon them and they would not have been Respited’.[553]

أبي رحمه الله قال حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن هشام بن سالم عن ابن عباس عن أبي عبد الله (ع) قال: ان قوما أصابوا ذنوبا فخافوا منها واشفقوا فجائهم قوم آخرون، فقالوا لهم: مالكم؟ فقالوا: انا أصبنا ذنوبا فخفنا منها واشفقنا، فقالوا لهم: نحن نحملها عنكم، فقال: الله تبارك وتعالى يخافون ويجترؤن علي، فانزل الله عليهم العذاب.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘A (group of) people committed sins, and they were afraid from it, so they were worried. So another (group of) people came and said to them, ‘What is the matter with you?’ So they said, ‘We have committed sins, so we are afraid from it, and are worried’. So they said to them, ‘We will bear from you’. Allahazwj Blessed and High Said: “They are not fearing, and are being audacious (bold) to Meazwj!” So Allahazwj Sent down the Punishment upon them’.[554]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر قال: حدثنا هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد (ع) قال: قال أمير المؤمنين (ع) ايها الناس ان الله تعالى لا يعذب العامة بذنب الخاصة إذا عملت الخاصة بالمنكر سرا من غير ان تعلم العامة، فإذا عملت الخاصة بالمنكر جهارا، فلم تغير ذلك العامة استوجب الفريقان العقوبة من الله تعالى.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’far Bin Muhammadasws having said: ‘Amir Al-Momineenasws said: ‘O you people! Allahazwj does not Punish the generality with the Punishment of the particular ones, when the particular ones work the evil deeds privately without the generality knowing about it. So when Heazwj Knows that the particular ones are with the evil deeds in the open, and the generality are not different from that, the Punishment from Allahazwj the High, is Obligated upon both the sections (of the community)’.[555]

اخبرني علي بن حاتم قال: حدثنا أحمد بن محمد العاصمي وعلي بن محمد ابن يعقوب العجلي قالا: حدثنا علي بن الحسين عن العباس بن علي مولا لابي الحسن موسى (ع) قال: سمعت الرضا (ع) يقول: كلما احدث العباد من الذنوب ما لم يكونوا يعلمون احدث الله لهم من البلاء ما لم يكونوا يعرفون.

Ali Bin Hatim informed me from, Ahmad Bin Muhammad Al Asamy and Ali Bin Muhammad Ibn Yaqoub Al Ajaly, from Ali Bin Al Husayn,

(It has been narrated) from Al-Abbas Bin Ali, a slave of Abu Al-Hassan Musaasws, said, ‘I heard Al-Rezaasws saying: ‘Every time the servant commit new sins what did not used to be known before, Allahazwj Afflicts them with new types of afflictions what they did not used to recognise before’.[556]

(باب 299 - العلة التي من أجلها يخلد من يخلد في الجنة) (ويخلد من يخلد في النار)

Chapter 299 – The reason due to which the one who abides in the Paradise would abide eternally, and the one who abides in the Fire would abide eternally

أبي رحمه الله قال حدثنا سعد بن عبد الله قال حدثنا القاسم بن محمد عن سليمان بن داود الشاذكوني عن أحمد بن يونس عن أبي هاشم قال: سألت أبا عبد الله (ع) عن الخلود في الجنة والنار قال: انما خلد أهل النار في النار، لان نياتهم كانت في الدنيا لو خلدوا فيها ان يعصوا الله ابدا وإنما خلد أهل الجنة في الجنة لان نياتهم كانت في الدنيا لو بقوا أن يطعوا الله أبدا ما بقوا فالنيات تخلد هؤلاء وهؤلاء، ثم تلا قوله تعالى (قل كل يعمل على شاكلته) قال: على نيته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Shazkown, from Ahmad Bin Yunus, from Abu Hashim who said,

‘I asked Abu Abdullahasws about the eternity in the Paradise and the Fire. Heasws said: ‘But rather eternity is for the people of the Fire in the Fire because their intentions when they were in the world was such that had they remained therein eternally, they would have disobeyed for ever; and the eternity for the people of the Paradise in the Paradise is because their intentions when they were in the world were such that had they remained they would have obeyed Allahazwj forever, for as long as they had remained. Thus the intentions of those ones and these ones were eternal’. Then heasws recited the Words of the High [17:84] Say: Every one acts according to his own disposition. Heasws said: ‘Upon his intention’.[557]

(باب 300 - العلة التي من أجلها سمى المؤمن مؤمنا)

Chapter 300 – The reason due to which the Believer has been named as ‘Believer’

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن أبي الخطاب عن محمد بن سنان عن علي بن فضال عن المفضل بن عمر عن أبي عبد الله عليه السلام قال انما سمي المؤمن مؤمنا لانه يؤمن على الله فيجيز امانه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Sinan, from Ali Bin Fazal, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the Believer has been named as a ‘Believer’ because having believed in Allahazwj, he is in Hisazwj Safety’.[558]

أبي رحمه الله قال حدثنا عبد الله بن جعفر قال: حدثنا هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من اكرم أخاه المؤمن بكلمة يلطفه بها أو قضى له حاجة أو فرج عنه كربة لم تزل الرحمة ظلا عليه ممدودا ما كان في ذلك من النظر في حاجته،

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who is benevolent to his believing brother to be kind with him, or fulfil a need of his, or relieve a worry from him, does not cease to be in the Extended Shade of the Mercy (of Allahazwj) for as long as he was in the consideration with regards to his need’.

ثم قال: ألا انبئكم لم سمي المؤمن مؤمنا لايمانه الناس على انفسهم وأموالهم. ألا انبئكم من المسلم من سلم الناس يده ولسانه، ألا انبئكم بالمهاجر من هجر السيئات وما حرم الله عليه ومن دفع مؤمنا دفعة ليذله بها، أو لطمه لطمة أو أتى إليه امرا يكرهه لعنته الملائكة حتى يرضيه من حقه ويتوب ويستغفر فاياكم والعجلة، إلى احد فلعله مؤمن وأنتم لا تعلمون وعليكم بالاناة واللين، والتسرع من سلاح الشياطين. وما من شئ احب إلى الله من الاناة واللين.

Then heasws said: ‘Shall Iasws inform you why the Believer has been named as a ‘Believer’? (This is) because the people are safe from him for their own selves and their wealth. Shall Iasws inform you who is the Muslim? The one who from whom the people are safe from his hands and his tongue. Shall Iasws inform you about the Emigrant? The one who emigrates from the evil deeds and whatever Allahazwj has Forbidden unto him. And the one who repels a Believer with a repulsion in order to humiliate him, or slaps him with a slap, or comes to him with a matter which is abhorrent to him, the Angels curse him until he pleases him from his rights, and repents, and seeks Forgiveness. Therefore, beware of the hastiness to anyone, and you are not knowing. And it is upon you with the patience and the gentleness, whereas the impulsiveness is a weapon of the Satanla. And there is nothing which is more Beloved to Allahazwj than patience and the gentleness’.[559]

(باب 301 - العلة التي من أجلها صارت نية المؤمن خيرا من عمله)

Chapter 301 – The reason due to which the intention of the Believer came to be better than his deed

أبي رحمه الله قال: حدثنا حبيب بن الحسين الكوفي قال حدثنا محمد بن الحسين بن أبي الخطاب قال: حدثنا أحمد بن صبيح الاسدي عن زيد الشحام قال: قلت لابي عبد الله (ع) اني سمعتك تقول: نية المؤمن خير من عمله، فكيف تكون النية خيرا من العمل؟ قال: لان العمل ربما كان رياء للمخلوقين، والنية خالصة لرب العالمين، فيعطى تعالى على النية ما لا يعطي على العمل.

My father said, ‘Habeeb Bin Al Husayn Al Kufy narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Ahmad Bin Sabeeh Al Asady, from Zayd Al Shahaam who said,

‘I said to Abu Abdullahasws, ‘I heard youasws saying: ‘Intention of the Believer is better than his deed’. So how did the intention happen to be better than the deed?’ Heasws said :’Because the deed, perhaps it is for showing off to the people, and the intention is sincere for the Lordazwj of the Worlds. Thus, Allahazwj the High Gives upon the intention what he does not Give upon the deed’.

قال أبو عبد الله (ع) ان العبد لينوي من نهاره أن يصلي بالليل فتغلبه عينه فينام فيثبت الله له صلاته ويكتب نفسه تسبيحا ويجعل نومه عليه صدقة.

Abu Abdullahasws said: ‘The servant forms the intention that he would be Praying at night, but his eyes are overcome, so he sleeps. So Allahazwj Affirms his Prayer for him, and Writes his breathing as a Glorification, and Makes his sleep as a charity for him’.[560]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد قال: حدثنا عمران بن موسى عن الحسن بن علي النعمان عن الحسن بن الحسين الانصاري عن بعض رجاله عن أبي جعفر (ع) انه كان يقول: نية المؤمن أفضل من عمله وذلك لانه ينوي من الخير ما لا يدركه، ونية الكافر شر من عمله وذلك لان الكافر ينوي الشر ويأمل من الشر ما لا يدركه.

My father said, ‘Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Umran Bin Musa, from Al Hassan Bin Ali Al No’man, from Al Hassan Bin Al Husayn Al Ansary, from one of his men,

(It has been narrated) from Abu Ja’farasws having said: ‘An intention of the Believer is superior than his deed, and that is because he intends from the good what he has not yet done; and an intention of the Infidel is more evil than his deed, and that is because the Infidel intends the evil and does from the evil what he has not yet done’.[561]

(باب 302 - علة تحليل مال الولد للوالد)

Chapter 302 – The reason of the Permissibility of the wealth of the son for the parent

حدثنا علي بن أحمد رحمه الله قال: حدثنا عمير بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أبا الحسن (ع) كتب إليه فيما كتب من جواب مسائله علة تحليل مال الولد للوالد بغير اذنه وليس ذلك للولد لان الولد موهوب للوالد في قول الله تعالى (يهب لمن يشاء اناثا ويهب لمن يشاء الذكور) مع انه المأخوذ بمؤنته صغيرا وكبيرا والمنسوب إليه والمدعو له لقول الله عزوجل: (ادعوهم لآبائهم هو اقسط عند الله). وقول النبي صلى الله عليه وآله انت ومالك لابيك وليس الوالدة كذلك لا تأخذ من ماله إلا باذنه أو باذن الاب لان الاب مأخوذ بنفقة الولد ولا تؤخذ المرأة بنفقة ولدها.

Ali Bin Ahmad narrated to us, from Umeyr Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassanasws wrote to him in answer to what he had written asking him: ‘The reason for the Permissibility of the wealth of the son for the father without his permission, and it is not like that for the son, is because the son is a gift for the father in the Words of Allahazwj the High [42:49] He Grants to whom He Desires daughters and Grants to whom He Desires, sons, along with that he was taking his expenses when he was small and bigger, and the linkage to him and the assertion to him due to the Words of Allahazwj Mighty and Majestic [33:5] Assert their relationship to their fathers; this is more equitable with Allah; and the words of the Prophetsaww: ‘You and your wealth are for your father, and not the mother. Similar to that she cannot take from his wealth except by his permission, or the permission of the father, because the father was taking out the expenses for the son, and the wife was not taking out the expenses of her son’.[562]

(باب 303 - العلة التي من أجلها حرم على الرجل جارية) (ابنه وأحل له جارية ابنته)

Chapter 303 – The reason due to which the slave girl of the son is Prohibited unto the man, and the slave girl of his daughter is Permissible unto him

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن عروة الحناط عن أبي عبد الله عليه السلام قال: قلت له لم يحرم على الرجل جارية ابنه وان كان صغيرا، وأحل له جارية ابنته قال: لان الابنة لا تنكح، والابن ينكح، ولا تدري لعله ينكحها ويخفي ذلك على ابنه ويشب ابنه فينكحها فيكون وزره في عتق أبيه.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Urwat Al Hanaat,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Why is the slave girl of a son forbidden unto the man (father) even though he may be small, and a slave girl of his daughter is Permissible unto him?’ Heasws said: ‘Because the daughter cannot marry (her), and the son can marry (her), and it would not be known that perhaps he (father) might marry her and keeps it hidden from his son, and his son becomes a man, so he marries her, thus his burden (of sin) would be upon the neck of his father’.[563] 

(باب 304 - العلة التي من أجلها سمى الطبيب طبيبا)

Chapter 304 – The reason due to which the physician is named as ‘Tabeeb’ (One who makes feel better)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي باسناده يرفعه إلى أبي عبد الله (ع) قال: كان يسمى الطبيب المعالج فقال موسى بن عمران: يا رب ممن الداء؟ قال: مني، قال: ممن الدواء؟ قال: مني قال فما يصنع الناس بالمعالج؟ قال: يطيب بذلك انفسهم. فسمي الطبيب لذلك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah Al Barqy, by his chain,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The ‘Tabeeb’ (Physician) used to be called ‘the healer’. So, Musaasws Bin Imranas said :’O Lordazwj, from whom is the illness?’ Heazwj Said: “From Meazwj’. Heas said: ‘From whom is the cure?’ Heazwj Said: “From Me azwj’. Heas said: ‘So what do the people do with the healer?’ Heazwj Said: “They make themselves feel better”. Thus, he was named as ‘Tabeeb’ (One who makes feel better), due to that’.[564] 

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(باب 305 - العلة التي من أجلها أنظر الله) (ابليس إلى يوم الوقت المعلوم)

Chapter 305 – The reason due to which Allahazwj Respited Ibleesla up to the Day of known time

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن الحسن بن عطية قال: قلت لابي عبد الله (ع): حدثني كيف قال الله لابليس فانك من المنظرين إلى يوم الوقت المعلوم قال: لشئ كان تقدم شكره عليه، قلت: وما هو؟ قال: ركعتان ركعهما في السماء في ألفى سنة، أو في أربعة آلاف سنة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Hassan Bin Atiya who said,

‘I said to Abu Abdullahasws, ‘Narrate to me, how come Allahazwj Said to Ibleesla [15:37] He said: So you are from the Respited ones [15:38] Till the Day of the known time?’ Heasws said: ‘For a thing which had preceded of Hisazwj Gratefulness upon himla’. I said, ‘And what was it?’ Heasws said: ‘Two Cycles which hela performed in the sky during two thousand years, or during four thousand years’.[565]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى بن علي بن حسان عن علي بن عطية قال: قال أبو عبد الله (ع) أن ابليس عبد الله في السماء سبعة آلاف سنة في ركعتين، فاعطاه الله ما اعطاه ثوابا له بعبادته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa Bin Ali Bin Hasaan, from Ali Bin Atiya,

(It has been narrated) from Abu Abdullahasws that: ‘Ibleesla worshipped Allahazwj in the sky for seven thousand years in two Cycles, so Allahazwj Gave himla what Heazwj Gave himla, as a Reward for himla for hisla worship’.[566]

(باب 307 - العلة التي من أجلها سمى الخناس خناسا)

Chapter 307 – The reason due to which the ‘Al-Khannaas’ (Satanla) was named as a withdrawer

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أبي بصير عن أبي عبد الله عليه السلام قال: سألته عن الخناس قال: ان ابليس يلتقم القلب، فإذا ذكر الله خنس فلذلك سمي الخناس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, I asked himasws about the withdrawer (الخناس). Heasws said: ‘Ibleesla makes a morsel of the heart. So when Allahazwj is Mentioned, hela withdraws. Thus, it was due to that hela was named as ‘Al-Khannaas’ (the withdrawer)’.[567]

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(باب 308 - العلة التي من أجلها نهى عن مخالطة المحارف)

Chapter 308 – The reason due to which it is Forbidden from intermingling with the Inconsiderate people

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد عن الحسن بن محبوب عن العباس بن الوليد عن صبيح عن أبيه انه قال: قال أبو عبد الله (ع): يا وليد لا تشتري لي من محارف شيئا فان خلطته لا بركة فيها.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Abbas Bin Al waleed, from Sabeeh, from his father who said,

‘Abu Abdullahasws said: ‘O Waleed! Do not buy anything for measws from a inconsiderate one, for if you intermingle with him, there would be no Blessing in it’.[568]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن الحسن بن علي بن فضال عن ظريف بن ناصح قال: قال أبو عبد الله عليه السلام لا تخالطوا ولا تعاملوا إلا من نشأ في خير.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Al Hassan Bin Ali bin Fazaal, from Tareyf Bin Nasih who said,

‘Abu Abdullahasws said: ‘Do not intermingle nor work with except the one who grew up in goodness’.[569]

(باب 309 - العلة التي من أجلها يكره معاملة أصحاب العاهات)

Chapter 309 – The reason due to which it is disliked to have dealings with the ones with deformities

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى عن أحمد بن محمد باسناده رفعه قال: قال أبو عبد الله (ع) احذروا معاملة أصحاب العاهات فانهم أظلم شئ.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Muhammad, by his chain, raising it, said,

‘Abu Abdullahasws said: ‘Be cautious of dealing with the ones with deformities, for they are the most unjust of things’.[570]

(باب 310 - العلة التي من أجلها يكره مخالطة الاكراد)

Chapter 310 – The reason due to which it is disliked to mingle with the Kurds

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحكم عمن حدثه عن أبي الربيع الشامي قال: سألت أبا عبد الله (ع) فقلت له ان عندنا أقواما من الاكراد يجيئونا بالبيع ونبايعهم فقال: يا ربيع لا تخالطهم فان الاكراد حى من الجن كشف الله عنهم الغطاء فلا تخالطهم

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Hakam, from the one who narrated it, from Abu Al Rabie Al Shamy who said,

‘I asked Abu Abdullahasws, so I said to himasws, ‘With us there are a people from the Kurds who come to us with the trading, so we trade with them’. So heasws said: ‘O Rabie! Do not intermingle with them, for the Kurds are a district (tribe) from the Jinn. Allahazwj Uncovered the covering from them, therefore do not intermingle with them’.[571]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسن بن متيل عن محمد ابن الحسين عن جعفر بن بشير عن حفص عمن حدثه عن أبي الربيع الشامي قال: سألت أبا عبد الله (ع) فقلت: ان عندنا قوما من الاكراد، وانهم لا يزالون يجئونا بالبيع فنخالطهم ونبايعهم، فقال: يا ابا الربيع لا تخالطهم فان الاكراد من الجن كشف الله عنهم الغطاء فلا تخالطهم.

Muhammad Bin Al Hassan narrated to us, from Al Hassan Bin Mateel, from Muhammad Ibn Al Husayn, from Ja’far Bin Basheer, from Hafs, from the one who narrated it, from Abu Al Rabie Al Shamy who said,

‘I asked Abu Abdullahasws, so I said, ‘With us there are a people from the Kurds, and they are not ceasing from coming to us with the trades. So we intermingle with them and trade with them’. So heasws said : ‘O Abu Al Rabie! Do not mix with them, for the Kurds are from the Jinn. Allahazwj Uncovered the covering from them. Therefore, do not intermingle with them’.[572]

(باب 311 - العلة التي من أجلها يكره مخالطة السفلة)

Chapter 311 – The reason due to which it is disliked to intermingle with the lowly people (riff raff)

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن محمد بن أحمد عن محمد ابن عيسى عن الحسن بن علي بن يقطين عن الحسن بن مياح عن عيسى قال: قال أبو عبد الله (ع) اياك ومخالطة السفلة فان السفلة لا تؤل إلى خير.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Muhammad Ibn Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Hassan Bin Mayaah, from Isa who said,

‘Abu Abdullahasws said: ‘Beware of intermingling with the lowly people (riff raff), for the lowly people do not turn towards the good’.[573]

(باب 312 - العلة التي من أجلها يكره الدين)

Chapter 312 – The reason due to which the debt is disliked

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد عن أبيه عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهم السلام، انه قال: قال رسول الله صلى الله عليه وآله اياكم والدين فانه هم بالليل وذل بالنهار.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Beware of the debts, for it causes worry at night and humiliates by the day’.[574]

حدثنا محمد بن علي ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن عبد الله بن ميمون عن جعفر بن محمد عن أبيه عن علي (ع) قال: اياكم والدين فانه مذلة بالنهار ومهمة بالليل وقضاء في الدنيا وقضاء في الآخرة.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from Aliasws having said : ‘Beware of the debts, for it causes humiliation during the day, and worries at night, and it has to be paid for in the world, and in the Hereafter’.[575]

حدثنا أحمد بن محمد عن أبيه عن محمد بن أحمد عن يوسف بن الحارث عن عبد الله بن يزيد عن حياة بن شريح قال: حدثنى سالم بن غيلان عن دراج عن أبي الهيثم عن أبي سعيد الخدري قال: سمعت رسول الله صلى الله عليه وآله يقول: أعوذ بالله من الكفر والدين قيل يا رسول الله اتعدل الدين بالكفر، قال: نعم.

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Yusuf Bin Al haris, from Abdullah Bin Yazeed, from Hayaat Bin Shareeh, from Saalim Bin Gaylaan, from Daraaj, from Abu Al Haysam, from Abu Saeed Al Khudry who said,

‘I heard Rasool-Allahsaww saying: ‘Isaww seek Refuge with Allahazwj from the Infidelity and the debts’. It was said, ‘O Rasool-Allahsaww! Yousaww are equating the debt with the Infidelity?’ Hesaww said: ‘Yes’.[576]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن الحسن بن محبوب عن حنان بن سدير عن أبيه أبي جعفر (ع) قال: كل ذنب يكفره القتل في سبيل الله إلا الدين لا كفارة له إلا اداؤه أو يقضى عن صاحبه أو يعفو الذي له الحق.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Al Hassan Bin Mahboub, from hanan Bin Sudeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The expiation of every sin is the killing in the Way of Allahazwj except for the debt. There is no expiation for it except to pay it, or it is fulfilled from his companion, or he forgives, the one for whom is the right to do so’.[577]

حدثنا الحسين بن احمد عن أبيه عن محمد بن أحمد قال: حدثني أبو عبد الله الرازي عن الحسن بن علي بن أبي عثمان عن حفص بن غياث عن ليث قال: حدثني سعد بن عمر بن أبي سلمة عن أبي هريرة عن النبي صلى الله عليه وآله قال: لا تزال نفس المؤمن معلقة ما كان عليه الدين.

Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Raazy, from Al Hassan Bin Ali Bin Abu Usmaan, from Hafs Bin Gayaas, from Lays, from Sa’ad Bin Umar Bin Abu salma, from Abu Hureyra,

(It has been narrated) from the Prophetsaww having said: ‘The soul of the Believer does not cease to be pending so long as there is debt upon him’.[578] 

وبهذا الاسناد عن محمد بن أحمد عن يعقوب بن يزيد عن بعض اصحابنا رفعه عن أحدهم عليه السلام قال: يؤتي يوم القيامة بصاحب الدين يشكو الوحشة فان كانت له حسنات اخذت منه لصاحب الدين قال: وان لم يكن له حسنات القي عليه من سيئات صاحب الدين.

And by this chain, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from one of our companions, raising it,

(It has been narrated) from one of themasws having said: ‘They would come on the Day of Judgement with the owner of the debt (lender) who would be complaining of the loneliness. So if there were any good deeds for him (the borrower) it would be seized from him for the owner of the debt (lender). And if there are not good deeds for him, the evils deeds of the owner of the debt (lender) would be attached to him (the borrower)’.

ان على عهد رسول الله صلى الله عليه وآله مات رجل وعليه ديناران فاخبر النبي صلى الله عليه وآله فأبي أن يصلى عليه، وانما فعل ذلك لكيلا يجترؤا على الدين.

In the era of Rasool-Allahsaww, a man died and there were two Dinaars (debt) upon him. So the Prophetsaww was informed, so hesaww refused to Pray over him. But rather, hesaww did that, perhaps they (people) would ponder upon the debt (before incurring it)’.

وقال: قد مات رسول الله صلى الله عليه وآله وعليه دين وقتل علي (ع) وعليه دين ومات الحسن (ع) وعليه دين، وقتل الحسين (ع) وعليه دين.

And heasws said: ‘Rasool-Allahsaww passed away, and upon himsaww was debt; and Aliasws was killed, and upon himasws was debt; and Al-Hassanasws passed away, and upon himasws was debt; and Al-Husaynasws was killed, and upon himasws was debt’.[579]

وبهذا الاسناد عن محمد بن أحمد عن ابن عيسى عن عثمان بن سعيد قال حدثنا عبد الكريم الهمداني عن أبي ثمامة قال: دخلت إلى أبي جعفر (ع) وقلت له جعلت فداك اني رجل اريد ان الازم مكة وعلي دين للمرجئة فما تقول؟ قال: قال أرجع إلى مؤدي دينك وأنظر ان تلقى الله تعالى وليس عليك دين فان المؤمن لا يخون.

And by this chain, from Muhammad Bin Ahmad, from Ibn Isa, from Usman Bin Saeed, from Abdul Kareem Al Hamdany, from Abu Samama who said,

‘I went over to Abu Ja’farasws and I said to himasws, ‘May I be sacrificed for youasws! I am a man for whom it is necessary to go to Makkah (for Hajj), and upon me is a debt for a Murjiite man. So, what are youasws saying?’ Heasws said: ‘Return your debt to the claimant and wait, when you meet Allahazwj the High, and there is no debt upon you, for the Believer renege (default on his debt)’.[580]

وبهذا الاسناد عن محمد بن عيسى عن الهيثم عن ابن أبي عمير عن حماد بن عثمان عن الوليد بن صبيح قال: جاء رجل إلى أبي عبد الله عليه السلام يدعى على المعلى بن خنيس دينا عليه، قال: فقال ذهب بحقي، قال: فقال له ذهب بحقك الذي قتله، ثم قال للوليد: قم إلى الرجل فاقضه من حقه فانى أريد ان ابرد عليه جلده وإن كان باردا.

And by this chain, from Muhammad Bin Isa, from Al Haysam, from Ibn Abu Umeyr, from Hamaad Bin Usmaan, from Al Waleed Bin Sabeeh who said,

‘A man came over to Abu Abdullahasws claiming upon Al-Moala Bin Khunays of a debt which was upon him, so he said, ‘He went away with my debt’. So heasws said to him: ‘It was the one who killed him who went away with your debt’. Then heasws said to Al-Waleed: ‘Arise and go with the man, and fulfil his right, for Iasws intend that there should be coolness upon his skin, even though it is cold’.[581]

أبي رحمه الله قال حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن سعدان قال: حدثنا أبو الحسن الليثي عن جعفر بن محمد عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: ما الوجع إلا وجع العين وما الجهد إلا جهد الدين.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Sa’dan, from Abu Al Hassan Al Laysi,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws, that Rasool-Allahsaww said: ‘What is the pain except for the pain of the eyes, and what is the exertion except for the exertion (for the fulfilment of the) debt’.[582]

وبهذا الاسناد قال: قال رسول الله صلى الله عليه وآله الدين راية الله تعالى في الارض، فإذا أراد أن يذل عبدا وضعه في عنقه.

And by this chain, said, ‘Rasool-Allahsaww said: ‘The debt is a Sign of Allahazwj the High upon the earth. So, whenever Heazwj decides to Humilate a servant, places it upon his neck’.[583]

(باب 313 - العلة التي من أجلها لا تباع الدار والخادم في الدين)

Chapter 313 – The reason due to which the house and the servant cannot be sold with regards to (settling) the debt

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النضر بن سويد عن رجل عن الحلبي عن أبي عبد الله (ع) قال: لاتباع الدار ولا الجارية في الدين وذلك انه لا بد للرجل المسلم من ظل يسكنه وخادم يخدمه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Al Nazar Bin Suweyd, from a man, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not sell the house nor the slave girl with regards to the debt, and that is because it is inevitable for the Muslim man to have a shade for his dwelling, and a servant who serves him’.[584]

حدثنا محمد بن الحسن رحمه الله قال حدثنا علي بن ابراهيم عن أبيه قال: كان ابن أبي عمير رجلا بزازا، وكان له على رجل عشرة آلاف درهم فذهب ماله وافتقر، فجاء الرجل فباع دارا له بعشرة آلاف درهم وحملها إليه فدق عليه الباب فخرج إليه محمد بن أبي عمير رحمه الله فقال له الرجل هذا مالك الذي لك علي فخذه فقال ابن أبي عمير: فمن اين لك هذا المال ورثته؟ قال: لا، قال: وهب لك، قال: لا ولكني بعت داري الفلاني لا قضى ديني،

Muhammad Bin Al Hassan narrated to us, from Ali Bin Ibrahim, from his father who said,

‘Ibn Abu Umeyr was a cloth merchant and had a debtor of ten thousand Dirhams, but his wealth had gone and he had been impoverished. So the man went and sold his house for ten thousand Dirhams and carried it over to him and knocked upon the door. So Muhammad Bin Abu Umeyr came out to him. The man said to him, ‘This is your wealth which is for you and was upon me (as a debt), therefore take it’. So, Ibn Abu Umyer said, ‘From where is this wealth for you, did you inherit it?’ He said, ‘No’. He said, ‘Was it gifted to you?’ He said, ‘No, but I sold my house in order to pay back my debt’.

فقال ابن أبي عمير رحمه الله حدثني ذريح المحاربي عن أبي عبد الله (ع) انه قال: لا يخرج الرجل من مسقط رأسه بالدين، ارفعها فلا حاجة لي فيها، والله اني محتاج في وقتي هذا إلى درهم وما يدخل ملكى منها درهم.

So Ibn Abu Umeyr said, ‘Zareeh Al Maharby narrated to me from Abu Abdullahasws having said: ‘The man will not be thrown out from his birth place due to the debt’. Raise it, for there is no need for me with regards to it. By Allahazwj, although I am currently needy for this for even a single Dirham, I will not enter a single Dirham of it into my possession’.[585]

(باب 314 - علل الصناعات المكرهة)

Chapter 314 – Reason for the abhorrent industries (professions)

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن جعفر بن يحيى الخزاعي عن يحيى بن أبي العلاء عن اسحاق بن عمار قال: دخلت على أبي عبد الله (ع) فخبرته انه ولد لي غلام فقال: ألا سميته محمدا؟ قلت قد فعلت، قال فلا تضرب محمدا ولا تشتمه، جعله الله قرة عين لك في حياتك وخلف صدق بعدك،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Khazai’e, from Yahya Bin Abu Al A’ala, from Is’haq Bin Amaar who said,

‘I went over to Abu Abdullahasws, so I informed himasws that a boy has been born unto me. So heasws said: ‘Have you not named him as ‘Muhammad’?’ I said, ‘I had done it’. Heasws said: ‘So do not hit Muhammad nor insult him. Allahazwj has Made him to be a delight for your eyes during your lifetime and as a true descendant after you’.

قال: قلت جعلت فداك وفي أي الاعمال اضعه قال إذا عزلته عن خمسة اشياء فضعه حيث شئت لا تسلمه إلى صيرفي فان الصيرفي لا يسلم من الربا ولا إلى بياع الاكفان فان صاحب الاكفان يسره الوبا ولا إلى صاحب طعام فانه لا يسلم من الاحتكار ولا إلى جزار فان الجزار تسلب منه الرحمة ولا تسلمه إلى نخاس فان رسول الله صلى الله عليه وآله قال: شر الناس من باع الناس.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! And in which profession shall I make him to be?’ Heasws said: ‘Isolate him from five things and place him wherever you so desire to. Do not hand him over to the money-changer (gold smith), so the money-changer is not safe from the interest; nor to the coffin (shroud) seller, for the coffin/shroud seller is pleased with the plague; nor to a food buyer, for he would not be safe from the hoarding; nor to a butcher, for the mercy is stripped of from him; nor to a slave trader, for Rasool-Allahsaww said: ‘The most evil of the people is one who sells the people’.[586]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن أبي عبد الله عن محمد بن عيسى عن عبيد الله الدهقان عن درست بن أبي منصور الواسطي عن ابراهيم بن عبد الحميد عن أبي الحسن موسى عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله قد علمت ابني هذه الكتابة ففي أي شئ اسلمه؟ فقال اسمله، لله ابوك ولا تسلمه في خمس لا تسلمه سباء ولا صايغا ولا قصابا ولا حناطا ولا نخاسا،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Darast Bin Abu Mansour Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘A man came over to the Prophetsaww, so he said, ‘O Rasool-Allahsaww! I have taught my son these (reading and) writings, so in which thing (profession) shall I submit him to?’ So hesaww said: ‘May Allahazwj be Good to your father, do not submit him in five – Neither submit him to a ‘Saba’a’, nor a goldsmith, nor a butcher, nor a wheat dealer, nor a slave trader’.

فقال: يا رسول الله ما السباء؟ قال الذي يبيع الاكفان ويتمنى موت امتي ولمولود من أمتى أحب إلي مما طلعت عليه الشمس وأما الصايغ فانه يعالج دين امتي، وأما القصاب فانه يذبح حتى تذهب الرحمة من قلبه، وأما الحناط فانه يحتكر الطعام على امتي ولان يلقى الله العبد سارقا احب إلي من أن يلقاه قد احتكر طعاما أربعين يوما. وأما النخاس فان أتاني جبرئيل فقال: يا محمد ان شرار امتك الذين يبيعون الناس.

So he said, ‘O Rasool-Allahsaww! What is ‘Al-Saba’a’?’ Hesaww said: ‘The one who sells the coffins/shrouds, and wishes death upon mysaww community, and the births of mysaww community are more beloved to mesaww than what the sun emerges upon; and as for the goldsmith, so he handles the debts of mysaww community; and as for the butcher, so he slaughters (animals) until the mercy goes away from his heart; and as for the wheat dealer, so he hoards the foodstuff over mysaww community, and if the servant were to meet Allahazwj as a thief, it would be more beloved to mesaww than one who meets Himazwj having hoarded foodstuff for forty days; and as for the slave trader, so Jibraeelas came over to measws and said: ‘O Muhammadsaww! The most evil of yoursaww community are the ones who are selling the people’.[587]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن محمد ابن يحيى الخزاز عن طلحة بن زيد عن جعفر بن محمد عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: اني اعطيت خالتي غلاملا ونهيتها ان تجعله حجاما أو قصابا أو صايغا.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Ibn Yahya Al Khazaz, from Talha Bin Zayd,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Mysaww maternal aunt had a boy and Isaww forbid her that she should make him as a cupper, or a butcher, or a goldsmith’.[588]

(باب 315 - العلة التي من أجلها يجب الاخذ بخلاف ما تقوله العامة)

Chapter 315 – The reason due to which it is Obligatory to take by opposite of what the general Muslims are saying

حدثنا أبي رحمه الله قال: حدثنا أحمد بن ادريس عن أبي اسحاق الارجاني رفعه قال: قال أبو عبد الله (ع) أتدري لم امرتم بالاخذ بخلاف ما تقول العامة؟ فقلت: لا ندرى، فقال: ان عليا (ع) لم يكن يدين الله بدين الا خالف عليه الامة إلى غيره أرادة لابطال أمره وكانوا يسألون أمير المؤمنين (ع) عن الشئ الذي لا يعلمونه فإذا أفتاهم جعلوا له ضدا من عندهم ليلبسوا على الناس

My father narrated to us, from Ahmad Bin Idrees, from Abu Is’haq Al Arjany, raising it, said,

‘Abu Abdullahasws said: ‘Do you know why Iasws ordered you all with the adoption of the opposite of what the general Muslims are saying?’ So I said, ‘I do not know’. So heasws said: ‘Never did Aliasws give the Religion of Allahazwj to them except that the general Muslims opposed himasws to the adoption of something else, intending to invalidate hisasws rule. And they were asking Amir Al-Momineenasws about the things which they were not knowing of, so whenever heasws issued a Verdict, they went on to issue one against it from their own selves, and clothed it upon the people’.[589] 

حدثنا جعفر بن علي عن علي بن عبد الله عن معاذ قال: قلت لابي عبد الله (ع) اني اجلس في المجلس فيأتيني الرجل فإذا عرفت انه يخالفكم اخبرته بقول غيركم، وان كان ممن يقول بقولكم فان كان ممن لا ادري اخبرته بقولكم قول غيركم فيختار لنفسه، قال: رحمك الله هكذا فاصنع.

Ja’far Bin Ali narrated to us, from Ali Bin Abdullah, from Ma’az who said,

‘I said to Abu Abdullahasws, ‘I sit in the gather, so the men come to me. So when I recognise that he is yourasws adversary, I inform him of the words of others, and if he was from the ones who are speaking with yourasws words (so I inform him of yourasws words), and if he was from the ones who does not know, I inform him with yourasws words (and) the words of others, so he can choose for himself’. Heasws said : ‘May Allahazwj have Mercy on you! It is like this, so do it’.[590]

حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله عن عمرو بن أبي المقدام عن علي بن الحسين عن أبي عبد الله (ع) قال: إذا كنتم في أئمة الجور فامضوا في أحكامهم، ولا تشهروا أنفسكم فتقتلوا، وان تعاملتم باحكامهم كان خيرا لكم.

My father narrated to us, from Sa’ad Bin Abdullah, from Amro Bin Abu Al Maqdam, from Ali Bin Al Husayn,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you all are among the unfair imams, so drink in their judgements, and do not publicise yourselves, for you would be killed, and if you have to deal in accordance with their orders, so it would be better for you’.[591]

حدثنا علي بن أحمد عن أحمد بن أبي عبد الله، عن علي بن اسباط قال قلت له - يعني الرضا (ع) - حدث الامر من أمري لا اجد بدا من معرفته، وليس في البلد الذي انا فيه احد استفته من مواليك، قال: فقال ايت فقيه البلد، فإذا كان ذلك فاستفيه في أمرك، فإذا افتاك بشئ فخذ بخلافه فان الحق فيه.

Ali Bin Ahmad narrated to us, from Ahmad Bin Abu Abdullah, from Ali Bin Asbaat who said,

‘I said to himasws – meaning Al-Rezaasws – The new matter occurs, from my matters which is a must that I find one who understands it, and there is no one from the ones who are in yourasws Wilayah in the city which I am in, whom I can ask the verdict for it’. Heasws said: ‘If it was like that, go over to the jurist of the city, so he would issue a verdict with regards to your matter. So when he issues a verdict with anything, so take to the opposite of it, for the Truth will be therein’.[592]

(باب 316 - علة هتك الستر)

Chapter 316 – Reason for uncovering of the veil

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن عبد الله بن عبد الرحمن الاصم البصري عن عبد الله بن مسكان عن أبي عبد الله (ع) رفع الحديث إلى أمير المؤمنين عليه السلام قال: قال أمير المؤمنين عليه السلام: ما من عبد إلا وعليه اربعون جنة حتى يعمل أربعين كبيرة فإذا عمل أربعين كبيرة انكشفت عنه الجنن، فتقول الملائكة من الحفظة الذين معه يا ربا هذا عبدك قد انكشفت عنه الجنن، فيوحى الله تعالى إليهم ان استروا عبدي باجنحتكم

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Abdullah Bin Abdul Rahman Al Asam Al Basry, from Abdullah Bin Muskaan,

(It has been narrated) from Abu Abdullahasws, raising the Hadeeth to Amir Al-Momineenasws, said: ‘There is none from a servant except that there are forty shields over him until he commits forty major sins. So when he commits forty major sins, the shields are uncovered from him, and the Protecting Angels who are with him say: ‘O Lordazwj! This is Yourazwj servant, the shields have been uncovered from him’. So Allahazwj the High Reveals unto them that: “Veil Myazwj servant with your wings”.

فتستره الملائكة باجنحتها، فما يدع شيئا من القبيح إلا قارفه حتى يتمدح إلى الناس بفعله القبيح، فتقول الملائكة يا رب هذا عبدك ما يدع شيئا إلا ركبه، وإنا لنستحي مما يصنع فيوحي الله إليهم أن ارفعوا اجنحتكم عنه،

So the Angels veil him with their wings. So he does not leave a thing from the ugly deeds except that he perpetrates it, to the extent that he boasts about it to the people. So the Angels say: ‘O Lordazwj! This is Yourazwj servant. He has not left a thing except that he rode it, and we are embarrassed from what he does’. So Allahazwj Reveals unto them: “Raise your wings from him”.

فإذا أخذ في بغضنا أهل البيت فعند ذلك يهتك الله ستره في السماء ويستره في الارض فتقول الملائكة يا رب هذا عبدك قد بقي مهتوك الستر فيوحى الله إليهم لو كان لي فيه حاجة ما أمرتكم ان ترافعوا اجنحتكم عنه.

So when he takes to having grudges against usasws, the Peopleasws of the Household, during that Allahazwj Tears apart his veil in the sky and Veils him (even more) in the earth. So the Angels say: ‘O Lordazwj! This is Yourazwj servant! He has remained (in a state of) uncovered veils’. So Allahazwj Reveals unto them: “If there was any need for Meazwj with regards to it, Iazwj would not have Commanded you to raise your wings from him”.[593]

(باب 317 - علة النهي عن أكل الطين)

Chapter 317 – Reason for the Prohibition from eating the clay

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله عن الحسن بن علي عن هشام بن الحكم عن أبي عبد الله (ع) قال: ان الله تعالى خلق آدم من طين فحرم اكل الطين على ذريته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created Adamas from clay, so Heazwj Forbade from eating the clay upon hisas offspring’.[594]

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن أحمد بن عيسى عن أبي يحيى الواسطي عن رجل قال: قال أبو عبد الله (ع): الطين حرام اكله كلحم الخنزير، ومن اكله ثم مات فيه لم اصل عليه إلا طين القبر، فمن اكله شهوة لم يكن فيه شفاء.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Isa, from Abu Yahya Al Wasity, from a man who said,

‘Abu Abdullahasws said: ‘The clay is forbidden to be eaten just like the flesh of the swine; and the one who eats it, then dies as a result of it, nothing will arrive to him except for the clay of the grave. So the one who eats it out of desire for it, there would not be any healing in it’.[595]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر، قال: حدثنا أحمد بن محمد عن ابن محبوب عن ابراهيم بن مهزم عن طلحة عن أبي عبد الله (ع) قال من انهمك في اكل الطين فقد شرك في دم نفسه.

Muhammad Bin Musa Bin Mutawakkal narrated to us, from Abdullah Bin Ja’far, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Bin Mahzam, from Talha,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who engages in eating of the clay, so he has participated in shedding of his own blood’.[596]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن علي بن حسان الهاشمي قال: حدثنا عبد الله بن كثير عن يحيى بن عبد الله بن الحسن عن أبي عبد الله (ع) قال: من اكل طين الكوفة فقد أكل لحوم الناس لان الكوفة كانت اجمة، ثم كانت مقبرة ما حولها

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Hasaan Al Hashimy, from Abdullah Bin Kaseer, from Yahya Bin Abdullah Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who eats clay of Al-Kufa, so he has eaten the flesh of the people, because Al-Kufa used to be a thicket, and there were graves all around it’.

وقد قال أبو عبد الله عليه السلام قال رسول الله صلى الله عليه وآله من اكل الطين فهو ملعون.

And Abu Abdullahasws had said: ‘Rasool-Allahsaww said: ‘The one who eats the clay, so he is an accursed’.[597]

حدثنا محمد بن موسى قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن ابي عبد الله عن علي بن الحكم عن اسماعيل بن محمد بن أبي زياد عن جده زياد عن أبي جعفر (ع) ان من عمل الوسوسة واكثر مصائد الشيطان أكل الطين، ان اكل الطين يورث السقم في الجسد، ويهيج الداء ومن اكل الطين فضعفت قوته التي كانت قبل ان يأكله وضعف عن عمله الذي كان يعمله حوسب على ما بين ضعفه وقوته وعذب عليه.

Muhammad Bin Musa narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Ali Bin Al Hakam, from Ismail Bin Muhammad Bin Abu Ziyad, from his grandfather Ziyad,

(It has been narrated) from Abu Ja’farasws that: ‘Eating of the clay is from the deed of the uncertainties and most of the traps of the Satanla. Eating of the clay inherits the sicknesses in the body and the irritations of the diseases; and the one who eats the clay, it would weaken his strength which he used to have before he ate it, and would weaken the works that he used to work, fluctuating in between his weakness and his strength, and would be tortured by it’.[598]

(باب 318 - العلة التي من أجلها يكره التخلل بالريحان وبقضيب الرمان)

Chapter 318 – The reason due to which tooth-picking with the twigs of the basil and the pomegranate is disliked

أبي رحمه الله قال حدثنا سعد بن عبد الله عن محمد بن عيسى عن درست الواسطي عن ابراهيم بن عبد الحميد عن أبي الحسن عليه السلام قال: لا تخللوا بعود الريحان ولا بقضيب الرمان فانهما يهيجان عرق الجذام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Darsat Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Do not pick the teeth with a twig of the basil or a branch of the pomegranate, for these two agitate the veil of leprosy’.[599]

(باب 319 - العلة من أجلها يكره لبس النعال الملس)

Chapter 319 – The reason due to which it is disliked to wear the smooth shoes /slippers

أبي رحمه الله قال: حدثنا سعد بن عبد الله بن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن أبي بصير عن أبي عبد الله (ع) قال حدثني أبي عن جده عن آبائه ان أمير المؤمنين عليه السلام قال: لا تتخذوا الملس فانه حذاء فرعون وهو اول من أخذ الملس.

My father said, ‘Sa’ad Bin Abdullah Bin Muhammad Bin Isa Bin Ubeyd narrated to us, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from hisasws grandfatherasws, from hisasws forefathersasws that Amir Al-Momineenasws said: ‘Do not take to (wearing) the smooth (shoes/slippers), for it is a shoe of Pharaohla, and hela was the first one to take to the smooth’.[600] 

(باب 320 - العلة التي من أجلها لا ترجم المرأة إذا زنى بها) (غلام وان كانت محصنة)

Chapter 320 – The reason due to which the woman with whom a young boy committed adultery with, would not be stoned even if she was a married woman

أبي رحمه الله قال حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عن أيوب عن سليمان بن خالد عن أبي بصير عن أبي عبد الله عليه السلام سئل في غلام صغير لم يدرك ابن عشر سنين زنا بامرأة، قال يجلد الغلام دون الحد، وجلد المرأة الحد كاملا قيل فان كانت محصنة قال لا ترجم لان الذي نكحها ليس بمدرك ولو كان مدركا لرجمت.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Ayoub, from Suleyman Bin Khalid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having been asked regarding a young boy who had not attained awareness (puberty), a son of ten years of age, committed adultery with a woman. Heasws said: ‘The boy would be lashed less than the Limit, and the woman would be lashed by the complete Limit’. It was said, ‘So if she were a married woman?’ Heasws said: ‘She would not be stoned because the one who copulated was not aware (attained puberty), and had he been aware (attained puberty), she would have been stoned’.[601]

(باب 321 - العلة التي من أجلها يجلد قاذف المستكرهة)

Chapter 321 – The reason due to which the slanderer of the compelled woman would be lashed

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن بعض اصحابه رفعه إلى أبي عبد الله عليه السلام انه سئل عن رجل وقع على جارية لامه فأولدها فقذف رجل ابنها، فقال يضرب القاذف الحد لانها مستكرهة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions,

(It has been narrated) raising it to Abu Abdullahasws having asked about a man who fell upon (copulated with) a slave girl of his mother, so she gave birth. So he the man slandered her son (as not being his)’. Heasws said: ‘The slanderer would be struck by the Limit, because she was compelled’.[602]

(باب 323 - العلة التي من أجلها لا يقطع المعترف بالسرقة) (تحت الضرب إذا لم يأت بالسرقة)

Chapter 323 – The reason due to which hands would not be cut off of the one who acknowledges the theft under the beating if the stolen goods are not found on him

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار رحمه الله عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن النضر ابن سويد ومحمد بن خالد عن ابن أبي عمير جميعا عن هشام بن سالم عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عن رجل سرق سرقة، فكافر عنها فضرب فجاء بها بعينها، هل يجب عليه القطع؟ قال: نعم، ولكن لو اعترف ولم يجئ بالسرقة لم تقطع يده لانه اعترف على العذاب.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahiyar, from Al Hassan Bin Saeed, from Al Nazar Bin Suweyd and Muhammad Bin Khalid, both toghether from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about a man who stole something but he denied it. So he was beaten, so he came up with exactly it (the stolen goods). Is the cutting (of the hands) Obligatory upon him?’ Heasws said: ‘Yes. Had he not come with the stolen goods his hands would not be cut-off because he acknowledged (the theft) upon the punishment’.[603]

(باب 324 - العلة التي من أجلها لا يقطع الاجير والضعيف إذا سرقا)

Chapter 324 – The reason due to which (the hands) of the employee and the guest would not be cut-off if they steal

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن بعض اصحابنا عن أبي عبد الله عليه السلام قال: لا يقطع الاجير والضيف إذا سرق لانهما مؤتمنان.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not cut (the hands) of the employee and the guest if they steal because they are both fiduciaries’ (a person bound to act for another's benefit, as a trustee in relation to his beneficiary).[604]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد بن عيسى عن سماعة قال: سألته عن رجل استأخر أجيرا فاخذ الاجير متاعه، فقال: هو مؤتمن، ثم قال: الاجير والضيف أمينان ليس يقع عليهما حد السرقة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Sama’at who said,

‘I asked himasws about a man who employed someone on a wage, and the employee took (stole) his belongings’. So heasws said: ‘He was a trustee’. Then heasws said : ‘The employee and the guest are both caretakers, the Limit of the theft does not fall upon the two of them’.[605]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن الحسن بن محبوب عن علي رئاب عن محمد بن قيس عن أبي جعفر عليه السلام قال: الضيف إذا سرق لم يقطع وان اضاف الضيف ضعيفا فسرق قطع ضيف الضيف.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Ali Ra’ib, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The guest, if he were to steal, (his hands) would not be cut-off, and if a guest of the guest is a guest, so (the hands of) the guest of the guest would be cut’.[606]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام قال: في رجل استأجر اجيرا فاقعده على متاعه فسرقه، قال: هو مؤتمن،

My father said, ‘Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hamaad Al Halby,

(It has been narrated) from Abu Abdullahasws having said regarding a man who employed someone on a wage, and made him sit upon his belonging, so he stole it. Heasws said: ‘He was a caretaker’.

وقال في رجل أتى رجلا فقال: ارسلني فلان اليك لترسل إليه بكذا وكذا فاعطاه وصدقه، قال: فلقى صاحبه فقال له: أن رسولك اتاني فبعثت معه بكذا وكذا فقال: ما ارسلته اليك وما اتاني بشئ وزعم الرسول انه قد ارسله، وقد دفعه إليه، قال ان وجد عليه بينة انه لم يرسله قطعت يده ومعنى ذلك أن يكون الرسول قد اقر مرة انه لم يرسله وان لم يجد بينة فيمينه بالله ما ارسلت ويستوفي الاخر من الرسول المال،

And heasws said regarding a man, to whom a man came over and said, ‘So and so has sent me to you to send such and such to him. So he gives it to him and (accepts him as) truthful. So he meets his companion and says to him, ‘Your messenger came to me, so I sent such and such with him (to you)’. So he said, ‘I did not send him to you, and he did not come to me with anything, and the messenger claimed (for himself) that he had been sent, and it was handed over to him’.

The Imamasws said: ‘If a proof is found against him that he did not send him, his (messenger’s) (hand) would be cut off, and meaning of that is that the messenger happens to accept once that he was not sent by him. And if a proof cannot be found, so he swears an oath by Allahazwj that he did not send him, and the other one, messenger, has to pay back the wealth’.

قلت أرأيت ان زعم انه انما حمله على ذلك الحاجة، قال يقطع لانه سرق مال الرجل.

I said, ‘What is yourasws view that if he were to claim that he was driven upon that due to the need?’ Heasws said: ‘(His hands) would be cut off, because he stole the wealth of the man’.[607]

(باب 325 - العلة التي من أجلها صار لا يزاد السارق على قطع اليد والرجل)

Chapter 325 – The reason due to which it came to be that the cutting of the thief would not exceed the (one) hand and the (one) leg

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن ابان عن الحسين بن سعيد عن النضر بن سويد عن عاصم بن حميد عن محمد بن قيس عن أبي جعفر عليه السلام قال: قضي أمير المؤمنين عليه السلام: في السارق إذا سرق قطعت يمينه وإذا سرق مرة أخرى قطعت رجله اليسرى، ثم إذا سرق مرة أخرى سجنه وتركت رجله اليمني يمشى عليها إلى الغائط ويده اليسرى ياكل بها ويستنجى بها

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws judged with regards to the thief: ‘When he steals, cur off his right hand, and if he were to steal once again, cut off his left leg; then if he were to steal again, imprison him; and his right leg so he can walk upon it to the toilet, and with his left hand he can eat and clean himself with it’.

وقال اني استحي من الله تعالى ان اتركه لا ينتفع بشئ ولكن اسجنه حتى يموت في السجن

And heasws said: ‘Iasws am embarrassed from Allahazwj the High Iasws would leave him and not cut off anything (else), but have him imprisoned until he dies in the prison’.

وقال ما قطع محمد صلى الله عليه وإله من سارق بعد قطع يده ورجله.

And heasws said: ‘Muhammadsaww did not cut off from a thief after cutting of his (one) hand and his (one) leg’.[608]

وبهذا الاسناد عن الحسين بن سعيد عن فضالة بن أيوب عن أبان بن عثمان عن زرارة عن أبي جعفر عليه السلام قال كان أمير المؤمنين عليه لا يزيد على قطع اليد والرجل ويقول اني لا استحي من ربى ان ادعه ليس ما يستنجي به أو يتطهر به،

And by this chain, from Al Husayn Bin saeed, from Fazalat, from Aban Bin Usman, from Zarara,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws did not exceed upon the cutting off the hand and the leg, and heasws was saying: ‘Iasws am embarrassed from myasws Lordazwj that Iasws should leave him without what he can wash himself with or purify himself with’.

قال: وسألته ان هو سرق بعد قطع اليد والرجل قال: استودعه السجن واغني عن الناس شره.

Heasws said: ‘And heasws was asked, ‘If he were to steal after having the hand and the leg cut off?’ Heasws said: ‘Iasws will leave him in the prison, and the people would be free from his evil’.[609]

وبهذا الاسناد عن الحسين بن سعيد عن النضر بن سويد عن القاسم ابن سليمان عن عبيد بن زرارة قال: سألت أبا عبد الله عليه السلام هل كان علي عليه السلام يحبس أحدا من أهل الحدود، فقال: لا، إلا السارق فانه كان يحبسه في الثالثة بعد ما يقطع يده ورجله.

And by the chain, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Ibn Suleyman, from Ubeyd Bin Zarara who said,

‘I asked Abu Abdullahasws, ‘Did Aliasws withhold (imprison) anyone from the people deserving of the Limit (of punishment)?’ So heasws said: ‘No, except for the thief, for heasws imprisoned him with regards to the third (offence) after having cut off his hand and his leg’.[610]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن عثمان بن عيسى عن سماعة قال: سألته عن السارق وقد قطعت يده، فقال: تقطع رجله بعد يده فان عاد حبس في السجن، واتفق عليه من بيت مال المسلمين.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the thief, and his hand had been cut off. So heasws said: ‘You cut off his leg after his hand. So if he were to repeat it, withhold him in the prison, and spend upon him from the Public treasury of the Muslims’.[611]

وبهذا الاسناد عن الحسين بن سعيد عن صفوان بن يحيى عن اسحاق بن عمار عن أبي ابراهيم عليه السلام قال: تقطع يد السارق ويترك ابهامه وصدر راحته، وتقطع رجله ويترك له عقبه يمشى عليها.

And by the chain, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Is’haq Bin Amaar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said; ‘The hand of the thief is cut-off, and his thumb and his palm would be left, and his leg would be cut and his heel would be left for him to walk upon it’.[612]

حدثنا محمد بن موسى بن المتوكل قال حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن ابن سنان عن أبي عبد الله عليه السلام في رجل اشد اليد اليمنى أو اشل الشمال سرق، قال: تقطع يده اليمنى على كل حال.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws regarding a man whose right hand or his left hand is crippled, stole. Heasws said: ‘His right hand would be cut off upon every situation’.[613]

وبهذا الاسناد عن الحسن بن محبوب عن العلا عن محمد بن مسلم وعلي ابن رئاب عن زرارة جميعا عن أبي جعفر عليه السلام في رجل أشل اليد اليمنى، سرق، قال: تقطع يمينه شلاء كانت أو صحيحة فان عاد فسرق قطعت رجله اليسرى فان عاد خلد في السجن وأجرى عليه طعامه من بيت مال المسلين، يكف عن الناس شره.

And by the chain, from Al Hassan Bin Mahboun, from Al A’la, from Muhammad Bin Muslim and Ali Ibn Ra’ib, from Zarara both together,

(It has been narrated) from Abu Ja’farasws, regarding a man with a crippled right hand, steals. Heasws said: ‘Cut his right hand, be it crippled or correct. So if he were to repeat and steals, cut off his left leg. So if he were to repeat, forever in the prison, and spend upon him, his food, from the Public Treasury of the Muslims, desisting (protecting) the people from his evil’.[614]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن علي بن مهزيار عن الحسن بن سعيد عن عثمان بن عيسى عن سماعة قال: قال أبو عبد الله (ع) أتى أمير المؤمنين عليه السلام برجال قد سرقوا فقطع ايديهم ثم قال: ان الذي من اجسادهم قد يصل إلى النار، فان تتوبوا تجروها، وإن لا تتوبوا تجركم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws came to Amir Al-Momineenasws with men who had stolen. So heasws cut off their hands, then said: ‘Those (parts) of their bodies have arrived to the Fire. So if you were to repent, Iasws shall pluck these back, and if you were not to repent, you would be plucked (into the Fire as well)’.[615]

(باب 326 - علل نوادر الحدود)

Chapter 326 – Miscellaneous reasons for the Limits

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن فضالة عن موسى بن بكير عن علي بن سعيد قال: سألت أبا عبد الله عليه السلام عن رجل اكترى حمارا، ثم اقبل به إلى اصحاب الثياب فابتاع منهم ثوبا أو ثوبين، وترك الحمار: قال: يرد الحمار إلى صاحبه ويتبع الذي ذهب بالثوبين وليس عليه قطع انما هي خيانة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Musa Bin Bakeyr, from Ali Bin Saeed who said,

‘I asked Abu Abdullahasws about a man who hired a donkey, then he went with it to the cloth merchants in order to buy a cloth or two clothes from them, and left the donkey (with them in exchange). Heasws said: ‘The donkey has to be returned to its owner and the one who bought the two clothes would be followed, and the cutting of the hands would not be applicable upon him. But rather, it is a betrayal (of trust)’.[616]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه علي عن الحسين بن سعد عن صفوان بن يحيى عن اسحاق بن عمار عن أبي بصير قال: سمعته يقول من افترى على مملوك عزر لحرمة الاسلام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Al Husayn Bin sa’ad, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abu Baseer who said,

‘I heard himasws (6th Imamasws) saying: ‘The one who fabricates upon a slave would be reprimanded for the sanctity of Al-Islam’.[617]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن اسحاق بن حريز عن سدير عن أبي جعفر عليه السلام في رجل يأتي البهيمة، قال: يجلد دون الحد ويغرم قيمة البهيمة لصاحبه لانه أفسدها عليه وتذبح وتحرق وتدفن ان كانت مما يؤكل لحمه وان كانت مما يركب ظهره اغرم قيمتها وجلد دون الحد واخرجها من البلد الذي فعل ذلك بها حيث لا تعرف فيبيعها فيها كي لا يعير بها.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Is’haq Bin Hareyz, from Sudeyr,

(It has been narrated) from Abu Ja’farasws regarding a man who came (copulated with) the animal. Heasws said: ‘He would be lashed less than the Limit (of adultery), and would be fined the value of the animal for its owner because he corrupted it against him, and it would be slaughtered, and incinerated, and buried, if it was from what its flesh is eaten from; and if it was from what is ridden on upon its back, he would be fined its value, and be lashed less than the Limit (of adultery), and it (the animal) would be sent out from the city in which that deed was done with it, to where no one recognises it, so it would be sold in it, so that no one would reproach it’.[618] 

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال: حدثنا العباس بن معروف عن علي بن مهزيار عن محمد بن يحيى عن حماد بن عثمان، قال: قلت لابي عبد الله عليه السلام التعزير؟ فقال: دون الحد، قال: قلت دون ثمانين؟ قال: فقال لا ولكنه دون الاربعين فانها حد المملوك، قال: قلت وكم ذاك، قال: قدر ما يراه الوالي من ذنب الرجل وقوة بدنه.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said,

‘I said to Abu Abdullahasws, ‘(What is) the discretionary Punishment?’ So heasws said: ‘Less than the Limit’. I said, ‘Less that eighty (lashes)?’ So heasws said: ‘no, but it is less than forty (lashes), for it is a Limit of the slaves’. I said, ‘And how much is that?’ Heasws said: ‘In accordance with what the ruler sees is, from the sin of the man and strength of his body’.[619]

وبهذا الاسناد عن محمد بن مسلم قال: سألته عن الشارب، فقال ايما رجل كانت منه زلة فانى معزره، وأما الذي يدمن فانى كنت منهكة عقوبة لانه يستحل الحرمات كلها ولو ترك الناس في ذلك لفسدوا.

And by this chain, from Muhammad Bin Muslim who said,

‘I asked himasws (6th Imamasws) about the drunkard, so heasws said: ‘Whichever man from it was in error, so Iasws apply the discretionary Punishment; and as for the one who is habitual, so Iasws fully punish, because he has permitted the Prohibitions, all of it, and if the people were to be left in that, they would be corrupted’.[620]

حدثنا محمد بن موسى بن المتوكل عن اسحاق بن عمار قال: سألت أبا عبد الله عليه السلام عن رجل شرب حسوة خمرة، قال يجلد ثمانين جلدة، قليلها وكثيرها حرام.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Is’haq Bin Amaar who said,

‘I asked Abu Abdullahasws about a man who drank a sip of wine. Heasws said: ‘He would be whipped eighty (lashes). A little of it, and a lot of it, is Forbidden’.[621]

وعن أبي عبد الله عليه السلام قال: اتي عمر بن الخطاب بقدامة بن مظعون قد شرب الخمر، فقامت عليه البينة فسأل عليا عليه السلام فأمره أن يجلده ثمانين جلدة، فقال قدامة: يا أمير المؤمنين ليس على جلد أنا من أهل هذه الآية (ليس على الذين آمنوا وعملوا الصالحات جناح فيما طعموا) فقرء الآية حتى اتمها، فقال له علي عليه السلام فانت لست من أهل فيما طعم اهلها وهو لهم حلال،

And from Abu Abdullahasws having said: ‘They came to Umar Bin Al-Khattab with Qadama Bin Maz’oun who had drunk the wine. So the proof was established against him. So he asked Aliasws, and heasws ordered that he should be whipped eighty lashes. So Qadama said, ‘O Amir Al-Momineenasws, there is no whipping upon me, for I am from the ones of this Verse [5:93] On those who believe and do righteous deeds there is no blame for what they eat. So he recited the Verse until he completed it. So Aliasws said to him: ‘But you are not from the one with regards to what is eaten, and it is (referring to) the Permissible food’.

قال: وقال علي عليه السلام: ان الشارب إذا شرب لم يدر ما يأكل ولا ما يصنع فاجلدوه ثمانين جلدة.

Heasws said: ‘And Aliasws said: ‘The drunkard, when he drinks, does not know what he is eating, nor what he is doing’. So he was whipped eighty lashes’.[622]

حدثنا محمد بن الحسن عن زرارة، قال: سمعت أبا جعفر عليه السلام وسمعتهم يقولون ان عليا عليه السلام قال: إذا شرب الرجل الخمر فسكر هذي، فإذا هذي أفترى، فإذا فعل ذلك فاجلدوه حد المفترى ثمانين.

Muhammad Bin Al Hassan narrated to us, from Zarara who said,

‘I heard Abu Ja’farasws and heard them (people) saying that, Aliasws said: ‘When the man drinks the wine, he gets intoxicated (and) babbles. So when he babbles, he fabricates. So when he does that, so whip him with the Limit of the fabricator, eighty lashes’.

قال أبو جعفر عليه السلام إذا سكر من النبيذ المسكر والخمر جلد ثمانين.

Abu Ja’farasws said: ‘When one is intoxicated from Al-Nabeez the intoxicant, and the wine, whip him eighty lashes’.[623]

وبهذا الاسناد عن أحدهما عليه السلام قال: كان علي عليه السلام يضرب في الخمر والنبيذ ثمانين جلدة، الحر والعبد واليهودي والنصراني، فقال: ليس لهم ان يظهروا شربه يكون ذلك في بيوتهم،

And by this chain,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Aliasws used to whip with regards to the wine and Al-Nabeez, eighty lashes, the free one and the slave, and the Jew and the Christian. So heasws said : ‘It is not for them that they should openly drink it. That happens in their houses’.

قال: سمعته يقول من شرب الخمر فاجلدوه فان عاد فاجلدوه، فان عاد فاقتلوه في الثالثة.

He (the narrator) said, ‘I heard himasws saying: ‘The one who drinks the wine, so whip him. So if he were to repeat it, so whip him. So if he were to repeat, so kill him with regards to the third (offence)’.[624]

حدثنا محمد بن موسى بن المتوكل عن عبد الله بن جعفر الحميري عن عنبسة بن مصعب قال: قلت لابي عبد الله عليه السلام كانت لي جارية فشربت فرأيت أحدها؟ قال: نعم ولكن ذلك في ستر بحال السلطان.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Anbasa Bin Mas’ab who said,

‘I said to Abu Abdullahasws, ‘There used to be a slave girl for me, so she drank (intoxicant). So what is yourasws view, shall I apply the Limit upon her?’ Heasws said: ‘Yes, but that is in veil, by the permission of the authority’.[625] 

وروي عن أبي جعفر عليه السلام في قذف محصنة حرة قال يجلد ثمانين لانه انما يجلد بحقها.

And it has been reported,

(It has been narrated) from Abu Ja’farasws regarding slandering a free married woman. Heasws said: ‘He would be whipped eighty lashes, because, rather he has whipped by her right’.[626]

أبي رحمه الله عن علي بن ابراهيم عن أبيه عن ابن أبي عمير عن أبي الحسن الحذاء، قال: كنت عند أبي عبد الله (ع) فسألني رجل وقال: ما فعل غريمك؟ قلت: ذاك ابن الفاعلة فنظر إلى أبو عبد الله عليه السلام نظرا شديدا، قال قلت جعلت فداك انه مجوسي ينكح امه واخته، قال: أو ليس ذلك في دينهم نكاح

My father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Hassan Al Haza’a who said,

‘I was in the presence of Abu Abdullahasws when a man asked me and said, ‘What did your debtor do?’ I said, ‘That son of the adulterer!’ So Abu Abdullahasws looked at me with a harsh look. I said, ‘May I be sacrificed for youasws! He is a Magian. He marries his mother and his sister’. Heasws said: ‘Or is that not a marriage in their religion?’[627]

أبي رحمه الله عن سعد بن عبد الله رفعه عن أبي عبد الله عليه السلام قال: الشيخ والشيخة إذا زنيا فارجموهما البتة لانهما قد قضيا شهوتهما. وعلى المحصن والمحصنة الرجم.

My father, from Sa’ad Bin Abdullah, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The old man and the old woman, when they commit adultery, so stone them anyway, because both of them have fulfilled their desires. And upon the married woman, and the married man, is the stoning’.[628]

حدثنا محمد بن الحسن عن الحسن بن الحسن بن أبان عن اسماعيل بن خالد قال: قلت لابي عبد الله عليه السلام: في القرآن الرجم؟ قال: نعم، قال الشيخ: والشيخ إذا زنيا فارجموهما البتة فانهما قد قضيا الشهوة.

Muhammad Bin Al Hassan narrated to us, from Al Hassan Bin Al Hassan Bin Abaan, from Ismail Bin Khalid who said,

‘I said to Abu Abdullahasws, ‘Is the stoning, (found) in the Quran?’ Heasws said: ‘Yes’. Heasws said, ‘The old man (and the old woman), when they commit adultery, so stone both of them anyway, for these two have fulfilled their desires’.[629]

وبهذا الاسناد عن الحسن بن كثير عن أبيه قال: خرج أمير المؤمنين عليه السلام بشراحة الهمدانية، فكاد الناس يقتل بعضها بعضا من الزحام، فلما رأي ذلك أمر بردها حتى إذا خفت الزحمة اخرجت واغلق الباب،

And by this chain, from Al Hassan Bin Kaseer, from his father who said,

‘Amir Al-Momineenasws went out with Sharahat Al-Hamdaniya, so the people sat fighting with each other due to the crowd. So when Amir Al-Momineenasws saw that, heasws ordered for her to be returned. When the crowd eased, brought her out and locked the door.

قال: فرموها حتى ماتت، قال: ثم أمر بالباب ففتح، قال: فجعل من يدخل يلعنها، قال: فلما رأي ذلك نادى مناديه ايها الناس ارفعوا السنتكم عنها فانه لا يقام حد إلا كان كفارة ذلك الذنب كما يجزي الدين بالدين قال: فو الله ما تحرك شفة لها.

He (the narrator) said, ‘So heasws had her stoned until she died. Then heasws ordered for the door to be opened. So everyone who entered, cursed her. So when heasws saw that, heasws made hisasws caller to call out: ‘O you people! Raise your tongues from her, for a Limit is not established except that it is an expiation for that sins, just as the debt is recompenses by (settling of) the debt’. So, by Allahazwj, no lip moved for her’.[630] 

وروي عن أبي جعفر عليه السلام يقول: قضى علي (ع) في رجل تزوج امرأة رجل انه ترجم المرأة ويضرب الرجل الحد، وقال: لو علمت انك علمت به لفضخت رأسك بالحجارة.

And is has been reported,

(It has been narrated) from Abu Ja’farasws saying: ‘Aliasws judged with regards to a man who married a wife of a man, that the woman be stoned and the man be whipped by the Limit, and heasws said: ‘Had Iasws known that you knew of it (that she was married), Iasws would have pumped your head with the stones’.[631]

وبهذا الاسناد عن أبي جعفر عليه السلام قال: قال أمير المؤمنين (ع) لا يرجم رجل ولا امرأة حتى يشهد عليهما اربعة شهود على الايلاج والاخراج، قال: قال لا أحب ان أكون أول الشهود الاربعة اخشى أن ينكل بعضهم فاجلد.

And by this chain,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘neither a man nor a woman would be stone until four witnesses testify upon them both the penetration and the ejection’. Heasws said: ‘Iasws would not like to be the first of the four witnesses, for fear that some of them would turn (and deny it), so Iasws would be whipped’.[632]

(باب 327 - العلة التي من أجلها لا يكون بين أهل الذمة معاقلة)

Chapter 327 – The reason due to which there does not happen to be a stronghold with the people under responsibility (Ahl Al-Zimma)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن أبي ولاد عن أبي عبد الله (ع) قال: ليس بين أهل الذمة معاقلة فيما يجنون من قتل أو جراح انما يؤخذ ذلك من أموالهم، فان لم يكن لهم أموال رجعت الجناية إلى إمام المسلمين لانهم يؤدون الجزية إليه كما يؤدي العبد لضريبة إلى سيده، قال: وهم مماليك للامام فمن اسلم منهم فهو حر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Walaad,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no stronghold between the people under the responsibility (Ahl Al-Zimma) with regards to what they go crazy from killing or wounding. But rather, that would be taken from their wealth. So if there is no wealth for them, the crime would be referred to the Imamasws of the Muslims, because they are paying the tax to himasws just as the slave pays the monies to his master’. Heasws said: ‘And they (the Ahl Al-Zimma) are the slaves of the Imamasws. So, whoever from them professes to Islam, so he is free’.[633]

(باب 328 - العلة التي من أجلها جعل البينة على المدعي) (واليمين على المدعى عليه في الاموال وجعل في الدماء) (البينة على المدعى عليه وعليه القسامة)

Chapter 328 – The reason due to which the (burden of the) proof is upon the claimant, and the swearing (oath) is upon the defendant with regards to the wealth, whereas with regards to the blood, the (burden of the) proof is upon the defendant, and upon him is the compurgation (sworn endorsements)

أبي رحمه الله قال: حدثنا سعد بن عبد الله: حدثنا محمد بن الحسين عن ابن أبي عمير عن ابن اذينة عن بريدة عن أبي عبد الله عليه السلام قال: سألته عن القسامة فقال: الحقوق كلها البينة على المدعي واليمين على المدعي عليه إلا في الدماء خاصة فان رسول الله صلى الله عليه وآله بينما هو بخيبر إذا فقدت الانصار رجلا منهم فوجدوه قتيلا، فقالت الانصار فلان اليهودي قتل صاحبنا، فقال رسول الله صلى الله عليه وآله للطالبين: اقيموا رجلين عدلين من غيركم اقده برمته، فان لم تجدوا شاهدين فاقيموا قسامة خمسين رجلاه اقده به برمته، فقالوا: يا رسول الله صلى الله عليه وإله ما عندنا شاهدان من غيرنا وانا لنكره ان نقسم على ما لم نره فوداه رسول الله صلى الله عليه وآله من عنده،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Bureyda,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the compurgation (sworn endorsements). So heasws said: ‘The rights, all of them, the (burden of the) proof is upon the claimant, and the swearing is upon the defendant, except regarding the blood in particular, for Rasool-Allahsaww, whilst hesaww was a Khyber, the Helpers lost a man from among them, so they found him to have been killed. So the Helpers said, ‘So and so, the Jew killed our companion’. So Rasool-Allahsaww said to the seekers (of revenge): ‘Establish two just men from others who saw the whole of it. So if you do not find two witnesses, then fifty men should establish sworn endorsements for the whole of it’. So they said, ‘O Rasool-Allahsaww! There are no two witnesses with us from others, and we do not like that we should swear upon what we have not seen’. So Rasool-Allahsaww paid the blood money from himselfsaww’.

ثم قال أبو عبد الله عليه السلام ان رسول الله صلى الله عليه وآله انما حقن دماء المسلمين بالقسامة لكي إذا رأي الفاجر الفاسق فرصة من عدوه حجزه مخافة القسامة ان يقتل به، فكف عن قتله وإلا حلف المدعي عليهم قسامة خمسين رجلا ما قتلنا ولا علمنا قاتلا ثم اغرموا الدية إذا وجدوا قتيلا بين أظهرهم إذا لم يقسم المدعون.

Then Abu Abdullahasws said that: ‘But rather, Rasool-Allahsaww saved the blood-letting of the Muslims by the sworn endorsements in order that if an immoral evil doer sees a chance from (killing) his enemy, would fear the sworn endorsements in case he himself is killed by it, would refrain from killing him, otherwise the swear of the claimant, against him would be sworn endorsements of fifty men, ‘We neither killed nor do we have any knowledge of the killer’. Then they would have to pay the blood money if the victim was found to be among them, if the claimants haven’t sworn’.[634]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا (ع) كتب إليه فيما كتب من جواب مسائله، العلة في البينة في جميع الحقوق على المدعي، واليمين على المدعي عليه ما خلا الدم، لان المدعي عليه جاحد ولا يمكنه اقامة البينة على الجحود، لانه مجهول وصارت البينة في الدم على المدعي عليه واليمين على المدعي لانه حوط يحتاط به المسلمين لئلا يبطل دم امرئ مسلم وليكون ذلك زاجرا وناهيا للقاتل لشدة اقامة البينة عليه، لان من شهد على انه لم يفعل قليل،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer to what he had written asking himasws: ‘The reason with regards to the (burden of the) proof in the entirety of the rights, is upon the claimant, and the swearing is upon the defendant, except for the blood, because the defendant is a denial, and it is not possible for him to establish the proof upon the denial, because the matter is unknown. And the (burden of the) proof regarding the blood came to be upon the defendant, and the swearing upon the claimant, because it is a precaution for the Muslims in case the blood of a Muslim person be invalidated, and that would become an injunction and a prevention for the killer due to the severity of the establishment of the proof against him, because the ones who would testify that he did not do it, would be very few.

وأما علة القسامة ان جعل خمسين رجلا، فلما في ذلك من التغليظ والتشديد والاحتياط لئلا يهدر دم امرئ مسلم.

And as for the reason for the sword endorsements, it has been made to be fifty men. So as for what is in that from the harshness, and the severity, and the precaution, perhaps the blood of a Muslim person be wasted’.[635]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن ابن أبي نجران عن عبد الله بن سنان عن أبي عبد الله (ع) قال: سألته عن القسامة، قال: هي حق ولو لا ذلك لقتل الناس بعضهم بعضا ولم يمكن بشئ، وانما القسامة حول يحتاط به الناس.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the sworn endorsements. Heasws said: ‘It is right, and had it not been for that, the people would kill each other and it would not come to anything. But rather, the sword endorsements (of fifty men), is a dissuasion, the people take precaution by it’.[636] 

حدثنا محمد بن علي ماجيلويه رحمه الله عن محمد بن يحيى العطار عن سهل بن زياد عن محمد بن عيسى عن يونس بن عبد الرحمن عن ابن سنان قال: سمعت أبا عبد الله (ع) يقول: انما وضعت القسامة لعلة الحوط يحتاط على الناس لكى إذا رأي الفاجر عدوه فر منه مخافة القصاص.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Sahl Bin ziyad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ibn Sinan who said,

‘I heard Abu Abdullahasws saying: ‘But rather, the sworn endorsements have been placed for the reason of the dissuasion, a precaution upon the people, in case the immoral were to see his enemy, he would flee from him for fear of the (law of) retaliation’.[637]

(باب 329 - العلة التي من أجلها لا يقاد للمجنون من قاتله)

Chapter 329 – The reason due to which the one who kills the insane would not be killed

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن علي بن رئاب عن أبي بصير قال: سألت أبا جعفر (ع) عن رجل قتل رجلا مجنونا، قال: ان كان المجنون اراده فدفعه عن نفسه فقتله فلا شئ من قود ولا دية وتعطي ورثته من بيت مال المسلمين، قال: وان كان من غير أن يكون المجنون اراده فلا قود لمن لا يقاد منه وأرى ان على قاتله الدية في ماله يدفعها إلى ورثة المجنون ويستغفر الله ويتوب إليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I asked Abu Ja’farasws about a man who killed an insane man. Heasws said: ‘If he was indeed insane, and the (killer) defended himself, so he killed him, so there is nothing from retaliation nor blood money, and his (victim’s) inheritors would be given from the Public Treasury of the Muslims. And if it was the other than the insane intended (to kill him), so there is no retaliation to the one, from whom there is no retaliation (i.e. had the insane killed him, he would not have been killed due to his insanity). Upon the killer would be the blood money from his own wealth to be handed over to the inheritors of the insane, and he should seek Forgiveness of Allahazwj and repent to Himazwj’.[638]

(باب 330 - العلة التي من أجلها صارت دية الميت إذا قطع) (رأسه تجعل في أبواب البر للميت ولا تجعل للورثة) (كما تجعل دية الجنين)

Chapter 330 – The reason due to which the blood money of the dead, if its head was cut off is made to be in the category of performing good deeds for the dead and will not be made to be for the inheritors, just as the blood money of the foetus is made to be

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال حدثنا محمد بن أحمد عن ابراهيم بن هاشم عن عمر بن عثمان عن بعض اصحابه عن الحسين بن خالد عن أبي الحسن موسى عليه السلام قال، دية الجنين إذا ضربت امه فسقط من بطنها قبل أن ينشأ فيه الروح مائة دينار، فهي لورثة ودية الميت إذا قطع رأسه وشق بطنه فليس هي لورثته، إنما هي له دون الورثة،

My father said, ‘Muhammad Bin Yahya Al Attar narrated to us, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Umar Bin Usman, from one of his companions, from Al Husayn Bin Khalid,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Blood money of the foetus, if the mother is hit, so she miscarries from her belly before the soul has grown into it, is one hundred Dinars, so this would be for the inheritors; and blood money of the dead, if its head is cut off, and his belly is split open, so this is not for his inheritors. But rather, it is for besides the inheritors’.

فقلت له، وما الفرق بينهما؟ فقال ان الجنين أمر مستقبل مرجي نفعه، وان هذا أمر قد مضى وذهب منفعته فلما مثل به بعد وفاته صارت دية المثلة له لا لغيره يحج بها عنه ويفعل به أبواب البر من صدقة وغير ذلك.

So I said to himasws, ‘And what is the difference between the two?’ So heasws said: ‘The foetus, is a matter of the future, its benefit is returned. And in this, it is a matter which has passed and its benefit has gone. So when he was tortured by after his death, the blood money comes to be for the torture, for him, not for others. Hajj would be performed by it on his behalf, and various categories of righteous deeds from charity and other than that’.[639]

––––––––

(باب 331 - العلة التي من أجلها يجلد الزاني مائة جلدة) (وشارب الخمر ثمانين)

Chapter 331 – The reason due to which the adulterer would be whipped with one hundred lashes, and the drinker of the wine, eighty (lashes)

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن محمد بن أحمد بن يحيى عن أبي عبد الله الرازي عن الحسن بن علي بن أبي حمزة عن أبيه عن أبي عبد الله المؤمن عن اسحاق بن عمار قال، قلت لابي عبد الله (ع)، الزنا أشر من شرب الخمر؟ قال، الخمر، قلت، فكيف صار الخمر ثمانين وفي الزنا مائة، قال يا اسحاق الحد واحدا ابدا، وزيد هذا لتضييعه النطفة ولوضعه إياها في غير موضعها الذي امر الله به.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad Bin Yahya, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Abdullah Al Momin, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullahasws, ‘The adultery is more evil (or) the drinking of the wine?’ Heasws said: ‘The wine’. I said, ‘So how come the wine (Punishment for drinking it) came to be eighty (lashes), and regarding the adultery, one hundred?’ Heasws said: ‘O Is’haq! The Limit is one (and the same), forever, and the increase in this is for the wasting of the sperm and placing it in other than its (rightful) place which Allahazwj Commanded with’.[640]

حدثنا علي بن أحمد رحمه الله قال، حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة ضرب الزاني على جسده بأشد الضرب لمباشرة الزنا واستلذاذ الجسد كله به فجعل الضرب عقوبة له وعبرة لغيره وهو اعظم الجنايات.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer regarding what he had written asking himasws: ‘The reason for hitting the adulterer upon his body with severe strikes for indulging in the adultery, and the whole of his body enjoyed the pleasure by it. So the strike has been Made as a Punishment for him, and a lesson for others, and it (adultery) is the most grievous of the crimes’.[641] 

(باب 332 - العلة التي من أجلها لا يقطع الطرار والمختلس)

Chapter 332 – The reason due to which the hands of the scoundrel and the pilferer would not be cut

أبي رحمه الله قال حدثنا محمد بن يحيى عن محمد بن أحمد عن أبان بن محمد عن أبيه عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبايه عن علي عليهم السلام قال: ليس على الطرار والمختلس قطع لانها دعارة معلنة ولكن يقطع من يأخذ ويخفى.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Aban Bin Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws, from Aliasws having said: ‘There is no cutting (of the hand) upon the scoundrel (crook) and the embezzler (cheat), because (although) these two are open crimes, but the hands of the one who takes and conceals (thief), would be cut’.[642]

(باب 333 - العلة التي من أجلها يجلد ظل الذي يزعم انه احتلم بام غيره)

Chapter 333 – The reason due to which the shadow would be lashed, of the one who claims that he had an erotic dream with the mother of someone else

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن اخيه علي عن عثمان بن عيسى عن سماعة قال: قال أبو عبد الله (ع) ان رجلا لقي رجلا على عهد امير المؤمنين عليه السلام فقال له، اني احتلمت بامك، فرفع إلى امير المؤمنين فقال، ان هذا افترى علي، فقال وما قال لك؟ قال، زعم انه احتلم بامى فقال أمير المؤمنين، في العدل ان شئت اقمته لك في الشمس وجلدت ظله، فان الحلم مثل الظل ولكنا سنضربه إذا آذاك حتى لا يعود يؤذي المسلمين

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws having said: ‘A man met a man in the era of Amir Al-Momineenasws, so he said to him, ‘I had a wet dream with your mother’. So the matter was raised to Amir Al-Momineenasws, so he said: ‘This one is fabricating against me’. So heasws said: ‘And what did he say to you?’ He said, ‘He claims that he had a wet dream with my mother’. So Amir Al-Momineenasws said: ‘In (the matter of) justice, if you so like, Iasws can stand him in the sun for you, and whip his shadow, for the dream is like the shadow, but Iasws will be whipping him as he hurt you, so that he would not repeat hurting the Muslims’.[643]

(باب 334 - العلة التي من أجلها لا يقام الحد بارض العدو)

Chapter 334 – The reason due to which the Limit would not be established in the land of the enemy

أبي رحمه الله قال، حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد عن محمد بن يحيى الخزاز عن غياث بن ابراهيم عن أبي عبد الله عليه السلام عن أبيه قال: قال أمير المؤمنين عليه السلام لا أقيم على احد حدا بارض العدو، حتى يخرج منها، لئلا تلحقه الحمية فيلحق بالعدو.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws, from himasws fatherasws having said: ‘Amir Al-Momineenasws did not establish the Limit upon anyone who was in the land of the enemy, until he came out from it, perhaps the disdain would cause him to align himself with the enemy’.[644]

(باب 335 - العلة التي من أجلها صار حد القاذف وشارب الخمر ثمانين)

Chapter 335 – The reason due to which the Limit upon the slanderer and the drinker of the wine came to be eighty (lashes)

حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان، ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة ضرب القاذف وشارب الخمر ثمانين جلدة، لان في القذف نفي الولد وقطع النسل وذهاب النسب، وكذلك شارب الخمر إذا شرب هذى، وإذا هذى افترى وإذا افترى جلد، فوجب عليه حد المفتري.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer to what he had asked him: ‘The reason for striking the slanderer and the drinker of the wine with eighty lashes is that because the slanderer denies the child and cuts off the offspring, and the lineage goes away. And similar to that is the drinker of the wine, when he drinks he talks nonsense, and when he babbles (chats nonsense), he fabricates, and when he fabricates he would be whipped, obligating upon himself the Limit of the fabricator’.[645]

(باب 336 - العلة التي من أجلها إذا قذف الزوج امرأته كانت شهادته) (اربع شهادات وإذا قذفها غير الزوج جلد الحد)

Chapter 336 – The reason due to which when the husband slanders his wife, his testimony would amount to four testimonies, and if other than her husband were to slander her, would be whipped the Limit

حدثنا الحسين بن أحمد عن محمد بن علي الكوفي عن محمد بن اسلم الجبلي عن بعض اصحابه قال: سألت الرضا عليه السلام فقلت: كيف صار الزوج إذا قذف امرأته كانت شهادته اربع شهادات بالله وإذا قذفها غير الزوج جلد الحد، وان كان اباها أو اخاها قال: سئل جعفر بن محمد (ع) عن هذا فقال: لانه إذا قذف الزوج امرأته قيل له كيف علمت انها فاعلة، فان قال رأيت ذلك بعيني كانت شهادته اربع شهادات بالله وذلك انه يجوز للزوج أن يدخل المداخل في الخلوات التي لا تصلح لغيره أن يدخلها ولا يشهدها ولد ولا والد في الليل والنهار فلذلك صارت شهادته اربع شهادات بالله إذا قال: رأيت ذلك بعيني

Al Husayn Bin Ahmad, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Aslam Al Jabaly, from one of his companions who said,

‘I asked Al-Rezaasws, so I said, ‘How did it come to be, if the husband were to slander his wife, his testimony would be four testimonies by Allahazwj, and if other than her husband were to slander her, he would be whipped the Limit, even if it were to be her father, or her brother?’

Heasws said: ‘Ja’farasws Bin Muhammadasws had been asked about this, so heasws said: ‘Because, if the husband were to slander his wife, it would be said to him, ‘How did you come to know that she has done it?’ So if he were to say, ‘I saw that with my own eyes’, his testimony would amount to four testimonies with Allahazwj, and that is because it is allowed for the husband that he can enter the places alone which is not correct for others if they were to enter it, nor can the son see her, nor a parent, during the day and the night. Thus, it was due to that, his testimony came to be four testimonies with Allahazwj, if he says, ‘I saw it with my own eyes’.

فان قال: لم اعاين ذلك صار قاذفا وضرب الحد إلا أن يقيم عليها البينة وغير الزوج إذا قذفها وادعى انه رأي ذلك قيل له كيف رأيت ذلك وما ادخلك ذلك المدخل الذي رأيت فيه هذا وحدك وانت متهم في رؤياك، فان كنت صادقا فانت في حد التهمة فلا بد من ادبك الذي اوجبه الله عليك وانما صار شهادة الزوج أربع شهادات بالله لمكان الاربعة شهداء مكان كل شاهد يمين.

So if he were to say, I did not see that, he would become a slanderer and be hit the Limit, except if he were to establish the proof against her. And other than the husband, if he were to accuse her and claim that he saw that, it would be said to him, ‘How did you see that, and what made you to enter that place in which you saw this alone, and you are accused with regards to your visualising it. So even if you were truthful, you would still be in the Limit of the accusation. Therefore it is inevitable to (teach you) manners which Allahazwj has Obligated upon you’. But rather the testimony of the husband is four testimonies with Allahazwj in place of the four witnesses swearing on oath’.[646]

(باب 337 - العلة التي من أجلها يضرب العبد في الحد نصف) (ما يضرب الحر)

Chapter 337 – The reason due to which the slave would be hit by half the Limit what the free one would be hit by

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن الاصبغ بن نباته قال: حدثنا محمد بن سليمان المصري عن مروان بن مسلم عن عبيد بن زرارة عن بريد العجلي الشك من محمد بن سليمان قال: قلت لابي عبد الله عليه السلام عبد زنا، قال: يضرب نصف الحد، قلت: فان عاد، قال: لا يزاد على نصف الحد، قال: قلت فهل يجري عليه الرجم في شئ من فعله قال: نعم يقتل في الثامنة أن فعل ذلك ثمان مرات، قلت: فما الفرق بينه وبين الحر وانما فعلهما واحد، قال: لان الله تبارك وتعالى رحمه أن يجعل عليه ربق الرق وحد الحر،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Al Asbagh Bin Nabata, from Muhammad Bin Suleyman Al Misry, from Marwan Bin Muslim, from Ubeyd Bin Zarara, from Bureyd Al Ajaly Al Shak, from Muhammad Bin Suleyman who said,

‘I said to Abu Abdullahasws, ‘The slave commits adultery’. Heasws said: ‘He would be hit half the Limit’. I said, ‘So if he were to repeat it?’ Heasws said: ‘He would not be increase more than half the Limit’. I said, ‘So will the stoning be done against him with regards to anything which he does?’ Heasws said: ‘Yes, he would be killed during the eighth, if he were to do that for the eight time’. I said, ‘So what is the difference between him and the free man, but rather both their deeds are one (the same)?’ Heasws said: ‘Because Allahazwj Blessed and High is more Merciful than to Make the rope of slavery upon him and the Limit of the free one’.

قال: ثم قال وعلى إمام المسلمين أن يدفع ثمنه إلى مولاه من سهم الرقاب.

He (the narrator) said, ‘Then heasws said: ‘And it is upon the Imamasws of the Muslim that heasws should hand over his price (after the stoning), to his master, from the portion of the slaves’.[647]

(باب 338 - العلة التي من أجلها يقتل ساحر المسلمين) (ولا يقتل ساحر الكفار)

Chapter 338 – The reason due to which the Muslim sorcerer would be killed, and the Infidel sorcerer would not be killed

حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد ابن الحسن الصفار عن أحمد بن أبي عبد الله البرقي عن الحسين بن يزيد النوفلي عن اسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله ساحر المسلمين يقتل وساحر الكفار لا يقتل، قيل: يا رسول الله ولم لا يقتل ساحر الكفار؟ قال: لان الشرك اعظم من السحر، لان السحر والشرك مقرونان

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah Al Barqy, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The Muslim sorcerer should be killed, and the Infidel sorcerer should not be killed’. It was said, ‘O Rasool-Allahsaww! And why shouldn’t the Infidel sorcerer be killed?’ Hesaww said: ‘Because the Polytheism is more grievous than the sorcery, because the sorcery and the Polytheism are coupled’.[648]

(باب 339 - العلة التي من أجلها يقتل الحدود في الزنا) (وشرب الخمر في الثالثة)

Chapter 339 – The reason due to which the Limit of the killing would be applied in the case of the adultery and drinking of the wine during the third (offence)

حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبي عبد الله قال: حدثنا محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى عليه السلام كتب إليه فيما كتب من جواب مسائله علة القتل في اقامة الحد في الثالثة لاستخفافهما وقلة مبالاتهما بالضرب حتى كأنهما مطلق لهما الشئ، وعلة اخرى أن المستخف بالله وبالحد كافر فوجب عليه القتل لدخوله في الكفر.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musaasws wrote to him in answer to what he had asked himasws: ‘The reason for the killing during the establishment of the Limit during the third (offence) because they both belittled the whipping and did not care about it as if it was an absolute thing for them both. And another reason is that, the belittler of Allahazwj and Hisazwj Limits is a disbeliever, thus Obligating upon him the killing, as he entered into the disbelief’.[649]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن جميل بن دراج عن أبي عبد الله (ع) انه قال: في شارب الخمر إذا شربها ضرب فان عاد ضرب فان عاد قتل في الثالثة.

My father said, ‘sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Jameel Bin Daraaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding the drinker of the wine, when he drinks it, should be hit. So if he were to repeat it, should be hit (again). So if he repeats it, should be killed during the third (offence)’.[650]

(باب 340 - علة تحريم اللواط والسحق)

Chapter 340 – Reason for the Prohibition of the sodomy and the lesbianism

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة تحريم الذكران للذكران، والاناث للاناث لما ركب في الاناث وما طبع عليه الذكران ولما في اتيان الذكران الذكران والاناث الاناث من انقطاع النسل وفساد التدبير وخراب الدنيا.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer regarding what he had written to ask him: ‘The reason for the Prohibition of the males for the males, and the females for the females is due to what is perpetrated among the women and the men what is not their natural disposition, and due to what is involved in the males coming to the males, and the females coming to the females, from the cutting off of the lineages, and the corruption of the system and the spoiling of the world’.[651]

حدثنا أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أبي جعفر عن ابن الجوزاء عن الحسين بن علوان عن عمرو بن خالد عن زيد بن على عن آبائه صلوات الله عليه قال: قال رسول الله صلى الله عليه وآله ان الله تعالى حين أمر آدم أن يهبط هبط آدم وزوجته، وهبط ابليس ولا زوجه له، وهبطت الحية ولا زوج لها، فكان أول من يلوط بنفسه ابليس، فكانت ذريته من نفسه وكذلك الحية وكانت ذرية آدم من زوجته فأخبرهما انهما عدوان لهما.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Abu Ja’far, from Ibn Al Jowza, from Al Husayn Bin Alwan, from Amro Bin Khalid,

(It has been narrated) from Zayd son of Aliasws, from his forefathersasws having said: ‘Rasool-Allahsaww said that: ‘When Allahazwj the High Commanded Adamas that heas should descend, Adamas descended with hisas wife, and Ibleesla descended and there was no wife for himla, and the snake descended and there was no wife for it. So the first one who committed sodomy with himselfla was Ibleesla. So hisla offspring was from himselfla, and similar to that was the snake, and the offspring of Adamas was from hisas wife. Thus theyas were both informed that those two (Ibleesla and snake were the two enemies of theirsas’.[652]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر عن محمد بن الحسين عن أحمد بن محمد بن أبي نصر البزنطي عن أبان بن عثمان عن أبي بصير عن أحدهما في قول لوط (انكم لتأتون الفاحشة ما سبقكم بها من احد من العالمين) فقال: ان ابليس اتاهم في صورة حسنة، فيه تأنيث عليه ثياب حسنة فجاء إلى شبان منهم فأمرهم أن يعقوا به ولو طلب إليهم أن يقع بهم لابوا عليه، ولكن طلب إليهم أن يقعوا به، فقلما وقعوا به التذوه، ثم ذهب عنهم وتركهم، فاحال بعضم على بعض.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Abdullah Bin Ja’far, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abaan Bin Usman, from Abu Baseer,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) regarding the words of Lotas [29:28] You are coming to immoralities which none of the nations has ever come to before you. So heasws said: ‘Ibleesla came to them in a beautiful image, adorning himselfla with feminine clothes. So heas came to the young among them and ordered them that they should fall upon himla, and had hela sought them that hela should fall upon them, they would have refused himla, but hela sought them that they should fall upon himla. So they fell upon himla, and inclined towards it. Then hela went away from them and left them, so some of them submitted to the others’.[653]

حدثنا محمد بن موسى بن عمران المتوكل رحمه الله قال: حدثنا عبد الله ابن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن هشام بن سالم عن أبي بصير قال: قلت لابي جعفر عليه السلام: كان رسول الله صلى الله عليه وآله يتعوذ من البخل، فقال: نعم يا أبا محمد في كل صباح ومساء ونحن نتعود بالله من البخل يقول الله (ومن يوق شح نفسه فاولئك هم المفلحون) وسأخبرك عن عاقبة البخل

Muhammad Bin Musa Bin Imran Al Mutawakkal narrated to us, from Abdullah Ibn Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Saalim, from Abu Baseer who said,

‘I said to Abu Ja’farasws, ‘Rasool-Allahsaww used to seek Refuge (with Allahazwj) from the stinginess?’ So heasws said, ‘Yes, O Abu Muhammad! During every morning and evening, and weasws (also) seek Refuge with Allahazwj from the stinginess. Allahazwj is Saying [64:16] and whoever saves himself from the stinginess, these are the ones who are the successful, and Iasws will be informing you about the consequences of the stinginess.

ان قوم لوط كانوا أهل قرية اشحاء على الطعام فاعقبهم البخل داء لا دواء له في فروجهم، فقلت: وما اعقبهم؟ فقال: ان قرية قوم لوط كانت على طريق السيارة إلى الشام ومصر، فكانت السيارة تنزل بهم قيضيفونهم، فلما كثر ذلك عليهم ضاقوا بذلك ذرعا بخلا ولؤما فدعاهم البخل إلى ان كانوا إذا نزل بهم الضيف فضحوه من غير شهوة بهم إلى ذلك،

The people of Lotas used to be the inhabitants of a town, miserly upon the food. So the consequences of the stinginess was an illness in their private parts for which there was no cure for it’. So I said, ‘And what was their consequence?’ So heasws said: ‘The town of the people of Lotas used to be upon the road of the travelers to Syria and Egypt. So the travelers used to lodge with them, and they used to be their hosts. So when that became frequent upon them, they were constricted by that and were uneasy due to their miserliness, and were wicked. So their miserliness called them to, that whenever the guest lodged with them, so they shamed him without any desire with them to that.

وإنما كانوا يفعلون ذلك بالضيف حتى ينكل النازل عنهم، فشاع أمرهم في القرية وحذرهم النازلة، فاورثهم البخل بلاء لا يستطيعون دفعه عن انفسهم من غير شهوة لهم إلى ذلك، حتى صاروا يطلبونه من الرجال في البلاد ويعطونهم عليه الجعل، ثم قال: فأ داء أدأى من البخل ولا أضر عاقبة ولا افحش عند الله تعالى،

But rather, they were doing that with the guest to the extent that they used to keep away from them due to the harassment. So their matter was publicised in the town, and the travellers were cautioning about them. So the miserliness inherited them with such an affliction that they were not able to defend against it from themselves, from other than their desire to that, until they went seeking from the men in the cities and were paying them’. Then heasws said: ‘Thus, there is no disease more sickening than the stinginess, nor any consequence more harmful, nor more immoral in the Presence of Allahazwj the High’. 

قال أبو بصير: فقلت له جعلت فداك فهل كان أهل قرية لوط كلهم هكذا يعملون؟ فقال: نعم، إلا أهل بيت منهم من المسلمين، أما تسمع لقوله تعالى (فاخرجنا من كان فيها من المؤمنين فما وجدنا فيها غير بيت من المسلمين)

Abu Baseer said, ‘So I said to himasws, ‘May I be sacrificed for youasws! Was it that the all of the people of Lotas were doing this deed?’ So heasws said: ‘Yes, except for the people of one household from them, from the Muslims. Have you not heard the Words of the High [51:35] Then We brought forth such as were therein of the Believers. [51:36] But We did not find therein save a (single) house of those who submitted’.

ثم قال أبو جعفر عليه السلام: ان لوطا لبث في قومه ثلاثين سنة يدعونهم إلى الله تعالى ويحذرهم عذابه، وكانوا قوما لا يتنظفون من الغائط، ولا يتطهرون من الجنابة، وكان لوط ابن خالة ابراهيم، وكانت امرأة ابراهيم سارة اخت لوط، وكان لوط وابراهيم نبيين مرسلين منذرين، وكان لوط رجلا سخيا كريما يقري الضيف إذا نزل به ويحذرهم قومه،

Then Abu Ja’farasws said: ‘Lotas remained among hisas people for thirty years, inviting them to Allahazwj the High, and cautioning them of Hisazwj Punishment. And they were a people who did not clean themselves from the faeces, nor purified themselves from the sexual impurities. And Lotas was the son of the maternal aunt of Ibrahimas, and the wife of Ibrahimas, Sarahas was a sister of Lotas; and Lotas and Ibrahimsaww were two Prophetsas, Mursils, Warners’. And Lotas was a generous man, benevolent to the guest, when he lodged with himas, cautioning him about hisas people’.

قال: فلما رأي قوم لوط ذلك منه قالوا له: إنا ننهاك عن العالمين لا تقري ضيفا ينزل بك، ان فعلت فضحنا ضيفك الذي ينزل بك وأخزيناك، فكان لوط إذا نزل به الضيف كتم امره مخافة أن يفضحه قومه وذلك انه لم يكن للوط عشيرة،

Heasws said: ‘So when the people of Lotas saw than from himas, they said to himas, ‘We are forbidding youas from the world. Do not entertain a guest who lodges with youasws. If youasws do that, we shall expose youras guest who lodges with youasws and we will discredit youas’. So, whenever a guest lodged with himas, Lotas used to conceal the matter for fear of hisas people shaming him, and there did not happen to be any family for Lotas’.

قال: ولم يزل لوط وابراهيم يتوقعان نزول العذاب على قومهم، فكانت لابراهيم وللوط منزلة من الله تعالى شريفة وان الله تعالى إذا أراد عذاب قوم لوط ادركته مودة ابراهيم وخلته ومحبة لوط فيراقبهم فيؤخر عذابهم.

Heasws said: ‘And Lotas and Ibrahimas did not cease to expect the descent of the Punishment upon theiras people. So there was an honourable status for Ibrahimas and Lotas from Allahazwj, and that whenever Allahazwj the High Intended to Punish the people of Lotas, Realised the cordiality of Ibrahimas, and Hisas friendship, and love of Lotas, Overlooked, and Delayed their Punishment’.

قال أبو جعفر عليه السلام فلما اشتد اسف الله على قوم لوط وقدر عذابهم وقضى ان يعوض ابراهيم من عذاب قوم لوط بغلام عليهم فيسلى به مصابه بهلاك قوم لوط

Abu Ja’farasws said: ‘So when the Grief of Allahazwj Intensified upon the people of Lotas, Ordained their Punishment, and Judged that Heazwj would Compensate Ibrahimas from the Punishment of the people of Lotas with a boy, so heas can be consoled by him, of the infliction of the destruction of the people of Lotas.

فبعث الله رسلا إلى ابراهيم يبشرونه باسماعيل فدخلوا عليه ليلا يفزع منهم وخالف أن يكونوا سراقا، فلما رأته الرسل فزعا مذعورا (قالوا سلام قال سلام إنا منكم وجلون قالوا لا توجل انا رسل ربك نبشرك بغلام عليم)

So Allahazwj Sent Messengers to Ibrahimas, heralding the good news of Ismail. So they came over to himas at night. Heas panicked from them, and stayed back in case they happen to be thieves. So when the Messenger saw the panic, excused himself [15:52] When they came up to him, they said, Peace. He said: We are scared of you [15:53] They said: Do not be afraid, for we give you the good news of a knowledgeable boy.

قال أبو جعفر عليه السلام: والغلام العليم هو اسماعيل بن هاجر، فقال ابراهيم للرسل ابشرتموني على أن مسني الكبر، فبم تبشرون؟ قالوا: بشرناك بالحق فلا تكن من القانطين، فقال ابراهيم: فما خطبكم بعد البشارة؟ قالوا: انا أرسلنا إلى قوم مجرمين، قوم لوط انهم كانوا قوما فاسقين لننذرهم عذاب رب العالمين.

Abu Ja’farasws said: ‘And the boy, the knowledgeable one, heas was Ismailas, son of Hajaras. So Ibrahimas said to the Messengers: [15:54] He said: Do you give me good news when old age has come upon me? – By what then do you give me good news? [15:55] They said: We give you good news with the Truth, therefore do not become from the despairing ones. So Ibrahimas said: ‘So what is your address (issue) after the good news?’ They said: ‘We have been Sent to the guilty people of Lotas. The people of Lotas are a mischievous people, to warn them of the Punishment of the Lordazwj of the worlds’.

قال أبو جعفر عليه السلام: فقال إبراهيم للرسل ان فيها لوطا، قالوا: نحن اعلم بمن فيها، لننجينه وأهله أجمعين إلا امرأته قدرنا انها لمن الغابرين، قال: فلما جاء آل لوط المرسلون، قال: انكم قوم منكرون، قالوا: بل جئناك بما كانوا فيه قومك من عذاب الله يمترون واتيناك بالحق لتنذر قومك العذاب وانا لصادقون فاسر باهلك يا لوط إذا مضى لك من يومك هذا سبعة ايام ولياليها بقطع من الليل إذا مضى نصف الليل ولا يلتفت منكم احد إلا امرأتك انه مصيبها ما اصابهم وأمضوا من تلك الليلة حيث تؤمرون.

Abu Ja’farasws said: ‘So Ibrahimas said to the Messengers: ‘[29:32] He said: Surely in it is Lut. They said: We know very well who is in it; we shall rescue him and his followers, except for his wife; she shall be of those who remain behind. [15:61] So when the messengers came to Lut's family [15:62] He said: You are a people unknown to me [15:63] They said: But, we have come to you with that which they were disputing about [15:64] And we have come to you with the Truth, and we are truthful [15:65] Therefore send forth your family, O Lotas! When there pass by for youas, from this day of yoursas, seven days and nights in a part of the night and you follow behind them, and let not any one of you turn round, except for youras wife. She would be struck with what will strike them, and go forth where you are Commanded to’.

قال أبو جعفر (ع) فقضوا ذلك الامر إلى لوط ان دابر هؤلاء مقطوع مصبحين،

Abu Ja’farasws said: ‘So that matter transpired upon Lotas, that they would be rooted out in the early morning’.

قال: أبو جعفر (ع) فلما كان يوم الثامن مع طلوع الفجر قدم الله تعالى رسلا إلى ابراهيم يبشرونه باسحاق ويعزونه بهلاك قوم لوط، وذلك قوله: (ولقد جاءت رسلنا ابراهيم بالبشرى قالوا سلاما قال سلام فما لبث ان جاء بعجل حنيذ يعني ذكيا مشويا نضجا فلما رأى ابراهيم أيديهم لا تصل إليه نكرهم واوجس منهم خيفة قالوا لا تخف انا ارسلنا إلى قوم لوط وامرأته قائمة، فبشروها باسحاق ومن وراء اسحاق يعقوب، فضحكت، يعني فتعجبت من قولهم قالت يا ويلتى أألد وانا عجوز وهذا بعلي شيخا ان هذا لشئ عجيب قالوا تعجبين من امر الله رحمة الله وبركاته عليكم أهل البيت انه حميد مجيد.

Abu Ja’farasws said: ‘So when it was the eighth day with the emergence of the sun, Allahazwj the High Made the Messengers to proceed to Ibrahimas, giving himas the good news of Is’haq, and proclaiming to himas of the destruction of the people of Lotas. And these are Hisazwj Words [11:69] And Our messengers came to Ibrahim with good news. They said: Peace! He said: Peace! So it was not before he came with a roasted calf – meaning slaughtered, roasted. [11:70] But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them. They said: Fear not, we are sent to people of Lut [11:71] And his wife was standing (by), so they gave heras her the good news of Is’haq and after Is’haq of Yaqoub,  So she laughed – meaning sheas was astounded from their words [11:72] She said: O woe be unto me! Shall I bear a son when I am a very old woman and this my husband is a very old man? This is a strange thing [11:73] They said: Are you wondering at Allah's Command? The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious’.

قال أبو جعفر (ع) فلما جاءت ابراهيم البشارة باسحاق وذهب عنه الروع أقبل يناجي ربه في قوم لوط ويسأله كشف البلاء عنهم، فقال الله تعالى: يا ابراهيم اعرض عن هذا انه جاء أمر بك وانهم اتيهم عذابي بعد طلوع الشمس من يوم محتوم غير مردود.

Abu Ja’farasws said: ‘So when the good news of Is’haq came to Ibrahimas, and the awe went away from himas, heas faced whispering to hisas Lordazwj with regards to the people of Lotas and asked Himazwj to Remove the affliction from them. So Allahazwj the High Said: “O Ibrahim! Turn away from this. The Command of youras Lordazwj has been Issued, and Myazwj Punishment will come upon them after the emergence of the sun. It is a matter inevitable and will not be turned back”’.[654]

And by this chain, from Al Hassan Bin Mahboub, from Maalik Bin Atiya, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws that Rasool-Allahsaww asked Jibraeelas: ‘How were the people of Lutas destroyed?’ So heas said: ‘The people of Lutas were a people of a town who neither used to clean themselves from the toilet, nor purify themselves from the Janaabat (Purification required major ablution), being miserly upon the providing of the food, and that Lutas remained among them for thirty years. But rather, heas had settled among them and was not from them, nor were there any relatives for himas nor a community. And heas used to invite them to Allahazwj the High and to have belief in Himazwj, and following Himazwj and prevented them from the immoralities, and urged them upon the Obedience of Allahazwj. But they did not respond to himas, and did not obey himas.

وإن الله تعالى لما أراد عذابهم بعث إليهم رسلا منذرين عذرا نذرا، فلما عتوا عن أمره بعث إليهم ملائكة ليخرجوا من كان في قريتهم من المؤمنين، فما وجدوا فيها غير بيت من المسلمين فأخرجهم منها، وقالوا للوط: أسر بأهلك من هذه القرية الليلة بقطع من الليل ولا يلتفت منكم أحد وامضوا حيث تؤمرون، فلما انتصف الليل سار لوط ببناته، وتولت امرأته مدبرة فانقطعت إلى قومها تسعى بلوط وتخبرهم أن لوطا قد سار ببناته واني نوديت من تلقاء العرش لما طلع الفجر: يا جبرئيل حق القول من الله بحتم عذاب قوم لوط، فاهبط إلى قرية قوم لوط وما حوت فاقلعها من تحت سبع أرضين، ثم اعرج بها إلى السماء، فأوقفها حتى يأتيك أمر الجبار في قلبها ودع منها آية بينة من منزل لوط عبرة للسيارة،

And that when Allahazwj the High Intended to Punish them, Sent to them Messengers, Warners. So when their Command arrived, (Allahazwj) Sent to them Angels to bring out the Believers who were in their town. So they did not find therein except for one household from the Muslims, so they brought them out from it, and said to Lutas: ‘Hasten with youras family from this town tonight, in the middle of the night and not one from you should look back, and go where youas have been Commanded to’. So when night fell, Lutas went with hisas daughters, but hisas wife turned back, so she cut herself off to her people and informed them that Lutas had gone with hisas daughters, and Ias was Called out at from the Throne, when dawn emerged: “‘O Jibraeelas! True is the Words from Allahazwj with the Ordained Punishment of the people of Lutas! Therefore, descend to the town of the people of Lutas, and cast it from underneath the seventh firmament, then lifted it to the sky, so pause it until there comes to youas the Command of the Compellerazwj in its heart, and leave from it a sing from the house of Lutas as a lesson for the travellers”.

فهبطت على أهل القرية الظالمين فضربت بجناحي الأيمن على ما حوى عليه شرقيها وضربت بجناحي الأيسر على ما حوى عليه غربيها فاقتلعتها يا محمد من تحت سبع أرضين إلا منزل لوط آية للسيارة، ثم عرجت بها في خوافي جناحي حتى أوقفتها حيث يسمع أهل السماء رقاء ديوكها ونباح كلابها، فلما طلعت الشمس نوديت من تلقاء العرش يا جبرئيل اقلب القرية على القوم، فقلبتها عليهم حتى صار أسفلها أعلاها وأمطر الله عليهم حجارة من سجيل مسومة عند ربك وما هي يا محمد من الظالمين من امتك ببعيد.

So Ias descended upon the unjust people of the town, and struck with myas right wing upon whatever was on its east, and struck with myas left wing upon whatever was on its west. So Ias threw it, O Muhammadsaww, from beneath the seventh firmament, except for the house of Lutas, being a lesson for the travellers. Then Ias paused with it upon myas wings until Ias paused where the people of the sky could hear the screaming of their chickens and the barking of their dogs. So when the sun emerged, Ias was called at from the Throne: “O Jibraeelas! Overturn the town upon the people!” So Ias overturned the town upon the people until its bottom came to be its top, and Allahazwj Rained stones of baked clay upon them, from the Presence of yoursaww Lordazwj. And O Muhammadsaww! It is not remote from the unjust ones from yoursaww community’.

قال: فقال له رسول الله (صلى الله عليه وآله) يا جبرئيل وأين كانت قريتهم من البلاد ؟ فقال جبرئيل: كان موضع قريتهم في موضع بحيرة طبرية اليوم وهي في نواحي الشام. قال: فقال له رسول الله (صلى الله عليه وآله): أرأيتك حين قلبتها عليهم في أي موضع من الأرضين وقعت القرية وأهلها ؟ فقال: يا محمد وقعت فيما بين بحر الشام إلى مصر فصارت تلولا في البحر.

Heasws said: ‘So, Rasool-Allahsaww said to him: ‘O Jibraeelas! And where was their town, from the cities?’ So Jibraeelas said: ‘The place of their town was in a place of the sea of Galilee, which is today around Syria’. So Rasool-Allahsaww said to himas: ‘What do youas think, where youas overturned it against them, in which place is it from the lands where the town and its people fell?’ So heas said: ‘O Muhammadsaww! It fell in what is in between the sea of Syria to Egypt, so it came to be submerged in the sea’.[655]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر عن أبان عن أبي بصير وغيره عن أحدهما قال: ان الملائكة لما جاءت في هلاك قوم لوط، قالوا: إنا مهلكوا أهل هذه القرية، قالت سارة عجبت من قلتهم وكثرة أهل القرية، فقالت: ومن يطيق قوم لوط فبشروها باسحاق ومن وراء اسحاق يعقوب، فضحكت وجهها وقالت: عجوز عقيم وهي يومئذ ابنة تسعين سنة وابراهيم يومئذ ابن عشرين ومائة سنة،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer, and someone else,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said: ‘when the Angels came regarding the destruction of the people of Lotas, they said: ‘We are here to destroy the people of this town’. Sarahas said in astonishment from their speech and the abundance of the inhabitants of the town: ‘And who can tolerate the people of Lotas?’ [11:71] then We Gave her the good news of Is’haq and after Is’haq of Yaqoub [51:29] and she struck her face and said: An old barren woman! And on that day sheas ninety years old, and Ibrahimas on that day was one hundred and twenty years old.

فجادل ابراهيم عنهم، وقال ان فيها لوطا، قال: جبرئيل نحن اعلم بمن فيها فزاده ابراهيم فقال جبرئيل يا ابراهيم اعرض عن هذا انه جاء امر ربك وانهم اتيهم عذاب غير مردود

So Ibrahimas pleaded with them, [29:32] He said: Surely in it is Lot. Jibraeelas said: ‘We know very well who is in it. Ibrahimas added to the plea. So Jibraeelas said: ‘O Ibrahimas! Turn away from this. The Command of youras Lordazwj has come, and the Punishment will befall upon them, without being returned’.

قال: وان جبرئيل لما اتي لوطا في هلاك قومه فدخلوا عليه وجاءه قومه يهرعون إليه، قام فوضع يده على الباب، ثم ناشدهم، فقال: اتقوا الله ولا تخزوني في ضيفي، قالوا: أو لم ننهك عن العالمين، ثم عرض عليهم بناتة نكاحا، قالوا مالنا في بناتك من حق وانك لتعلم ما نريد، قال: فما منكم رجل رشيد؟

Heasws said: ‘And when Jibraeelas came to Lotas regarding the destruction of hisas people, so heas came over, and hisas people came over rushing towards himas. He (Lotas) arose, placed hisas hand upon the door, then adjured them, so heas said: ‘[11:78] so fear Allah and do not disgrace me with regards to my guests. They said, ‘Have we not forbidden you from the worlds’. Then heas presented hisas daughters for marriage. [11:79] They said: You well know that we have no claim on your daughters, and surely you know what we desire. Heas said: ‘is there not among you one right-minded man?’

قال: فابوا فقال: لو ان لي بكم قوة أو آوى إلى ركن شديد، قال: وجبرئيل ينظر إليهم، فقال: لو يعلم أي قوة له، ثم دعاه فأتاه ففتحوا الباب ودخلوا فاشار إليهم جبرئيل بيده فرجعوا عميانا يلتمسون الجدار بايديهم يعاهدون الله لئن اصبحنا لا نستبقي أحدا من آل لوط،

Heasws said: ‘But they refused. So heas said: ‘[11:80] He said: Ah! If only I had power to suppress you, rather I shall have recourse to a strong support. And Jibraeelas was looking at them, so heas said: ‘If only they knew which support there is for himas’. Then heas called himas, so he came over to them, opened the door and entered. He (Jibraeelas gestured towards them with hisas hand, so they turned blind groping the walls their hands for support, vowing to Allahazwj that if they see the morning, there would not remain anyone from the family of Lotas’.

قال: لما قال جبرئيل إنا رسل ربك، قال له: لوط يا جبرئيل عجل، قال: نعم، قال: يا جبرئيل عجل، قال: ان موعدهم الصبح اليس الصبح بقريب، ثم قال جبرئيل: يا لوط اخرج منها انت وولدك حتى تبلغ موضع كذا وكذا، قال: يا جبرئيل ان حمرى ضعاف قال: ارتحل

Heasws said: ‘When Jibraeelas said: ‘Weas are Messengers of youras Lordazwj, Lotas said to himas: ‘O Jibraeelas! Make haste’. Heas said: ‘Yes’. Heas said: ‘O Jibraeelas! Make haste!’ Heas said: ‘They Promised threat is the morning. Is not the morning close?’ Then Jibraeelas said: ‘O Lotas! Go out from it, youas and youras children until youas reach such and such a place’. Heas said: ‘O Jibraeelas! Myas donkeys are weak’. Heas said: ‘Ride’.

فاخرج منها فارتحل حتى إذا كان السحر نزل إليها جبرئيل فادخل جناحه تحتها حتى إذا استعلت قلبها عليهم ورمى جدران المدينة بحجارة من سجيل وسمعت امرأة لوط الهدة فهلكت منها.

So they went out from it, and rode until when it was the dawn. Jibraeelas descended unto it (the town), entered hisas wing under it until heas had raised it, turned it over against them and pelted the walls of the city with stones from clay. And the wife of Lotas was heard with a thud, so she was destroyed from it’.[656]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن موسى بن جعفر السعد آبادي عن علي بن معبد عن عبيد الله الدهقان عن درست عن عطية اخى أبي المغراء، قال: ذكرت لابي عبد الله عليه السلام المنكوح من الرجال، قال ليس يبلي الله تعالى بهذا البلاء احدا وله فيه حاجة ان في ادبارهم ارحاما منكوسة وحياء ادبارهم كحياء المرأة وقد شرك فيهم ابن لابليس يقال زوال فمن شرك فيه من الرجال كان منكوحا ومن شرك فيه من النساء كان عقيما من المولود والعامل بها من الرجل إذا بلغ اربعين سنة لم يتركه وهم بقية سدوم، أما اني لست اعني بقيتهم انهم ولده ولكن من طينتهم،

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Sa’ad Abady, from Ali Bin Ma’bad, from Ubeydullah Al Dahqan, from Darast, from Atiya the brother of Abu Al Magra who said,

‘I mentioned to Abu Abdullahasws, the passive gays from the men. Heasws said: ‘May Allahazwj the High not Afflict anyone with this affliction, and for him is a need therein. In their backsides is an inverted womb, and the embarrassment in their backsides is like the embarrassment of the woman, and a son of Ibleesla called Zawaal has participated in them. So the one he has participated in, from the men would be a passive gay, and from the one he has participated in, from the women would be barren from the giving of the birth; and the doer of it from the men, when he reaches the age of forty, does not leave it, and they are the remnants of Sodom. But, Iasws do not mean by their remnants that they as their sons, but they are from their clay (essence)’.

قلت سدوم الذي قلبت عليهم قال: هي أربعة مدائن سدوم وصديم والدنا وعميرا، قال: فأتاهم جبرئيل عليه السلام وهي مقلوبات إلى تخوم الارضين السابعة فوضع جناحة تحت السفلى منهن ورفعهن جميعا حتى سمع أهل السماء الدنيا نباح كلابهم ثم قلبها.

I said, ‘Sodom which was overturned upon itself’. Heasws said: ‘These were four cities – Sodom, and Sadeym, and Al Danaa, and Ameyra. So Jibraeelas came to them, pierced their land up to the seventh firmament, place a wing underneath the lowest from these, and raised them altogether until the inhabitants of the sky of the world heard the barking of their dogs, then overturned it’.[657]

(باب 341 - العلة التي من أجلها أمر الله تبارك وتعالى عباده) (إذا تداينوا وتعاملوا أن يكتبوا بينهم كتابا)

Chapter 341 – The reason due to which Allahazwj the High Commanded Hisazwj servants that when they have dealings, they should be writing an agreement in between them

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن احمد بن محمد بن عيسى عن ابن محبوب عن مالك بن عطية عن أبي حمزة الثمالي عن أبي جعفر الباقر عليه السلام قال: ان الله تعالى عرض على آدم أسماء الانبياء واعمارهم، قال آدم باسم داود النبي فإذا عمره في العالم اربعون سنة فقال آدم عليه السلام: يا رب ما اقل عمر داود، وما اكثر عمري، يا رب إن انازدت داود من عمري ثلاثين سنة اثبت ذلك له؟ قال: يا آدم نعم، قال: فاني قد زدته من عمري ثلاثين سنة فانفذ ذلك له واثبتها له عندك واطرحها من عمري.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Maalik Bin Atiya, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far Al-Baqirasws having said: ‘Allahazwj Mighty and Majestic Present to Adamas the names of the Prophetsas and theiras ages. So Adamas passed by the name of the Prophet Dawoodas, and hisas age in the Knowledge was Forty years. So Adamas said: ‘O Lordazwj! How little is the age of Dawoodas and how more is myas age! O Lordazwj! Ias am more in myas age than Dawoodas by thirty years, is that Established for himas?’ Heazwj Said: “Yes, O Adamas”. Heas said: ‘Since Ias am more in myas age than himasws by thirty years, Add that to himas, and Establish it for himas with Youazwj, and Subtract it from myas age’.

قال أبو جعفر (عليه السلام): «فأثبت الله عز و جل لداود في عمره ثلاثين سنة، و كانت له عند الله مثبتة، و ذلك قول الله عز و جل: يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ- قال- فمحا الله ما كان عنده مثبتا لآدم، و أثبت لداود ما لم يكن عنده مثبتا».

Abu Ja’farasws said: ‘So Allahazwj Mighty and Majestic Established for Dawoodas in hisas age (and increase of) thirty years, and it was Established before with Allahazwj, and these are the Words of Allahazwj Mighty and Majestic [13:39] Allah Obliterates whatever He so Desires to and Establishes, and with Him is the Mother of the Book. Thus Allahazwj Obliterated what was Established with Himazwj for Adamas, and Established for Dawoodas what was not Established (before) with Himazwj’.

قال: «فمضى عمر آدم، فهبط عليه ملك الموت ليقبض روحه، فقال له آدم: يا ملك الموت، إنه قد بقي من عمري ثلاثون سنة. فقال له ملك الموت: يا آدم، ألم تجعلها لا بنك داود النبي، و طرحتها من عمرك حين عرض عليك أسماء الأنبياء من ذريتك، و عرضت عليك أعمارهم، و أنت يومئذ بوادي الروحاء؟- قال- فقال له آدم: ما أذكر هذا- قال- فقال له ملك الموت: يا آدم، لا تجحد، ألم تسأل الله عز و جل أن يثبتها لداود، و يمحوها من عمرك، فأثبتها لداود في الزبور و محاها من عمرك في الذكر؟ قال آدم: حتى أعلم ذلك».

Heasws said: ‘And so the age of Adamas came to an end, and the Angel of Death descended unto himas to capture hisas soul. So Adamas said to him: ‘O Angel of Death! There still remain from myas age, thirty years’. So the Angel of Death said to himas: ‘O Adamas! Did youas not make it to be for youras sonas Dawoodas, the Prophetas, and had it Subtracted from youras age where youas were Presented with the names of the Prophetsas to be from youras offspring, and were Presented with theiras ages, and in those days youas were in the valley of Al-Rawha?’ So Adamas said to him: ‘I do not remember this’. So the Angel of Death said to him: ‘O Adamas! Do not struggle. Did youas not ask Allahazwj Mighty and Majestic that Heazwj should Establish it for Dawoodas, and Obliterate it from youras age, so Heazwj Established it for Dawoodas in the Psalms, and Obliterated it from youras age in the Remembrance?’ Adamas said: ‘Now Ias remember that’.

قال أبو جعفر (عليه السلام): «و كان آدم صادقا، لم يذكر و لم يجحد، فمن ذلك اليوم أمر الله تبارك و تعالى العباد، أن يكتبوا بينهم إذا تداينوا و تعاملوا إلى أجل مسمى، لنسيان آدم و جحوده ما جعل على نفسه».

Abu Ja’farasws said: ‘And Adamas was truthful. Heas did not remember, and did not struggle (against it). So from that day onwards, Allahazwj Blessed and high Commanded the servants that they should write down between them whenever they lend (to each other) and work to an appointed term, due to the forgetfulness of Adamas, and hisas struggling (against) is what heas made upon himself as’.[658]

(باب 342 - علة المد والجزر)

Chapter 342 – Reason for the high and low tide

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري، قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن خالد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا أبي قال: حدثنا علي بن موسى الرضا عن أبيه عن آبائه عن علي بن أبي طالب عليه السلام انما سئل عن المد والجزر ماهما، فقال: ملك موكل بالبحار يقال له رومان، فإذا وضع قدمه في البحر فاض وإذا أخرجها غاض.

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Khalid Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’iy, from his father who said,

‘Aliasws Bin Musa Al-Rezaasws narrated to us, from hisasws fatherasws, from hisasws forefathersasws, from Aliasws Bin Abu Talibasws having been asked about the high and the low tide, what these two are?’ So heasws said: ‘And Angel Allocated with the ocean, called Rowman. So when he places his foot in the ocean, it bursts, and when he takes it out, it decreases’.[659]

(باب 343 - علة الزلزلة)

Chapter 343 – Reason for the earthquake

وروي ان ذا القرنين لما انتهى إلى جسده السد تجاوزه، فدخل الارض فرقا. فإذا هو بملك قائم على جبل طوله خمسمائة ذراع، فقال له الملك: يا ذا القرنين أما كان خلفك ملك، يقال له ذو القرنين، فقال له ذو القرنين: من أنت؟ قال: انا ملك من ملائكة الرحمن موكل بهذا الجبل، فليس من جبل خلقه الله تعالى إلا وله عرق إلى هذا الجبل فإذا أراد الله عزوجل أن يزلزل مدينة اوحى إلى فزلزلتها.

It has been reported that when Zulqarnayn ended up to the body of the dam, exceeded it, so he entered a different land. So there was an Angel standing upon a mountain. His height was of five hundred cubits. So the Angel said to him: ‘O Zulqarnayn! But was there not an Angel behind you called Zulqarnayn?’ So Zulwarnayn said to him: ‘Who are you?’ He said: ‘I am an Angel from the Angels of the beneficent Allocated with this mountain. So, there is none from a mountain Created by Allahazwj the High, except that for it is a vein to this mountain. So, whenever Allahazwj Mighty and Majestic Intends a city to be shaken, Reveals unto me, so I shake it’.

قال محمد بن أحمد: اخبرني بهذا الحديث عيسى بن محمد عن علي بن مهزيار عن عبد الله بن عمر عن عباد بن حماد عن أبي عبد الله عليه السلام.

Muhammad Bin Ahmad said, ‘Isa Bin Muhammad informed me with this Hadeeth, from Ali Bin Mahziyar, from Abdullah Bin Umar, from Abaad Bin Hamaad, from Abu Abdullahasws’.[660]

حدثنا احمد بن محمد عن أبيه عن محمد بن أحمد عن الهيثم النهدي عن بعض اصحابنا باسناده رفعه قال: كان أمير المؤمنين صلوات الله عليه يقرا (ان الله يمسك السموات والارض أن تزولا ولئن زالتا ان امسكهما من احد من بعده انه كان حليما غفورا) يقولها عند الزلزلة ويقول (ويمسك السماء ان تقع على الارض إلا باذنه ان الله بالناس لرؤف رحيم).

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Al Haysam Al Nahdy, from one of our companions, by his chain, raising it, said,

‘Amir Al-Momineenasws used to recite [35:41] Surely, Allah Upholds the skies and the earth lest they cease; and if they should cease, there Is none who can uphold them after Him; He has always been Forbearing, the Forgiving, saying it during the earthquake, and heasws was saying [22:65] And He Withholds the sky from falling on the earth except with His Permission; surely Allah is Compassionate, Merciful to the people’.[661]

وبهذا الاسناد عن محمد بن خالد عن محمد بن عيسى عن علي بن مهزيار قال: كتبت إلى أبي جعفر (ع) وشكوت إليه كثرة الزلازل في الاهواز، ترى لنا التحول عنها، فكتب: لا تتحولوا عنها، وصوموا الاربعاء والخميس والجمعة واغتسلوا وطهروا ثيابكم وابرزوا يوم الجمعة، وأدعوا الله فانه يرفع عنكم، قال: ففعلنا فسكنت الزلازل، قال: ومن كان منكم مذنب فيتوب إلى الله سبحانه وتعالى ودعا لهم بخير.

And by this chain, from Muhammad Bin Khalid, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,

‘I wrote to Abu Ja’farasws and complained to himasws about the frequency of the tremors in Al-Ahvaz, ‘What is yourasws view for us, shall we shift from it?’ So heasws wrote: ‘Do not shift from it, and Fast on the days of the Wednesday, and the Thursday, and the Friday, and wash (yourselves) and purify your clothes, and emphasise the Friday, and supplicate to Allahazwj, so Heazwj would Raise it from you’. So we did that (and) the tremors settled. Heasws said: ‘So if there was a sinner among you, he should repent to Allahazwj Glorious and High, and supplicate for him with goodness’.[662]

وبهذا الاسناد عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي، قال: سألت أبا عبد الله (ع) عن الزلزلة ما هي؟ قال: آية، قلت وما سببها؟ قال: ان الله تبارك وتعالى وكل بعروق الارض الارض ملكا، فإذا أراد ان يزلزل ارضا اوحى إلى ذلك الملك ان حرك عروق كذا وكذا، قال: فيحرك ذلك الملك عروق تلك الارض التي أمر الله فتتحرك باهلها،

And by this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami who said,

‘I asked Abu Abdullahasws about the earthquake, ‘What is it?’ Heasws said: ‘A Sign’. I said, ‘And what is its cause?’ Heasws said: ‘Allahazwj Blessed and High has Allocated an Angel with the veins of the earth. So, whenever Heazwj Intends that the earth should shake, Reveals unto that Angel that it moves such and such a vein. So that Angel moves those veins of the land which Allahazwj has Commanded for it to be moved along with its inhabitants’.

قال: قلت فإذا كان ذلك فما اصنع؟ قال: صل صلاة الكسوف، فإذا فرغت خررت ساجدا وتقول: في سجودك (يا من يمسك السموات والارض ان تزول ولئن زالتا ان امسكهما من أحد من بعده انه كان حليما غفورا) أمسك عنا السوء انك على كل شئ قدير.

He (the narrator) said, ‘I said, ‘So when it is that, so what shall I do?’ Heasws said: ‘Pray the Prayer of the eclipse (صلاة الكسوف). So when you are free, fall down prostrate and you should be saying in your Prostration [35:41] Surely, Allah Upholds the skies and the earth lest they cease; and if they should cease, there Is none who can uphold them after Him; He has always been Forbearing, the Forgiving, withhold the evil from us, Youazwj are Able over everything’.[663]

وبهذا الاسناد عن محمد بن أحمد قال: حدثنا أبو عبد الله الرازي عن أحمد بن محمد بن نصر عن روح بن صالح عن هارون بن خارجة رفعه عن فاطمة عليها السلام قالت: اصاب الناس زلزلة على عهد أبي بكر ففزع الناس إلى ابي بكر وعمر فودوهما قد خرجا فزعين إلى علي (ع) فتبعهما الناس إلى ان انتهوا إلى باب علي (ع)

And by this chain, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ahmad Bin Muhammad Bin Nasr, from Rowh Bin Salih, from Haroun Bin Kharjat,

(It has been narrated) from Syeda Fatimaasws. Sheasws said: ‘The people were struck by an earthquake during the era of Abu Bakr, so they panicked and went to Abu Bakr and Umar. They found the two of them to have gone out terrified, to Aliasws. So the people followed the two of them until they ended up at the door of Aliasws.

فخرج إليهم علي (عليه السلام) غير مكترث لما هم فيه، فمضى فاتبعه الناس حتى انتهى إلى تلعة، فقعد عليها و قعدوا حوله و هم ينظرون إلى حيطان المدينة ترتج جائية و ذاهبة، فقال لهم علي (عليه السلام) كأنكم قد هالكم ما ترون؟ قالوا: و كيف لا يهولنا و لم نر مثلها قط! فحرك شفتيه ثم ضرب الأرض بيده، ثم قال: مالك؟ اسكني، فسكنت، فعجبوا من ذلك أكثر من تعجبهم أولا حيث خرج إليهم،

Aliasws came out to them, completely indifferent to what they were in. So heasws went and they followed himasws until they ended up at a raised ground. Heasws sat down upon it, and they all seated themselves around himasws, and they were looking around at the wall of the city which, were shaking, coming and going. So Aliasws said to them: ‘It is as if you are all shocked at what you are seeing’. They said, ‘And how can we not be terrified and we have never seen the like of it at all!’ Heasws moved his lips, then placed hisasws hand upon the ground and said: ‘What is the matter with you? Calm down!’ So it calmed down. They were all more astounded at that, than what they were when they first went out to himasws.

قال [لهم‏]: فإنكم قد تعجبتم من صنعي؟ قالوا: نعم، قال: أنا الرجل الذي قال الله تعالى: إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها وَ أَخْرَجَتِ الْأَرْضُ أَثْقالَها وَ قالَ الْإِنْسانُ ما لَها، فأنا الإنسان الذي يقول لها: ما لك يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها إياي تحدث أخبارها».

Heasws said to them: ‘So you are all astounded from what Iasws have done?’ They said, ‘Yes’. Heasws said: ‘Iasws am the man for whom Allahazwj the High Said: “[99:1] When the earth is shaken with her (violent) shaking, [99:2] And the earth brings forth her burdens, [99:3] And man says: What has befallen her?, so Iasws am that man who says to her: ‘What is the matter with you? [99:4] On that day she shall tell her news, it is Iasws who she (the earth) will be narrating the news of’.[664]

(باب 344 - العلة التي من أجلها يغسل الصبيان من الغمر)

Chapter 344 – The reason due to which the children are (not to be) washed from the immersion (in Saffron)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن أبي بصير عن أبي عبد الله عليه السلام قال حدثني أبي على جدي عن آبائه ان أمير المؤمنين عليه السلام قال: اغسلوا صبيانكم من الغمر، فان الشيطان يشم الغمر فيفزع الصبي من رقاده ويتأذى به الكاتبان.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws upon (the authority of) myasws grandfatherasws, from hisasws forefathers that Amir Al-Momineenasws said: ‘(Do not) bathe your children from the immersion (in saffron), for the Satanla smells the saffron and the child panics from his slumber (sleep), and the two recorders (angels) are hurt by it’.[665]

(باب 345 - العلة التي من أجلها صارت الغيبة أشد من الزنا)

Chapter 345 – The reason due to which the backbiting came to be more grievous than the adultery

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن احمد قال حدثنا أبو عبد الله الرازي عن الحسن بن علي بن النعمان عن اسباط بن محمد يرفعه إلى النبي صلى الله عليه وآله قال: قال رسول الله صلى الله عليه وإله الغيبة أشد من الزنا، فقيل يا رسول الله ولم ذاك؟ قال: صاحب الزنا يتوب فيتوب الله عليه، وصاحب الغيبة يتوب فلا يتوب الله عليه حتى يكون صاحبه الذي اغتابه يحله.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Al Noman, from Asbaat Bin Muhammad,

(It has been narrated) raising it to the Prophetsaww. Rasool-Allahsaww said: ‘The backbiting is severer than the adultery’. So it was said, ‘O Rasool-Allahsaww! And why is that so?’ Hesaww said: ‘The committer of the adultery repents, so Allahazwj Turns towards him (with Mercy), and the committer of the backbiting repents, but Allahazwj does not Turn towards him (with Mercy) until the backbit one permits it’.[666]

(باب 346 - العلة التي من أجلها قد يكون المؤمن أحد شئ) (وأشح شئ وأنكح شئ. والعلة التي من أجلها صار أشد) (في دينه من الجبال)

Chapter 346 – The reason due to which the Believer tends to be most intense in something, most miserly in something, sometimes most copulating; and the reason due to which he becomes more tougher than the mountain regarding his Religion

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن مسعدة بن صدقة الربعي عن جعفر بن محمد عن أبيه عليه السلام قال: قيل له ما بال المؤمن أحد شئ، قال: لان عز القرآن في قلبه ومحض الايمان عن صدره وهو لعبد مطيع الله ولرسوله مصدق،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin sadaqa Al Rabie,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws, said, ‘It was said to himasws, ‘What is the matter the Believer tends to be most intense in something?’ Heasws said: ‘Because the honour of the Quran is in his heart, and the sincerity of the faith on his chest, and he is a servant obedient to Allahazwj and to Hisazwj Rasoolsaww, certified’.

قيل: فما بال المؤمن قد يكون اشح شئ؟ قال: لانه يكسب الرزق من حله ومطلب الحلال عزيز فلا يجب أن يفارقه شيئه لما يعلم من عسر مطلبه وان هو سخت نفسه لم يضعه إلا في موضعه،

It was said, ‘So what is the matter the Believer tends to be most miserly in something?’ Heasws said: ‘Because he attain the livelihood from its Permissible means, and seeking of the Permissible livelihood is dear to him, so he does not want anything to separate it from him when he knows the difficulty of seeking it, and he is harsh upon himself not to place it except in its (rightful) place’.

قيل له: فما بال المؤمن قد يكون انكح شئ؟ قال: لحفظه فرجه عن فروج ما لا يحل له، ولكن لا تميل به شهوته هكذا ولا هكذا فإذا ظفر بالحلال اكتفى به واستغني به عن غيره.

It was said to himasws, ‘So what is the matter the Believer happens to be most copulating sometimes?’ Heasws said: ‘In order to preserve his private parts from what is not Permissible for him. But, he is not inclined to list like this, nor like this. So when he succeeds with the Permissible, he suffices with it and becomes needless by it, from other’.

قال عليه السلام: ان قوة المؤمن في قلبه ألا ترون انه قد تجدونه ضعيف البدن نحيف الجسم وهو يقوم الليل ويصوم النهار

Heasws said: ‘The strength of the Believer is in his heart. You will find him to be weak of the body and slim, and he would be standing at night (for the Prayer), and he would be Fasting during the day’.

وقال: المؤمن أشد في دينه من الجبال الرأسية، وذلك ان الجبل قد ينحت منه، والمؤمن لا يقدر أحد على ان ينحت من دينه شيئا وذلك لضنه بدينه وشحه عليه.

And heasws said: ‘The Believer is tougher in his Religion than the mountain peak, and that the mountain, something can be carved out from it, and (whilst) the Believer, no one has the ability that he can carve anything out from his Religion, and that is because he is reluctant to concede with (give up) his Religion, and is (thus) miserly over it’.[667]

(باب 347 العلة التي من أجلها تقاصرت الشهور)

Chapter 347 – The reason due to which months are deficient

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد بن عيسى عن صباح بن سيابة عن أبي جعفر عليه السلام قال: ان الله تعالى خلق الشهور اثنى عشر شهرا وهي ثلاثمائة وستون يوما فحجز منها ستة ايام خلق فيها السموات والارضين، فمن ثم تقاصرت الشهور.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Sabah Bin Sayaba,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj the High Created the months as twelve months, and these are of three hundred and sixty days. So Heazwj Deducted six days from these in which Heazwj Created the skies and the firmaments (354 days are in the Islamic calendar). So, from then onwards, the months are deficient’.[668]

––––––––

(باب 348 - العلة التي من أجلها لم يشرب جعفر بن أبي طالب (ع)) (خمرا قط ولم يكذب ولم يزن ولم يعبد صنما)

Chapter 348 – The reason due to which Ja’far Bin Abu Talib as never drank wine at all, and never lied, and never committed adultery, and never worshipped idols

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي عن أبيه عن أحمد بن النضر الخزاز عن عمرو بن شمر عن جابر بن يزيد الجعفي عن أبي جعفر عليه السلام قال: اوحى الله تعالى إلى رسول الله صلى الله عليه وآله اني شكرت لجعفر بن أبي طالب اربع خصال، فدعاه النبي صلى الله عليه وآله فاخبره، فقال: لولا ان الله تبارك وتعالى اخبرك ما اخبرتك، وما شربت خمرا قط، لاني علمت اني ان شربتها زال عقلي، وما كذبت قط، لان الكذب ينقص المروة، وما زنيت قط لانى خفت اني إذا عملت عمل بي، وما عبدت صنما قط لاني علمت انه لا يضر ولا ينفع،

My father said, Sa’d Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Al Nazar Al Khazaz, from Amro Bin Shimr, from Jabir Bin Yazeed Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj the High Revealed unto Rasool-Allahsaww: “Iazwj am Grateful to Ja’farasws Bin Abu Talibasws for four characteristics of his”. So the Prophetsaww called himas over, and informed himas. So heas said: ‘Had Allahazwj Blessed and High not Informed yousaww, Ias would not have informed yousaww – and Ias have not drunk the wine at all, for Ias knew that if Ias were to drink it, myas intellect would decline; and Ias have not lied at all, because the lie decreases the alertness; and Ias have not committed adultery at all, because Ias feared that if Ias were to do it, Ias would be done with; and Ias have not worshipped the idols at all, because Ias knew that they neither cause harm, nor benefit’.

قال: فضرب النبي صلى الله عليه وآله على عاتقه وقال: حق الله تعالى أن يجعل لك جناحين تطير بهما مع الملائكة في الجنة.

Heasws said: ‘So the Prophetsaww struck himas upon hisas shoulder, and said: ‘It is right (deservedly so) that Allahazwj the High has Made for youas, two wings by which yousaww would be flying along with the Angels in the Paradise’.[669]

(باب 349 - العلة التي من أجلها يكره أن يستشار العبد والسفلة في الامور)

Chapter 349 – The reason due to which it is disliked to consult the slave and the lowly regarding the matters

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن أحمد عن موسى بن عمر عن محمد بن سنان عن عمار الساباطي قال: قال أبو عبد الله (ع) يا عمار ان كنت تحب أن تستتب لك النعمة وتكمل لك المودة وتصلح لك المعيشة فلا تستشر العبد والسفلة في أمرك فانك ان ائتمنتهم خانوك وان حدثوك كذبوك وان نكبت خذلوك وان وعدوك موعدا لم يصدقوك.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Musa Bin Umar, from Muhammad Bin Sinan, from Amaar Al Sabatany who said,

‘Abu Abdullahasws said: ‘O Aamir! If you would like that the Bounties flow in a goodly manner for you, and the cordiality is completed for you, and the livelihood is corrected for you, so do not consult the slaves and the lowly in your affairs, for if you were to entrust them, they would betray you, and if they were to narrate to you, they would lie to you, and if you were to be afflicted, they would abandon you, and if they were to promise you, they would not ratify it’.[670] 

وبهذا الاسناد عن محمد بن أحمد عن محمد بن الحسين عن ابن محبوب عن معاوية بن وهب عن أبي عبد الله (ع) قال: سمعته يقول كان أبي (ع) يقول قم بالحق ولا تعرض لما فاتك واعتزل ما لا يعنيك ولا تجنب عدوك واحذر صديقك من الاقوام الآمنين، والامين من خشى الله ولا تصحب الفاجر، ولا تطلعه على سرك ولا تأتمنه على امانتك واستشر في امورك الذين يخشون ربهم.

And by the chain from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Myasws fatherasws was saying: ‘Stand by the truth, and do not bring up (matters) which are lost for you, and detach from what does not concern you, and do not avoid your enemy, and be cautious of your friends from the secure people, and the trustworthy is the one who fears Allahazwj, and do not keep company with the immoral, and do not notify him of your secret, and do not trust him upon your entrustment, and consult in your affairs the ones who fear their Lordazwj’.[671]

(باب 350 - العلة التي من أجلها يكره مشاورة الجبال والبخيل والحريص)

Chapter 350 – The reason due to which it is dislike to consult with the coward, and the miser, and the greedy

أبي رحمه الله قال: حدثنا محمد بن يحيى عن محمد بن أحمد عن محمد بن آدم عن أبيه باسناده رفعه قال: قال رسول الله صلى الله عليه وآله: يا علي لا تشاور جبانا فانه يضيق عليك المخرج، ولا تشاور البخيل فانه يقصر بك عن غايتك، ولا تشاور حريصا فان يزين لك شرها، واعلم يا علي ان الجبن والبخل والحرص غريزة واحدة يجمعها سوء الظن.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Muhammad Bin Adam, from his father, by his chain, raising it, said:

‘Rasool-Allahsaww said: ‘O Aliasws! Do not consult a coward, for he would narrow yourasws exit, and do not consult the miser, for he would make youasws fall short of yourasws destination, and do not consult a greedy, for he would adorn the evil to youasws. And know, O Aliasws! The coward, and the miser, and the greedy, are of one instinct, gathered upon the evil thoughts’.[672]

(باب 351 - العلة التي من أجلها يكره اكثار وضع اليد في اللحية)

Chapter 351 – The reason due to which it is dislike to frequently place the hand in the beard

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن أحمد عن موسى بن عمر عن يحيى بن عمر عن صفوان الجمال قال: قال أبو عبد الله (ع) لا تكثر وضع يدك في لحيتك فان ذلك يشين الوجه.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Musa Bin Umar, from Yahya Bin Umar, from Safwan Al Jamaal who said,

‘Abu Abdullahasws said: ‘Do not frequently place your hand in your beard, for in that is (leads to) the disgraceful face’.[673]

(باب 352 - العلة التي من أجلها أمر الانسان أن ينظر إلى من) (هو دونه ولا ينظر إلى من هو فوقه)

Chapter 352 – The reason due to which the human being has been Commanded to look at the one who is below him, and not to look at the one who is above him

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن محمد بن عيسى عن ابن محبوب عن هشام بن سالم قال: سمعت أبا عبد الله (ع) يقول: لحمران بن أعين يا حمران انظر إلى من هو دونك، ولا تنظر إلى من هو فوقك في المقدرة، فان ذلك اقنع لك بما قسم لك واحرى ان تستوجب الزيادة من ربك، واعلم ان العمل الدائم القليل على اليقين افضل عند الله من العمل الكثير على غير يقين، واعلم انه لا ورع انفع من تجنب محارم الله، والكف عن أذى المسلمين واغتيابهم، ولا عيش اهنأ من حسن الخلق، ولا مال انفع من القنوع باليسير المجزي ولا جهل اضر من العجب.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Saalim who said,

‘I heard Abu Abdullahasws saying to Hamran Bin Ayn: ‘O Hamran! Look at the one who is below you, and do not look at the one who is above you in the ability, for in that is conviction for you with what has been distributed to you and more like that the increase would be Warranted for you from your Lordazwj. And know, that the few lasting deeds performed upon conviction is superior in the Presence of Allahazwj than the abundance of deeds done without conviction. And know, that there is no devoutness more beneficial than avoiding the Prohibitions of Allahazwj, and the restraint from harming the Muslims and backbiting them; and there is no life better than good manners, nor any wealth more beneficial and more rewarding than contentment with the little, nor any ignorance more harmful than the arrogance’.[674] 

(باب 353 - العلة التي من أجلها صار المؤمن مكفرا)

Chapter 353 – The reason due to which the Believer is ‘Mukaffir’ (people never acknowledge his favours)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي باسناده يرفعه إلى أبي عبد الله (ع) انه قال: ان المؤمن مكفر وذلك ان معروفه يصعد إلى الله تعالى فلا ينتشر في الناس والكافر مشهور، وذلك ان معروفه للناس ينتشر في الناس ولا يصعد إلى السماء.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, by his chain,

Abu Abdullahasws has said: ‘The Believer is not recognised (for his favours to others), and that is because his good deeds ascend to Allahazwj the High, so he is not publicised among the people. And the Infidel is famous, and that is because his good deeds are for the sake of the people, he is well known among the people, and these do not ascend to the sky’.[675]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله يد الله تعالى فوق رؤس المكفرين ترفرف بالرحمة

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The Hand of Allahazwj is upon the heads of those who are not recognised (for their favours to others), Wiping with the Mercy’.[676]

أخبرني علي بن حاتم قال: حدثنا أحمد بن محمد قال: حدثنا محمد بن اسماعيل قال: حدثني الحسين بن موسى عن أبيه عن موسى بن جعفر عن أبيه عن جده عن علي بن الحسين عن أبيه عن علي بن أبي طالب عليهم السلام قال: كان رسول الله صلى الله عليه وآله مكفرا لا يشكر معروف ولقد كان معروفه على القرشي والعربي والعجمي ومن كان اعظم معروفا من رسول الله صلى الله عليه وآله على هذا الخلق؟ وكذلك نحن أهل البيت مكفرون لا يشكروننا وخيار المؤمنين مكفرون لا يشكر معروفهم

Ali Bin Hatim informed me, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Al Husayn Bin Musa, from his father,

(It has been narrated) from Musaasws Bin Ja’farasws, from hisasws fatherasws, from hisasws grandfatherasws, from Aliasws Bin Al-Husaynasws, from hisasws fatherasws, from Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww was not recognised (for the favours extended to others). There was not gratefulness well known to himsaww, and the gratefulness was well know upon the Qureysh, and the Arabs and the non-Arabs. And who is greater for the gratefulness than Rasool-Allahsaww, upon this creation? And similar to that are usasws, the Peopleasws of the Household, people are being ungrateful towards (usasws), there is no gratefulness to usasws, and the choicest of the Believers are also not recognised (for their favours). People do not thank them (for their favours)’.[677]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عين أبيه والحسن بن علي بن فضال عن علي بن النعمان عن يزيد بن خليفة قال: قال أبو عبد الله (ع): ما على أحدكم لو كان على قلة جبل حتى ينتهي إليه أجله، أتريدون تراؤن الناس ان من عمل للناس كان ثوابه على الناس ومن عمل لله كان ثوابه على الله ان كل رياء شرك.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from his father and Al Hassan Bin Ali Bin Faaal, from Ali Bin Al Noman, from Yazeed Bin Khaleefa who said,

‘Abu Abdullahasws said: ‘What is upon one of you, even if he were to be upon the peak of a mountain, until his term (life) ends. Do you want the people to appreciate you? The one who works for the people, its reward is upon the people, and the one who works for Allahazwj, its Rewards is upon Allahazwj. Every showing-off is an association (Shirk)’.[678] 

(باب 354 - العلة التي من أجلها تعجل العقوبة للمؤمن في الدنيا)

Chapter 354 – The reason due to which the Punishment is hastened to the Believer in the world

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال: حدثنا أحمد بن محمد بن خالد قال: حدثنا علي بن الحكم عن عبد الله بن جندب عن سفيان بن سمط قال: قال أبو عبد الله عليه السلام: إذا أراد الله تعالى بعبد خيرا فاذنب ذتبا تبعه بنقمة ويذكره الاستغفار، وإذا أراد الله تعالى بعبد شرا فاذنب ذنبا تبعه بنعمة لينسيه الاستغفار، ويتمادى به وهو قول الله تعالى (سنستدرجهم من حيث لا يعلمون) بالنعم عند المعاصي.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Samt who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj Intends good with a servant, so (when he) commits a sin, follows it with resentment, and he remember the seeking of the Forgiveness. And whenever Allahazwj the High Intends evil with a servant, so (when he) commits a sin, follows it with a Bounty to Make him forget the seeking of the Forgiveness, and he keeps indulging in it. And these are the Words of Allahazwj the High [7:182] We Let them be enticed by degrees from whence they know not – with the Bounties during disobedience’.[679]

(باب 355 - العلة التي من أجلها أحل الله تعالى لحم البقر) (والغنم والابل وغير ذلك من أصناف ما يؤكل)

Chapter 355 – The reason due to which Allahazwj the High Permitted the flesh of the cow, and the sheep, and the camel, and other such varieties from what is eaten

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان، ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله: أحل الله تعالى البقر والغنم والابل لكثرتها وامكان وجودها، وتحليل بقر الوحش وغيرها من اصناف ما يؤكل من الوحش المحللة، لان غذائها غير مكروه ولا محرم ولا هي مضرة بعضها ببعض ولا مضرة بالانس ولا في خلقها تشويه.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezasws wrote to him in answer to what he has asked himasws: ‘Allahazwj the High has Permitted the cow, and the sheep, and the camel due to their abundance and the possibility of finding these. And the Permissibility of the wild cows and other varieties of what is eaten from the wild (animals), the Permitted ones, because their consumption (what they eat) is not abhorrent, nor Prohibited, nor it is harmful to each other, nor harmful to the human beings, nor is there any deformities in their creation’.[680]

(باب 256 - العلة التي من أجلها يكره أكل الغدد)

Chapter 356 – The reason due to which eating the glands is disliked

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد قال: حدثنا محمد بن شمون عن عبد الله بن عبد الرحمن عن مسمع بن عبد الملك عن أبي عبد الله عليه السلام قال: قال أمير المؤمنين (ع): إذا اشترى أحدكم اللحم فليخرج منه الغدد فانه يحرك عرق الجذام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Bin Shamoun, from Abdullah Bin Abdul Rahman, from Masma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Whenever one of you buys the meat, so he should take out the glands from it, for these tend to stir the veil on leprosy’.[681]

(باب 357 - العلة التي من أجلها حرم النخاع والطحال والانثيين)

Chapter 357 – The reason due to which the bone marrow, and the spleen, and the two testicles are Prohibited (to eat)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن محمد بن خالد عن أحمد بن محمد البزنطي عن أبان بن عثمان قال: قلت لابي عبد الله (ع) كيف صار الطحال حراما، وهو من الذبيحة؟ فقال ان ابراهيم (ع) هبط عليه الكبش من ثبير وهو جبل بمكة ليذبحه اتاه ابليس فقال له: اعطني نصيبي من هذا الكبش، قال: ورأي نصيب لك وهو قربان لربي وفداء لابني،

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad al Bazanty, from Aban Bin Usman who said,

‘I said to Abu Abdullahasws, ‘How did the spleen came to be Prohibited, and it is from the slaughter?’ So heasws said: ‘The ram descended unto Ibrahimas from Subeyr, and it is a mountain at Makkah, in order for it to be slaughtered. Ibleesla came and said to himas, ‘Give mela myla share from this ram’. Heas said: ‘And youla view a share for yourselfla and it is an offering to myas Lordazwj, and an expiation for myas sonas?’

فأوحى الله تعالى إليه ان له فيه نصيبا، وهو الطحال لانه مجمع الدم وحرم الخصيتان لانهما موضع للنكاح ومجرى للنطفة، فاعطاه ابراهيم الطحال والانثيين وهما الخصيتان،

So Allahazwj the High Revealed unto himas: ‘There is a share for himla in it, and it is the spleen, because it is a gathering of the blood, and Forbidden are the two testicles because these two are the places of the copulation and the flowing of the semen”. So Ibrahimas gave himla the spleen, and the two testicles, and these two are the testicles’.

قال: فقلت فكيف حرم النخاع؟ قال: لانه موضع الماء الدافق من كل ذكر وانثى وهو المخ الطويل الذي يكون في فقار الظهر،

He (the narrator) said, ‘So I said, ‘So how come the bone marrow is Prohibited?’ Heasws said: ‘Because it is the place of the water ejaculation, from every male and female, and it is the elongated brain (spinal cord) which happens to be in the vertebrae of the back’.

قال أبان ثم قال أبو عبد الله (ع) يكره من الذبيحة عشرة اشياء منها الطحال والانثيين والنخاع والدم والجلد والعظم والقرن والظلف والغدد والمذاكير،

Aban said, ‘Then Abu Abdullahasws said: ‘Ten things are forbidden from the slaughter. From these are – the spleen, and the two testicles, and the marrow, and the blood, and the skin, and the bones, and the horn, and the hooves, and the glands, and the penises.

واطلق في الميتة عشرة اشياء: الصوف والشعر والريش والبيضة والناب والقرن والظلف والانفحة والاهاب واللبن وذلك إذا كان قائما في الضرع.

And ten things are to be thrown out from the dead – The fur, and the hair, and the feathers, and the eggs, and the teeth, and the horns, and the hoof, and the stomach lining, and the skin, and the milk, if that is established in the udders’.[682] 

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن أبي طالب عبد الله بن الصلت عن عثمان بن عيسي العامري عن سماحة بن مهران عن أبي عبد الله عليه السلام قال: لا تأكل جريا ولا مار ماهيا ولا طافيا، ولا اربيان، ولا طحالا لانه بيت الدم ومضغة الشيطان.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Abu Talib Abdullah Bin Al Salt, from Usman Bin Isa Al Aamiry, from Samahat Bin Mahran,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither eat unscaled fish, nor an eel, nor a floating (dead) fish, nor prawns, nor spleen, for it is a house of the blood, and a chew of the Satanla’.[683]

(باب 358 - العلة التي من أجلها يكره أكل الكليتين)

Chapter 358 – The reason due to which eating of the two kidneys is disliked

أخبرني علي بن حاتم قال: حدثنا الحسين بن علي بن زكريا، قال: حدثنا محمد بن صدقة، قال: حدثنا موسى بن جعفر عن أبيه عن محمد بن علي عليهم السلام قال: كان رسول الله صلى الله عليه وآله وسلم لا يأكل الكليتين من غير أن يحرمهما لقربهما من البول.

Ali Bin Hatim informed me, from Al Husayn Bin Ali Bin Zakariya, from Muhammad Bin Sadaqa,

(It has been narrated) from Musaasws Bin Ja’farasws, from hisasws fatherasws, from Muhammad Bin Aliasws having said: ‘Rasool-Allahsaww did not use to eat the two kidneys without having forbidden it, due to its proximity to the urine’.[684]

(باب 359 - العلة التي من أجلها نهي رسول الله صلى الله عليه وآله يوم) (خيبر عن أكل لحوم حمر الاهلية. وعلة تحريم البغال)

Chapter 359 – The reason due to which Rasool-Allah saww forbade from eating the flesh of the domesticated donkey on the day of Khyber; and reason for the Prohibition of the mules

أبي رحمه الله قال حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن ابن أبي عمير عن ابن اذينة عن زرارة ومحمد بن مسلم عن أبي جعفر عليه السلام قال سألته عن اكل الحمر الاهلية، فقال: نهي رسول الله صلى الله عليه وآله عن اكلها يوم خيبر وانما نهي عن أكلها لانها كانت حمولة للناس، وانما الحرام ما حرم الله تعالى في القرآن.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Zarara and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about eating the domesticated donkey. So heasws said: ‘Rasool-Allahsaww forbade from eating it on the day of Khyber. But rather, hesaww forbade from eating it, because it was a carrier for the people, and, but rather, Forbidden is what Allahazwj the High Prohibited in the Quran’.[685]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار + عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن حماد عن حريز عن محمد بن مسلم عن أبي جعفر (ع) قال: نهي رسول الله صلى الله عليه وآله عن اكل لحوم الحمر وانما نهى عنها من أجل ظهورها مخافة أن يفنونها وليست الحمير بحرام،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Hamaad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww forbade from eating the flesh of the donkey. But rather, hesaww forbade it due to its back (for riding), fearing that lest it would be exterminated; and the donkeys are not Prohibited’.

ثم قرأ هذه الآية (قل لا اجد فيما اوحى إلي محرما على طاعم يطعمه) إلى آخر الآية.

Then heasws recited this Verse [6:145] Say: I do not find in that which has been Revealed to me anything Forbidden for an eater to eat – up to the end of the Verse’.[686]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم قال: حدثنا أبو الحسن الليثى قال: حدثني جعفر بن محمد (ع) قال: سئل أبي عليه السلام عن لحوم الحمر الاهلية، قال: نهى رسول الله صلى الله عليه وآله عن أكلها لانها كانت حمولة للناس يومئذ. وانما الحرام ما حرم الله في القرآن.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Abu Al Hassan Al Laysi,

(It has been narrated) from Ja’far Bin Muhammadasws having said: ‘Myasws fatherasws was asked about flesh of the domesticated donkey. Heasws said: ‘Rasool-Allahsaww forbade from eating it because it was a carried for the people in those days. But rather, the Prohibited is what Allahazwj Prohibited in the Quran’.[687]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله كره اكل لحوم البغال والحمر والاهلية، لحاجة الناس إلى ظهورها واستعمالها، والخوف من فنائها لقلتها لا لقذر خلقها ولا لقذر غذائها.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer to what he had asked himasws: ‘It is disliked, eating the flesh of the mules, and the domesticated donkey, due to the need of the people to its back (for riding/carrying load), and its utilisation, and the fear from its extermination due to its scarcity, not due to the filthy creation of it, nor the filthy diet of it’.[688]

(باب 360 - العلة التي من أجلها كره التصفير)

Chapter 360 – The reason due to which the whistling is disliked

أبي رحمه الله قال حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن الحسن بن محبوب عن سالم عن أبي عبد الله (ع) قال: قيل له كيف كان يعلم قوم لوط انه قد جاء لوطا رجل، قال: كانت امرأته تخرج فتصفر، فإذا سمعوا التصفير جاؤا فلذلك كره التصفير.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, Bin Mahboub, from Saalim,

(The narrator) say: ‘It was said to Abu Abdullahasws, ‘How did the people used to know that a man had come to Lutas?’ Heasws said: ‘Hisas wife used to come out and whistle. So whenever they used to hear the whistling, they would come over. Thus, it was due to that, the whistling is disliked’.[689]

(باب 361 - العلة التي من أجلها يكره تكليف المخالفين للحوائج)

Chapter 361 – The reason due to which it is disliked to encumber the adversaries for the needs

حدثنا أبي قال: حدثنا أحمد بن ادريس عن حنان قال سمعت أبا جعفر عليه السلام يقول: لا تسألوهم فتكلفونا قضاء حوائجهم يوم القيامة.

My father narrated to us, from Ahmad Bin Idrees, from Hanan who said,

‘I heard Abu Ja’farasws saying: ‘Do not ask (for favours from) them (the adversaries), for they would be encumbering usasws on the Day of Judgement’.[690]

وبهذا الاسناد قال: قال أبو جعفر عليه السلام: لا تسألوهم الحوائج فتكونوا لهم الوسيلة إلى رسول الله يوم القيامة.

And by this chain,

Abu Ja’farasws said: ‘Do not ask them (adversaries) for the needs, for (if) it would happen (if they help) then it (will be the) means for them to Rasool-Allahsaww on the Day of Judgement’ (for seeking Rasool-Allahsaww’s intercession).[691]

(باب 362 - العلة التي من أجلها يدعى الناس باسم امهاتهم يوم القيامة)

Chapter 362 – The reason due to which the people would be called by the names of their mothers on the Day of Judgement

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن ابن محبوب عن أبي ولاد عن أبي عبد الله (ع) قال: ان الله تبارك وتعالى يدعو الناس باسم امهاتهم يوم القيامة اين فلان بن فلانة سترا من الله عليهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Ibn Mahboub, from Abu Walaad,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High would Call the people by the names of their mothers (as surnames), on the Day of Judgement: “Where is so and so, son of so and so mother, as a veil from Allahazwj over them’.[692]

(باب 363 - العلة التي من أجلها لا يدخل ولد الزنى الجنة)

Chapter 363 – The reason due to which the son of adultery (bastard) would not enter the Paradise

حدثنا أحمد بن محمد رحمه الله عن أبيه عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن علي الكوفي عن محمد بن الفضل عن سعد بن عمر الجلاب قال قال لي أبو عبد الله عليه السلام ان الله تعالى خلق الجنة طاهرة مطهرة فلا يدخلها إلا من طابت ولادته،

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Ali Al Kufy, from Muhamamd Bin Al Fazal, from Sa’ad Bin Umat Al Jalaab who said,

‘Abu Abdullahasws said to me: ‘Allahazwj the High Created the Paradise as Pure, Purified. Thus, there would not be entering it anyone except for the one who is pure of birth’.

وقال أبو عبد الله (ع) طوبى لمن كانت امه عفيفة.

And Abu Abdullahasws said: ‘Blessedness is for the one whose mother was chaste’.[693]

وبهذا الاسناد عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي عن أبيه رفع الحديث إلى الصادق (ع) قال: يقول ولد الزنا يا رب ما ذنبي فما كان لي في أمري صنع، قال: فيناديه مناد فيقول: أنت شر الثلاثة أذنب والداك فتبت عليهما وانت رجس ولن يدخل الجنة إلا طاهر.

And by this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father,

(It has been) said in a Hadeeth narrated by Al-Sadiqasws: ‘The child of adultery would be saying, ‘O Lordazwj! What is my fault? So what was my doing with regards to my matter?’ Heasws said: ‘So a Caller would call out saying: ‘You are a third evil. Your parents sinned, so it was decided upon the both of them, and you are an uncleanness, and never will anyone enter the Paradise except for a clean one’.[694]

(باب 364 - علة تحريم النظر إلى شعور النساء المحجوبات)

Chapter 364 – Reason for the Prohibition of looking at the hair of the veiled women

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال، حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان الرضا عليه السلام كتب فيما كتب من جواب مسائله حرم النظر إلى شعور النساء المحجوبات بالازواج وغيرهن من النساء لما فيه من تهييج الرجال وما يدعو التهييج إلى الفساد والدخول فيما لا يحل ولا يحمل، وكذلك ما اشبه الشعور إلا الذي قال الله تعالى (والقواعد من النساء اللاتى لا يرجون نكاحا فليس عليهن جناح) أن يضعن ثيابهن غير الجلباب ولا بأس بالنظر إلى شعور مثلهن.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer with regards to what he had written asking himasws: ‘The looking at the hair of the veiled women is Prohibited, be they married or not, due to what is therein from the excitement for the men, and what the excitement invites to, to the corruption and the entering in to what is not Permissible, and cannot be borne, and similar to that is what resembles the hair. Allahazwj Says [24:60] And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes (without displaying their ornaments) – if they put off their clothes other than the robes, and there would be no problem with looking at the hair of the likes of these’.[695]

(باب 365 - العلة التي من أجلها أطلق النظر إلى رؤس أهل) (تهامة والاعراب وأهل السواد من الذمة)

Chapter 365 – The reason due to which it is free (allowed) to look at the heads of the people of Tahama, and the Bedouins, and the black people from the ones under responsibility (Ahl Al Zimma)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن عباد بن صهيب قال: سمعت أبا عبد الله عليه السلام يقول: لا بأس بالنظر إلى رؤس أهل تهامة والاعراب وأهل السواد من اهله الذمة لانهن إذا نهين لا ينتهين،

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abaad Bin Saheyb who said,

‘I heard Abu Abdullahasws saying: ‘There is no problem with the looking at the heads of the people of Tahama, and the Bedouins, and the black people from the ones under responsibility (Ahl Al-Zimma), because if these (women) are prevented, they would still end up doing it’.

قال: المغلوبة لا بأس بالنظر إلى شعرها وجسدها ما لم يتعمد ذلك.

The subjugated woman, there is no problem with the looking at her hair and her body, what is not deliberate from that’.[696]

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن عبد الجبار عن صفوان بن يحيى عن عبد الرحمن بن الحجاج قال: سألت أبا عبد الله عليه السلام عن الجارية التي لم تدرك متى ينبغي لها أن تغطي رأسها ممن ليس بينه وبينها محرم؟ ومتى جيب عليها أن تقنع رأسها للصلاة؟ قال: لا تغطي رأسها حتى يحرم عليها الصلاة.

My father said, ‘Ahmad bin Idrees narrated to us, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaaj who said,

‘I asked Abu Abdullahasws about the slave girl who has yet to become aware (attain puberty), ‘When is it befitting for her that she cover her hair from the ones who are not between him and an un-marriageable man (Non-Mahram)? And when is it Obligatory upon her that she covers her head in the Prayer?’ Heasws said: ‘She should not cover her head until the Prayer is forbidden unto her’.[697]

(باب 366 - العلة التي من أجلها لا يجوز قتل الاسير لمن) أسره إذا عجز عن المشى)

Chapter 366 – The reason due to which it is not allowed to kill the captive who he has captured if he is frustrated from the walking

أبي رحمه الله قال حدثنا سعد بن عبد الله عن القاسم بن محمد الاصبهاني عن سليمان بن داود المنقري عن عيسى بن يونس عن الاوزاعي عن الزهري عن عن علي بن الحسين عليه السلام قال ان اخذت الاسير فعجز عن المشي ولم يكن معك محمل فارسله ولا تقتله فانك لا تدري ما حكم الامام فيه

My father said, Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al manqary, from Isa Bin Yunus, from Al Awzai’e, from Al Zuhry,

Aliasws Bin Al-Husaynasws having said: ‘If you seize a captive and he is frustrated from the walking and there is no palanquin with you, so send him away (free) and do not kill him, for you do not know what the ruling of the Imamasws is with regards to him’.

وقال: الاسير إذا أسلم فقد حقن دمه وصار فيئا.

And heasws said: ‘The captive, if he professes to Al-Islam, so he has saved his blood and becomes a war booty’.[698]

(باب 367 - علة طول مدة السلطان وقصر مدته)

Chapter 367 – Reason for the prolongation of the term of the (ruling) authority, and the shortening of his term

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن عثمان بن عيسى عن أبي اسحاق الارجاني عن أبي عبد الله (ع) قال: قال: ان الله تعالى جعل لمن جعل له سلطانا مدة من ليالي وأيام وسنين وشهور فان عدلوا في الناس امر الله تعالى صاحب الفلك ان يبطئ بادارته فطالت ايامهم ولياليهم وسنونهم وشعورهم وان هم جاروا في الناس ولم يعدلوا أمر الله تعالى صاحب الفلك فاسرع إدارته واسرح فناء لياليهم وأيامهم وسنيهم وشهورهم، وقد وفي تبارك وتعالى لهم بعد الليالي والشهور.

My father said, ‘Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Abu Is’haq Al Arjany,

Abu Abdullahasws has said: ‘Allahazwj the High Made a term for the one whom Heazwj Made to be a ruler, from the nights, and the days, and the years, and the months. So if he is just among the people, Allahazwj the High Commands the master of the orbit (Angel) that he should slow down its administration, so their days, and their nights, and their years, and their months get prolonged. And if he is tyrannous among the people and does not do justice, Allahazwj the High Commands the master of the orbit (Angel), so he quickens its administration, and quickens the expiry of their nights, and their days, and their years, and their months, and the Blessed and High Accomplishes for them, after (some) nights and the monts’.[699]

(باب 368 - العلة التي من أجلها لا يجوز للرجل أن يتخذ) (من النبط وليا ولا نصيرا)

Chapter 368 – The reason due to which it is not allowed for the man that he takes a guardian or a helper from the Nabateans

حدثنا أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن الحسين بن ظريف عن هشام عن أبي عبد الله (ع) قال: يا هشام النبط من العرب ولا من العجم فلا تتخذ منهم وليا ولا نصيرا فان لهم أصولا تدعو إلى غير الوفاء.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Al Husayn Bin Zareyf, from Hisham,

Abu Abdullahasws has said: ‘O Hisham! (Neither) the Nabateans from the Arabs, nor from the non-Arabs, so neither take from them a guardian nor a helper, for they have for themselves origins which call to other than the loyalty’.[700]

(باب 369 - العلة التي من أجلها صارت الوصية بالثلث)

Chapter 369 – The reason due to which the bequest came to be with the third

أبي رحمه الله قال: حدثنا عبد الله بن الحميري عن هارون بن مسلم عن مسعدة بن صدقة الربعي عن جعفر بن محمد عن أبيه عليه السلام ان رجلا من الانصار توفى وله صبية صغار وله ستة من الرقيق فاعتقهم عند موته وليس له مال غيرهم فاتى النبي صلى الله عليه وآله فاخبره، فقال: ما صنعتم بصاحبكم؟ قالوا: دفناه، قال: لو علمت ما دفنته من اهل الاسلام ترك ولده يتكففون الناس.

My father said, ‘Abdullah Bin Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa Al Rabi’e,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws that a man from the Helpers passed away, and for him were young children, and for him were six from the slaves. So he liberated them during his death, and there was no wealth for him other than them. So they came to the Prophetsaww and informed himsaww. So hesaww said: ‘What did you do with your companion?’ They said: ‘Buried him’. Hesaww said: ‘Had Isaww known, Isaww would not have let him to be buried (in the graveyard of) the people of Al-Islam. He left his children to be looked after by the (other) people’.[701]

وبهذا الاسناد قال: قال علي (ع): الحيف في الوصية من الكبائر.

And by this chain, said, ‘Aliasws said: ‘The inequity in the bequest is from the major sins’.[702]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أبي طالب عبد الله بن الصلت القمي عن يونس بن عبد الرحمن رفعه إلى أبي عبد الله عليه السلام في قوله تعالى (فمن خاف من موص حيفا أو اثما فاصلح بينهم فلا اثم عليه) قال: يعني إذا اعتدى في الوصية إذا زاد على الثلث.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Abu Talib Abdullah Bin Al Salt Al Qummy, from Yunus Bin Abdul Rahman,

Abu Abdullahasws (has said) regarding the Words of the High [2:182] But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Heasws said: ‘Meaning – When he violates the bequest if he increases upon the third’.[703]

وبهذا الاسناد عن جعفر بن محمد عن أبيه عليهما السلام قال: من عدل في وصيته كان بمنزلة من تصدق بها ومن حاف في وصيته لقى الله تعالى يوم القيامة وهو عنه معرض.

And by this chain,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘The one who is just in his bequest would be at the status of the one who has given charity with it, and the one who is unfair in his bequest would meet Allahazwj on the Day of Jugement, and Heazwj would Turn away from him’.[704]

وبهذا الاسناد قال: قال علي (ع) لان اوصى بالخمس احب إلى من ان اوصى بالربع ولان اوصى بالربع احب إلي من اوصى بالثلث ومن اوصى بالثلث لم يترك شيئا.

And by this chain, said, ‘Aliasws said: ‘The one who bequeaths with the fifth is more beloved to measws than if he were to bequeath with the fourth. And if he were to bequeath with the fourth is more beloved to measws than the one who bequeaths with the third. And the one who bequeaths with a third does not leave out anything’.[705]

(باب 370 - العلة التي من أجلها لا تعول سهام المواريث)

Chapter 370 – The reason due to which there would be no reduction in the shares of the inheritors

أبي رحمه الله قال: حدثني محمد بن يحيى العطار عن أحمد بن أبي عبد الله عن أبيه عن ابن أبي عمير عن غير واحد عن أبي عبد الله عليه السلام قال: سهام المواريث من ستة اسهم لا تزيد عليها، فقيل له: يابن رسول الله ولم صارت ستة اسهم؟ قال: لان الانسان خلق من ستة اشياء وهو قول الله تعالى (ولقد خلقنا الانسان من سلالة من طين، ثم جعلناه نطفة في قرار مكين، ثم خلقنا النطفة علقة فخلقنا العلقة مضغة، فخلقنا المضغة عظاما فكسونا العظام لحما).

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to me, from Ahmad Bin Abu Abdullah, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The shares of the inheritors from six portions, there would not be any increase over it’. So it was said to himasws, ‘O Sonasws of Rasool-Allahsaww! And why did it come to be of six portions?’ Heasws said: ‘Because the human being has been Created from six things, and these are the Words of Allahazwj the High [23:12] And We Created the human from an extract of clay [23:13] Then We Made him a small seed in a firm resting-place [23:14] Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created bones (in) the lump of flesh, then We Clothed the bones with flesh’.[706]

حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد ابن محمد بن عيسى قال: حدثنا عثمان بن عيسى عن سماعة بن مهران عن أبي بصير عن أبي جعفر (ع) قال: ان أمير المؤمنين (ع) كان يقول: أن الذي احصى رمل عالج يعلم ان السهام لا تعول على ستة لو يبصرون وجهها لم تجز ستة.

My father narrated to me, from Sa’ad bin Abdullah, from Ahmad Ibn Muhammad Bin Isa, from Usman Bin Isa, from Sama’at Bin Mahran, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said that: ‘Amir Al-Momineenasws was saying: ‘Those surveyors who count the grains of sand know that the portions cannot be exceeded above six. Were they to have insight into its reason, they would not exceed six’.[707]

(باب 371 - العلة التي من أجلها صار الميراث للذكر مثل حظ الانثيين)

Chapter 371 – The reason due to which the inheritance came to be for the males similar in portion to two females

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة اعطاء النساء نصف ما يعطي الرجال من الميراث لان المرأة إذا تزوجت أخذت والرجل يعطي فلذلك وفر على الرجال،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Rezaasws wrote to him in answer regarding what he had asked himasws: ‘The reason for giving the women half what is given to the men from the inheritance, is because the woman, when she marries, takes, and the man gives. Thus, it was due to that, it is a provision upon the men.

وعلة اخرى في اعطاء الذكر مثلي ما تعطى الانثى لان الانثى في عيال الذكر إن احتاجت وعليه أن يعولها وعليه نفقتها وليس على المرأة أن تعول الرجل، ولا تؤخذ بنفقته ان احتاج، فوفر على الرجل لذلك، وذلك قول الله تعالى (الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من أموالهم).

And another reason for the giving to the males two similar (portions) of what is given to the female, is because the female is among the family of the male for the needs, and it is upon him that he is the breadwinner for her, and it is upon him to spend upon her for her expenses, and it is not upon the woman that she should be the bread winner for the man, nor for him to take the expenses if needed. So it is provided for the man, due to that, and these are the Words of Allahazwj the High [4:34] Men are the maintainers of women because Allah has Made some of them to excel others and because they spend out of their property’.[708]

أخبرني علي بن حاتم قال: أخبرني القاسم بن محمد قال: حدثنا حمدان بن الحسين عن الحسين بن الوليد عن ابن بكير عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: قلت لاي علة صار الميراث للذكر مثل حظ الانثيين؟ قال: لما جعل لها من الصداق.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Ibn Bakeyr, from Abdullah Bin Sinan,

(It has been narrated) Abu Abdullahasws, said, ‘I said, ‘For which reason did the inheritance come to be for the male similar to the portion of two females?’ Heasws said: ‘When he made for her, from the dowry’.[709]

وعنه قال: حدثنا محمد بن أحمد الكوفي قال: حدثنا عبد الله بن أحمد النهيكي عن ابن أبي عمير عن هشام بن سالم ان ابن أبي العوجاء قال للاحول: ما بال المرأة الضعيفة لها سهم واحد وللرجل القوي الموسر سهمان؟ قال: فذكرت ذلك لابي عبد الله عليه السلام فقال: ان ليس لها عاقلة ولا نفقة ولا جهاد، وعد اشياء غير هذا، وهذا على الرجال فلذلك جعل له سهمان ولها سهم.

And from him, from Muhammad Bin Ahmad Al Kufy, from Abdullah Bin Ahmad Al Naheyki, from Ibn Abu Umeyr,

(It has been narrated) from Hisham Bin Saalim that Ibn Abu Al Awja said to Al Howl, ‘What is the matter that the weak woman, for her is one portion, and for the strong man with money, are two portions?’ He said, ‘I mentioned that to Abu Abdullahasws, so heasws said: ‘There is no rationale for her, nor any expenses, nor Jihaad, and a number of things other than this, and this is upon the men. Thus, it was due to that, two portions were made to be for him, and one portion for her’.[710]

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن خالد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي قال: حدثنا أبي قال: حدثنا علي بن موسى الرضا عن ابيه عن آبائه عن أمير المؤمنين عليهم السلام انه سأله رجل من أهل الشام عن مسائل فكان فيما سأله ان قال له: لم صار الميراث للذكر مثل حظ الانثيين؟ قال: من قبل السنبلة كان عليها ثلاث حبات فبادرت إليها حواء فاكلت منها حبة واطعمت آدم حبتين، فمن أجل ذلك ورث الذكر مثل حظ انثيين.

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Khalid Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’aiy, from his father,

(It has been narrated) from Aliasws Bin Musa Al-Rezaasws from hisasws fatherasws, from hisasws forefathersasws, from Amir Al-Momineenasws that a man from the people of Syria asked himasws certain questions. So, among what he asked himasws was that he said to himasws, ‘Why did the inheritance come to be for the males similar to two portions of the females?’ Heasws said: ‘From before, the ear (of the corn) had three seed. So Hawwaas took the initiative to it, and ate one see from it, and fed Adamas two seeds. So, it is due to what the male inherits similar to the portion of two females’.[711]

(باب 372 - العلة التي من أجله لا ترث المرأة مما ترك زوجها) (من العقار شيئا وترك مما سوى ذلك)

Chapter 372 – The reason due to which the woman will not inherit anything from what her husband leaves from the real estate, and (would inherit) from what he leaves besides that

أبي رحمه الله قال: حدثنا محمد بن أبي القاسم ما جيلويه عن محمد بن عيسى عن علي بن الحكم عن أبان عن مسير قال: سألت أبا عبد الله عليه السلام عن النساء ما لهن من الميراث، فقال: لهن قيمة المطلوب والبناء والخشب والقصب، فاما الارض والعقار فلا ميراث لهن فيهما، قلت: الثياب لهن؟ قال: الثياب نصيبهن فيه، قلت: كيف هذا ولهن الثمن والربع مسمى؟ قال: لان المرأة ليس لها نسب ترث به وانما هي دخلت عليهم وانما صار هذا هكذا لئلا تتزوج المرأة فيجئ زوجها أو ولدها من قوم آخرين فيزاحمون هؤلاء في عقارهم.

My father said, ‘Muhammad Bin Abu Al Qasim Majaylawiya narrated to us, from Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban, from Maseyr who said,

‘I asked Abu Abdullahasws about the woman, ‘What is there for them from the inheritance?’ Heasws said: ‘For them is the value of the requirements, and the construction, and the wood, and the cane. But, as for the land and the property, so there is no inheritance for them in these two’. I said, ‘The clothes, are for them?’ Heasws said: ‘The clothes, there is a portion for them in it’. I said, ‘How can this be, and for them is the eight, and the quarter of the named?’ Heasws said: ‘Because the woman, there is no lineage for her to inherit by, but rather, she is included upon them. But rather, this came to be like this, perhaps the woman would be married (to another), so her husband would come, or her son, from another people, so they would be crowding out those in their property’.[712] 

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة المرأة انها لا ترث من العقار شيئا إلا قيمة الطوب والنقض لان العقار لا يمكن تغييره وقلبه والمرأة قد يجوز أن ينقطع ما بينها وينه من العصمة ويجوز تغييرها وتبديلها وليس الولد والوالد كذلك لانه لا يمكن التفصي منها والمرأة ويمكن الاستبدال بها فما يحوز أن يجئ ويذهب كان ميراثها فيما يجوز تبديله وتغيره إذا شبهها وكان الثابت المقيم على حاله لمن كان مثله في الثبات والمقام.

Ali Bin Ahmad narrated to us, from Muhammd Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Rezaasws wrote to him in answer regarding what he wrote asking himasws: ‘The reason for the woman that she does not inherit anything from the real estate except for the value of the bricks and the canes, is because the real estate, it is not possible to change it and turn it. And the woman, it is allowed that he cuts off what is between her and him from the bond of marriage, and he is allowed to change her and replace her, while the children and the parents are not like that, because it is not possible to be rid from them, and the woman, it is possible for her to be replaced. Thus, what is not possessed and comes and goes, her inheritance would be in what is allowed to be replaced and changed since it is a resemblance, and the one which is firm and permanent upon its state is for the one who was similar to it in the firmness and the permanency’.[713]

(باب 373 - العلة التي من أجلها سميت قم)

Chapter 373 – The reason due to which Qum was named

حدثنا علي بن عبد الله الوراق رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد بن عيسى والفضل بن عامر الاشعري قالا: حدثنا سليمان بن مقبل قال: حدثنا محمد بن زياد الازدي قال: حدثنا عيسى بن عبد الله الاشعري عن الصادق جعفر بن محمد قال حدثنى أبي عن جدي عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لما اسرى يى إلى السماء حلمني جبرئيل على كتفه الايمن فنظرت إلى بقعة بارض الجبل حمراء احسن لونا من الزعفران واطيب ريحا من المسك فإذا فيها شيخ على رأسه برنس،

Ali Bin Abdullah Al Waraq narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa and Al Fazal Bin Aamir Al Ash’ary both together, from Suleyman Bin Maqbal, from Muhammad Bin Ziyad Al Azdy, from Isa Bin Abdullah Al Ash’ary,

(It has been narrated) from Al-Sadiq Ja’farasws Bin Muhammadasws having said: ‘Myasws fatherasws narrated to measws, from myasws grandfatherasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘When Isaww was ascended with to the sky, Jibraeelas carried mesaww upon his as right shoulder, so Isaww looked at a spot of land, a red mountain of the best of colours, from the saffron, and more aromatic of smell than the musk. So there was an old man with a hooded cloak upon his head.

فقلت لجبرئيل: ما هذه البقعة الحمراء التي هي أحسن لونا من الزعفران واطيب ريحا من المسك قال: بقعة شعيتك وشيعة وصيك على، فقلت من الشيخ صاحب البرنس؟ قال: ابليس قلت: فما يريد منهم قال: يريد ان يصدهم على ولاية أمير المؤمنين (عليه السلام) ويدعوهم إلى الفسق الفجور،

So Isaww said to Jibraeelas: ‘What is this red spot which is more beautiful in colour, from saffron, and more aromatic of smell than the musk?’ Heas said: ‘A spot for yoursaww Shiah, and Shiah of yoursaww successoras Aliasws’. So Isaww said: ‘Who is the old man with the hooded cloak?’ Heas said: ‘Ibleesla’. Isaww said; ‘So what does hela want with them (Shiah)?’ Heas said: ‘Hela wants to repel them from the Wilayah of Amir Al-Momineenasws and invite them to the mischief and corruption’.

فقلت: يا جبرئيل أهو بنا إليهم، فاهوى بنا إليهم أسرع من البرق الخاطف والبصر اللامع، فقلت: قم يا ملعون فشارك اعدائهم في اموالهم وأولادهم ونسائهم، فان شيعتي وشيعة علي ليس لك عليهم سلطان، فسميت قم.

So Isaww said: ‘O Jibraeelas! Let usasws go to himla’. So heas took mesaww there quicker than the bolt of lightning and seeing its light. So Isaww said: ‘قم’ ‘Arise, O Accursed! So you can participate with their enemies in their wealth, and their children, and their women, but as for mysaww Shiah, and the Shiah of Aliasws, there is no authority for youla over them’. Thus, it was named as ‘قم’ Qum (Arise)’.[714]

(باب 378 - العلة التي من أجلها إذا قطع رأس النخلة لم تنبت)

Chapter 378 – The reason due to which when the top of the palm tree is cut, it does not germinate

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن أبي يحيى الواسطي عن بعض اصحابنا عن أبي عبد الله عليه السلام قال: ان الله تعالى لما خلق آدم من طينة فضلت من تلك الطينة فضلة، فخلق منها النخلة، فمن أجل ذلك إذا قطعت رأسها لم تنبت وهي تحتاج إلى اللقاح.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj the High Created Adamas from clay, there was remnant from that clay. So Heazwj Created the palm tree from that remnant. Thus, it was due to that, whenever its top is cut off, it does not germinate, and it is needy to the pollen’.[715]

––––––––

(باب 379 - العلة التي من أجلها ينبت كل النخل في مستنقع الماء إلا العجوزة)

Chapter 379 – The reason due to which every palm tree grows in the swamp except for the Ajwa (date) tree

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن محمد بن يحيى عن طلحة بن زيد عن جعفر عن أبيه عليهما السلام ان رسول الله صلى الله عليه وآله قال: كل النخل ينبت في مستنقع الماء إلا العجوة، فانه انزل بعلها من الجنة.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that Rasool-Allahsaww said: ‘Every palm tree grows in swampy water except for Al-Ajwa, for it descended with its spouse from the Paradise’.[716]

(باب 380 - العلة التي من أجلها صارت الشمس حارة تحرق) (والقمر بخلافها)

Chapter 380 – The reason due two which the sun came to be scorching hot, and the moon opposite to it

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى عن محمد ابن أحمد عن عيسى بن محمد عن علي بن مهزيار عن علي بن حسان عن ابن أبي نوار عن محمد بن مسلم قال: قلت لابي جعفر عليه السلام جعلت فداك لاي شئ صارت الشمس أشد حرارة من القمر؟ فقال: ان الله تبارك وتعالى خلق الشمس من نور النار وصفو الماء طبقا من هذا وطبقا من هذا حتى إذا صار سبعة أطباق البسها لباسا من نار فمن ثم صار اشد حرارة من القمر، وخلق القمر من نور النار وصفو الماء طبقا من هذا وطبقا من هذا حتى إذا صارت سبع اطباق البسها لباسا من ماء، فمن ثم صار القمر ابرد من الشمس.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya, from Muhammad Ibn Ahmad, from Isa Bin Muhammad, from Ali Bin Mahziyar, from Ali Bin Hasaan, from Ibn Abu Nwaar, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! For which thing (reason) did the sun come to be intensely hotter than the moon?’ So heasws said: ‘Allahazwj Blessed and High Created the sun from Light of the Fire and the clear water, a layer from this and a layer from this, until they became seven layers, Clothed it with a clothing of fire. Thus, from then onwards, it became intensely hotter than the moon. And Heazwj created the moon from Light of the fire, and the clear water, a layer from this and a layer from this, until they became seven layers, Clothed it with a clothing of the water. Thus, from then onwards, the moon came to be colder than the sun’.[717]

(باب 382 - العلة التي من أجلها سميت ريح الشمال)

Chapter 382 – The reason due to which the North wind was named (as such)

أبي رحمه الله عن محمد بن يحيى عن محمد بن أحمد عن أحمد بن محمد السيارى رفعه إلى أبي عبد الله عليه السلام قال: قلت له لم سميت ريح الشمال؟ قال: لانها تأتي من شمال العرش.

My father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyari,

Abu Abdullahasws, replied, ‘I said to himasws, ‘Why was the north wind named (as such)?’ Heasws said: ‘Because it comes from the north of the Throne’.[718]

(باب 383 - العلة التي من أجلها لا يجوز سب الرياح والجبال) (والساعات والايام والليالي)

Chapter 383 – The reason due to which it is not allowed to insult the winds, and the mountains, and the times, and the days, and the nights

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن الحسين بن يزيد النوفلي عن اسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله لا تسبوا الرياح فانها مأموره، ولا تسبوا الجبال ولا الساعات ولا الايام ولا الليالي فتأتموا وترجع عليكم.

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’far Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Do not insult the winds, for these are Commanded; and do not insult the mountains, nor the times, nor the day, nor the nights, for it would be accomplished and returned back to you’.[719]

(باب 384 - العلة التي من أجلها سمى الطارق طارقا)

Chapter 384 – The reason due to which Al-Tariq (a star) is named as Tariq

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله عن أبيه عن أحمد بن النضر عن محمد بن مروان عن حريز عن الضحاك بن مزاحم قال: سئل علي عليه السلام عن الطارق، قال: هو احسن نجم السماء، وليس تعرفه الناس، وانما سمي الطارق لانه يطرق نوره سماء سماءا إلى سبع سموات، ثم يطرق راجعا حتى يرجع إلى مكانه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from his father, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan, from Hareyz, from Al Zahaak Bin Mazahim who said,

‘Aliasws was asked about Al-Tariq. Heasws said: ‘It is the best star of the sky, and the people do not recognise it. But rather, Al-Tariq is named (as such) because its light hits the sky after sky, up to the seventh sky, then it bounces back until it returns to its place’.[720]

(باب 385 - نوادر العلل)

Chapter 385 – Miscellaneous reasons

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن مسعدة بن صدقة عن رجل عن أبي عبد الله عليه السلام قال: إذا ولد ولي الله صرخ ابليس صرخة يفزع لها شياطينه، قال: فقلت له يا سيدهم مالك صرخت هذه الصرخة؟ قال: فقال ولد ولي الله، قال: فقالوا ما عليك من ذلك، قال: انه ان عاش حتى يبلغ مبلغ الرجال هدى الله به قوما كثيرا، قال: فقالوا له: أولا تأذن لنا فنقتله، قال: لا، فيقولون له ولم وأنت تكرهه، قال لان بقائنا باولياء الله فإذا لم يكن لله في الارض ولي قامت القيامة فصرنا إلى النار فما بالنا نتعجل إلى النار

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa, from a man,

Abu Abdullahasws has said: ‘When a Guardianasws of Allahazwj comes (to the earth), Ibleesla shrieks out with a shriek terrifying hisla devils. So they say to himla, ‘O chief! What is the matter with youla shrieking with this shriek?’ So hela says, ‘A Guardianasws of Allahazwj has been born’. So they say, ‘What is upon youla from that?’  Hela says, ‘Heasws would live until he reaches the age of the men. Allahazwj would Guide a lot of people by himasws’. So they say to himla, ‘Allow us first so that we can kill himasws’. Hela said, ‘No’. So they are saying, ‘And why not, and youla hate himas?’ Hela says, ‘Because our survival (remaining) is by the Guardianasws of Allahazwj. So if there were not to be a Guardianasws of Allahazwj in the earth, the Day of Judgement would be Established, so we would end up in the Fire. So what is our concern that we should hasten into the Fire?’[721]

حدثنا محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن ابيه عن يحيى بن عمران الهمداني ومحمد بن اسماعيل بن بزيع عن يونس بن عبد الرحمن عن العيص بن القاسم قال: سمعت أبا عبد الله عليه السلام يقول: اتقوا الله وانظروا لانفسكم فان احق من نظر لها انتم لو كان لاحدكم نفسان فقدم احديهما وجرب بها استقبل التوبة بالاخرى كان ولكنها نفس واحدة إذا ذهبت فقد ذهبت والله التوبة ان اتاكم منا آت يدعوكم إلى الرضا منا فنحن ننشدكم انا لا نرضى انه لا يطيعنا اليوم وهو وحده فكيف يطيعنا إذا ارتفعت الرايات والاعلام.

Muhammad Bin Al Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Yahya Bin Imran Al Hamdany and Muhammad Bin Ismail Bin Bazie, from Yunus Bin Abdul Rahman, from Ays Bin Qasim who said,

‘I heard Abu Abdullahasws saying: ‘Fear Allahazwj, and look at your own selves, for the most rightful ones to look at these are yourselves. If one of you had two souls, he would have proceeded with one of these and experimented with it, and accepted the repentance with the other. But, the soul is one; if it goes, by Allahazwj, the repentance would go. If a comer comes to you from usasws, inviting you all to the pleasure from usasws, so weasws hereby adjure you that we are not pleased as he does not obey usasws today, and he is one. So how would he obey usasws when (many) flags and banners are raised?’[722]

حدثنا أحمد بن محمد عن أبيه عن جعفر بن محمد مالك قال: حدثني عباد بن يعقوب عن عمر بن بشير البزاز قال: قال أبو جعفر محمد بن علي الباقر عليه السلام ما يستطيع اهل القدر أن يقولوا والله لقد خلق الله آدم للدنيا واسكنه الجنة ليعصيه فيرده إلى ما خلقه له.

Ahmad Bin Muhammad narrated to us, from his father, from Ja’far Bin Muhammad Malik, from Abad Bin Yaqoub, from Umar Bin Basheer Al Bazaz,

(It has been narrated) from Abu Ja’far Muhammadasws Bin Ali Al-Baqirasws: ‘What are the people (believing in) the Pre-determination (Al-Qadiriyya) able to say, and Allahazwj had Created Adamas for the world, and Settled himas in the Paradise in order to disobey Himazwj, so Heazwj Returned himas to what Heazwj had Created himas for’.[723]

أبي رحمه الله قال: حدثنا القاسم بن محمد بن علي بن ابراهيم النهاوندي عن صالح بن راهويه عن أبي حيون مولى الرضا عن الرضا (ع) قال: نزل جبرئيل على النبي صلى الله عليه وآله فقال: يا محمد ان ربك يقرئك السلام ويقول: ان الابكار من النساء بمنزلة الثمر على الشجر، فإذا اينع الثمر فلا دواء له إلا اجتنائه وإلا افسدته الشمس وغيرته الريح، وان الابكار إذا ادركن ما يدرك النساء فلا دواء لهن إلا البعول، وإلا لم يؤمن عليهن الفتنة،

My father said, ‘Al Qasim Bin Muhammad Bin Ali Bin Ibrahim Al Nahavandy narrated to us, from Salih Bin Rahawiya, from Abu Hayoun,

A slave of Al-Rezaasws has reported from Al Rezaasws: ‘Jibraeelas descended unto the Prophetsaww, so heas said: ‘O Muhammadsaww! Yoursaww Lordazwj Conveys to youas Hisazwj Greetings and is Saying: “The virgins from the women are at the status of the fruits upon the trees, so when the fruit ripens, so there is no cure for it except to pick it, or else the sun and other winds would spoil it. And if the virgins realise (reach the age of) the women, so there is no cure for them except for the husband, or else they would not be secure from the strife’.

فصعد رسول الله صلى الله عليه وآله المنبر فخطب الناس ثم اعلمهم ما امر الله تعالى به فقالوا: ممن يا رسول الله؟ فقال: من الاكفاء فقالوا: ومن الاكفاء؟ فقال المؤمنون بعضهم اكفاء من بعض ثم لم ينزل حتى زوج ضباعة المقداد بن الاسود الكندي ثم قال: ايها الناس اني زوجت ابنة عمي المقداد ليتضع النكاح.

So, Rasool-Allahsaww ascended the Pulpit, addressed the people, then hesaww let them know what Allahazwj the High had Commanded with. So they said, ‘Whom (shall we get them married to), O Rasool-Allahsaww!’ So hesaww said: ‘To the matching ones’. So they said, ‘And who are the matching ones?’ So hesaww said: ‘The Believers are a match for each others’. Then hesaww did not descend until hesaww got Zaba’at married to Al Miqdad Al Aswad Al Kindy, then hesaww said: ‘O you people! Isaww have hereby married a daughter of mysaww uncle to Al-Miqdad in order to place the (foundations of) the marriage’.[724]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن عبد الرحمن بن أبي نجران عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: سألته عن القسامة، فقال هي حق ولو لا ذلك لقتل الناس بعضهم بعضا ولم يكن شئ وانما القسامة حوط يحاط به الناس.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Sinan,

(The narrator says), ‘I asked Abu Abdullahasws about the compurgation (sworn endorsements), so heasws said: ‘It is right, and had it not been for that, the people would have killed each other and nothing would have happened. But rather, the compurgation is a safeguard by which the people safeguard themselves’.[725]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي عن محمد بن علي عن محمد بن أحمد عن أبان بن عثمان عن اسماعيل الجعفي قال: قلت لابي جعفر عليه السلام ان المغيرة يزعم ان الحائض تقضى الصلاة كما تقضى الصوم، فقال: ما له لا وفقه الله ان امرأة عمران قالت: إنى نذرت لك ما في بطني محررا والمحرر للمسجد لا يخرج منه ابدا، فلما وضعت مريم، قالت رب اني وضعتها انثى وليس الذكر كالانثى، فلما وضعتها ادخلها المسجد، فلما بلغت مبلغ النساء أخرجت من المسجد اني كانت تجد اياما تقضيها وهي عليها أن تكون الدهر في المسجد

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Ahmad, from Aban Bin Usman, from Ismail Al Ju’fy who said,

‘I said to Abu Ja’farasws that Al-Mugheira is alleging that the menstruating woman fulfills the (missed) Prayers just as she fulfills the (missed) Fasts’. So heasws said: ‘What is the matter with him? May Allahazwj not Incline him (towards the Truth). [3:35] When a wife of Imran said: My Lord! I vow to You what is in my womb, to be devoted (to Your worship). And the devotee is for the Masjid and does not come out from it, ever. So when she placed (gave birth to) Maryamas, she said, ‘Lordazwj! [3:36] she said: My Lord! Surely I have brought it forth a female - and the male is not like the female. So when she had given birth to heras, entered heras into the Masjid. So when sheas the age of the woman, brought heras out from the Masjid if sheas found heras (menstruating) days. And it was upon heras to spend all heras time in the Masjid’.[726]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن علي ابن الحكم عن علي بن اسباط عن رجل من اصحابنا من أهل خراسان رفعه إلى أبي عبد الله عليه السلام قال: علم الله تعالى ان الذنب خير للمؤمن من العجب ولولا ذلك ما ابتلاه بذنب أبدا.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Ibn Al Hakam, from Ali Bin Asbaat, from a man from our companions from the people of Khurasan,

Abu Abdullahasws has said: ‘Allahazwj the High Knows that the sin is better for the Believer than the arrogance, and had it not been for that, would not have Tested him with sins, ever’.[727]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله عن أبيه عن محمد بن سليمان عن داود بن النعمان عن عبد الرحيم القصير قال: قال لي أبو جعفر عليه السلام: أما لو قام قائمنا لقد ردت إليه الحميراء حتى يجلدها الحد وحتى ينتقم لابنة محمد فاطمة عليها السلام منها، قلت: جعلت فداك ولم يجلدها الحد؟ قال: لفريتها على ام ابراهيم، قلت: فكيف اخره الله للقائم؟ فقال: لان الله تبارك وتعالى بعث محمدا صلى الله عليه وآله رحمة وبعث القائم عليه السلام نقمة

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Suleyman, from Dawood Bin Al Noman, from Abdul Raheem who said,

‘Abu Ja’farasws said to me: ‘But, when ourasws Qaimasws were to rise, Al-Humeyra (Ayesha) would be referred to himasws until heasws whips her with the Limit, and until heasws exacts revenge for Syeda Fatimaasws, the daughter of Muhammadsaww’. I said, ‘May I be sacrificed for youasws! And why would heasws whip her?’ Heasws said: ‘For having fabricated upon Umm Ibrahimas (Mariah the Coptic, the mother of Ibrahimas the sonas of Rasool-Allahsaww)’. I said, ‘So how come Allahazwj would Delay it for Al-Qaimasws?’ So heasws said: ‘Because Allahazwj Blessed and High Sent Muhammadsaww as a mercy, and would be Sending Al-Qaimasws as an avenger’.[728] 

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن علي بن ابراهيم المنقري أو غيره رفعه قال: قيل للصادق عليه السلام ان من سعادة المرء خفة عارضية، فقال: وما في هذا من السعادة، انما السعادة خفة ماضغيه بالتسبيح.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ali Bin Ibrahim Al Munqary, or someone else, raising it, said,

‘It was said to Al-Sadiqasws, ‘It is from the happiness of the person, lightness of the cheeks’. So heasws said: ‘And what is in this, from the happiness?’ But rather, the happiness is in the lightness of his jaws from the Glorification (of Allahazwj)’.[729]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن صالح بن سعيد عن يونس عن عبد الله بن سنان قال: قلت لابي عبد الله عليه السلام: اقوام اشتركوا في جارية وأتمنوا بعضهم وجعلوا الجارية عنده فوطئها، قال يجلد الحد ويدرء عنه من الحد بقدر ماله فيها وتقوم الجارية ويغرم ثمنها للشركاء، فان كانت القيمة في اليوم الذي وطئ أقل مما اشتريت فانه يلزم أكثر الثمنين لانه قد افسد على شركاءه وان كانت القيمة في اليوم الذي وطئ أكثر مما اشتريت به الزم الاكثر لاستفسادها.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Salih Bin Saeed, from Yunus, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘A group of people participated in (buying a) slave girl, and entrusted one of them and made the slave girl to be with him, so he copulated with her’. Heasws said: ‘He would be whipped with the Limit, and there would be subtracted from it from the Limit in accordance with his wealth in her, and the slave girl would be sold and her price would be for the participants. So if the price in the day in which she was copulated with is less than what she was bought for, so it would necessitate for him the higher (original) price, because he had corrupted upon the participants. And if her price on the day in which she was copulated with was more that what she had been bought for, the higher price would be necessitated (upon him) for having spoilt her’.[730]

حدثنا محمد بن علي ما جيلويه قال: حدثنا محمد بن يحيى عن محمد بن احمد عن محمد بن الحسين عن محمد بن اسلم الجبلي عن عاصم بن حميد عن محمد بن قيس عن أبي جعفر (ع) قال: سألته عن امرأة ذات بعل زنت فحبلت، فلما ولدت قتلت ولدها سرا، قال: تجلد مائة لقتلها ولدها وترجم لانها محصنة.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam Al Jabaly, from Aasim Bin Hameed, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the woman with a husband (married) who committed adultery and became pregnant. So when she gave birth, she killer her child secretly’. Heasws said: ‘She would be whipped one hundred (lashes) for killing her child, and would be stoned, because she was married’.[731]

أبي رحمه الله عن سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن الحسن بن محبوب عن محمد الحلبي عن أبي عبد الله عليه السلام قال: سألته عن رجل مسلم قتل رجلا مسلما عمدا ولم يكن للمقتول اولياء من المسلمين إلا وليا من أهل الذمة من قرابته، قال: على الامام أن يعرض على قرابته من أهل الذمة الاسلام، فمن اسلم منهم رفع القاتل إليه فان شاء الله قتل وان شاء عفى وان شاء أخذ الدية فان لم يسلم من قرابته احد كان الامام ولى أمره فان شاء قتل وان شاء أخذ الدية فجعلها في بيت مال المسلمين لان جناية المقتول كانت على الامام، فكذلك تكون ديته للامام.

My father, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a Muslim man who intentionally killed a Muslim man, and there do not happen to be for the victim any guardians from the Muslims except for a guardian from the Ahl Al-Zimman, from his near relatives’. Heasws said: ‘It is upon the Imamasws that heasws presents Al-Islam to his near relatives from the Ahl Al-Zimma. So the one from them who becomes a Muslim, heasws would raise the killer to him, so if he so wishes, kills him, and if he so wishes, excuses him, and if he so wishes, takes the blood money. But, if no one from his near relatives were to become Muslim, the Imamasws would be the Master of his affairs, so if heasws so desires, kills him, and if heasws so desires, takes the blood money and makes it to be in the Public Treasury of the Muslims, because the felony of the victim was upon the Imamasws, therefore the blood money come to be for the Imamasws’.[732]

أبي رحمه الله عن عبد الله بن جعفر الحميري عن ابان بن الصلت قال: جاء قوم بخراسان إلى الرضا (ع) فقالوا: ان قوما من أهل بيتك يتعاطون امورا قبيحة فلو نهيتهم عنها، فقال: لا افعل فقيل لاني سمعت أبي يقول النصيحة خشنة

My father, from Abdullah Bin Ja’far Al Humeyri, from Aban Bin Al Salt who said,

‘A group of people came at Khurasan, to Al-Rezaasws, so they said, ‘There are a people from yourasws family who are taking to ugly matters, if only youasws would prevent them’. So heasws said: ‘Iasws will not do it. So it was said, ‘(Why)?’ (Heasws said): ‘Iasws heard myasws fatherasws saying: ‘The advice is rough’.[733]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن علي بن مهزيار عن الحسن بن سعيد عن القاسم بن محمد عن علي قال: سألت أبا عبد الله (ع) عن رجل بدأ بالمروة قبل الصفا، قال: يعيد ألا ترى انه لو بدأ بشماله قبل يمينه في الوضوء أراه أن يعيد الوضوء.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Al Qasim Bin Muhammad, from Ali who said,

‘I asked Abu Abdullahasws about a man who began (Sa’ee) with Al-Marwa before Al-Safa. Heasws said: ‘He should repeat it. Have you not seen that if he had begun with his left hand before the right hand in the ablution, he would have had to repeat his ablution?’[734]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن عبد الله بن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام، قال: تقطع او داء ابيك فيطفى نورك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Abdullah Bin Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘If you cut off relationships with the friends of your father, so you would extinguish your own light’.[735]

حدثنا محمد بن علي ماجيلويه رحمه الله عن علي بن ابراهيم بن هاشم عن ابيه عن ميمون القداح عن جعفر بن محمد عليه السلام قال: جئت إلى أبي عليه السلام بكتاب أعطانيه انسان فاخرجته من كمى، فقال لي: يا بني لا تحمل في كمك شيئا فان الكم مضياع.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Maymoun Al Qadah,

(It has been narrated) from Ja’farasws Bin Muhammadasws having said: ‘Iasws came to myasws fatherasws with a letter which someone had given measws, so Iasws took it out from myasws sleeve. So heasws said to measws: ‘O myasws sonasws! Do not carry anything in yourasws sleeve, for (in) the sleeve, it would be lost’.[736]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار، قال حدثنا محمد بن أحمد عن محمد بن عبد الحميد عن يونس بن يعقوب عمن ذكره عن أبي عبد الله (ع) عن أبيه عن جابر بن عبد الله الانصاري قال: قال رسول الله صلى الله عليه وآله أجيفوا ابوابكم وخمروا آنيتكم وأوكوا اسقيتكم، فان الشيطان لا يكشف غطاء، ولا يحل وكاء، وأطفؤا سرجكم فان الفويسقة تضرم البيت على أهله وأحبسوا مواشيكم وأهليكم من حيث تجب الشمس إلى أن تذهب فحمة العشاء.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Muhammad Bin Abdul Hameed, from yunus Bin Yaqoub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allahsaww said: ‘Keep your doors wide open, and keep your utensils covered, and tie up your water jugs, for the Satanla does not uncover the lids, and does not loosen the knots; and extinguish your lamps for the rats would set alight the house upon its inhabitants; and withhold your livestock and your families from when the sun sets until the darkness of Al-Isha goes away’.[737]

حدثنا محمد بن علي ماجيلويه رحمه الله عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله البرقي عن الحسن بن محبوب عن عبد الرحمن بن الحجاج عن بكير بن أعين عن أبي جعفر (ع) في رجل سرق فلم يقدر عليه، ثم سرق مرة اخرى فجاءت البينة فشهدوا عليه بالسرقة الاولى والسرقة الاخيرة، قال: تقطع يده بالسرقة الاولى ولا تقطع رجله بالسرقة الاخيرة، فقيل له: كيف تقطع يده بالسرقة الاولى ولا تقطع رجله بالسرقة الاخيرة؟ فقال: لان الشهود شهدوا عليه بالسرقة الاولى والاخيرة جميعا في مقام واحد ولو ان الشهود شهدوا عليه بالسرقة الاولى، ثم أمسكوا حتى تقطع يده، ثم شهدوا عليه بعد بالسرقة الاخيرة قطعت رجله اليسري.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajaj, from Bakeyr Bin Ayn,

(It has been narrated) from Abu Ja’farasws regarding a man who stole but there was no ability over him (not caught). Then he stole once again, so the proof came, and he testified upon it with the first theft and the second theft’. Heasws said: ‘His hand would be cut with the first theft and his leg would not be cut with the last theft’. So it was said to himasws, ‘How come his hand would be cut with the first theft, and his leg would not be cut with the last theft?’ So heasws said: ‘Because the witnesses testified against him with the first theft and the last theft together in one place, and had the witnesses testified against him with the first theft, then waited until his hand was cut, then testified against him afterwards with the second theft, his left leg would be cut’.[738]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد قال: حدثني أبو جعفر أحمد بن أبي عبد الله عن رجل عن علي بن اسباط عن عمه يعقوب رفع الحديث إلى علي بن أبي طالب عليه السلام قال: قال رسول الله صلى الله عليه وآله في كلام كثير لا تؤوا منديل اللحم في البيت فانه مربض الشيطان ولا تؤوا التراب خلف الباب فانه مأوى الشياطين، وإذا خلع أحدكم ثيابه فليسم لئلا تلبسها الجن فانه ان لم يسم عليها لبستها الجن حتى يصبح، ولا تتبعوا الصيد فانكم على غرة

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Ja’far Ahmad Bin Abu Abdullah, from a man, from Ali bin Asbaat, from his uncle Yaqoub,

In a Hadeeth going to Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww said in many a speech: ‘Do not keep the towel wrapping of the meat in the house, for it is an enclosure of the Satanla; nor keep dust accumulating behind the door, for it is a shelter of the Satansla; and whenever one of you puts off his clothes, to let him say ‘Bismillah’, perhaps the Jinn might wear it, for if ‘Bismillah’ is not recited over it, the Jinn would wear it until the morning; and do not chase after the hunt, for you are upon the surprise;

وإذا بلغ احدكم باب حجرته فليسم فانه يفر الشيطان، وإذا دخل احدكم بيته فليسلم فانه ينزله البركة وتؤنسه الملائكة ولا يرتدف ثلاثة على دابة فان احدهم ملعون وهو المقدم ولا تسموا الطريق السكة فانه لا سكة إلا سكك الجنة ولا تسموا اولادكم الحكم ولا ابا الحكم فان الله هو الحكم ولا تنذكروا الاخرى إلا بخير فان الله هو الاخرى،

and whenever one of you reaches the door of his chamber, so let him say ‘Bismillah’, for the Satanla would flee and whenever one of you enters his house, so let him say ‘Bismillah’, for the Blessings would descend and the Angels would love it; and three should not ride upon an animal, for one of them would be an accursed, and he would be the first one; And do not name the road as ‘the straight’, for there is no straight road except for the straight road to the Paradise; and do not name your children ‘Al-Hakam’, nor ‘Abu Al-Hakam’, for Allahazwj is Al-Hakam (The All-Wise); and do not mention ‘the last one’ except with the goodness, for it is Allahazwj Who is the Last One;

ولا تسموا العنب الكرم فان المؤمن هو الكرم وأتقوا الخروج بعد نومة فان الله دوابا يبثها يفعلون ما يؤمرون وإذا سمعتم نباح الكلب ونهيق الحمير فتعوذوا بالله من الشيطان الرجيم فانهن يرون ولا ترون فافعلوا ما تؤمرون ونعم اللهو المغزل للمرأة الصالحة.

And do not name the grapes as ‘the benevolent’, for it is the Believer who is the benevolent; and fear the going out after sleep, for Allahazwj has certain animal who are doing whatever they have been Commanded to; and whenever you hear the barking of the dogs or the braying of the donkeys, so seek Refuge with Allahazwj from the Satanla the Pelted One, for they are seeing what you are not seeing, therefore do what you are being commanded for, and the best of the amusements is the spindle, for the righteous woman’.[739]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن محمد ابن ماجيلويه عن أحمد بن أبي عبد الله البرقي عن أبيه عن حماد بن عثمان عن عبيد ابن زرارة عن أبي عبد الله (ع) قال: كنت عند زياد بن عبيد الله وجماعة من أهل بيتي، فقال: يا بني علي وفاطمة ما فضلكم على الناس؟ فسكتوا، فقلت ان من فضلنا على الناس انا لا نجب ان تأمر احد سوانا وليت احد من الناس لا يجب ان يكون منا إلا الشرك، قال: ثم قال ارووا هذا الحديث.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Muhammad Ibn Majaylawiya, from Ahmad Bin Abdu Abdullah Al Barqy, from his father, from Hamaad Bin Usman, from Ubeyd Ibn Zarara,

Abu Abdullahasws has said: ‘Iasws was in the presence of Ziyad Bin Ubeydullah along with a group from myasws family members, so he said, ‘O children of Aliasws and Fatimaasws, what is your preference over the (generality) of the people?’ So they were silent. So Iasws said: ‘From ourasws preference over the people is that weasws do not take orders from anyone besides ourselvesasws, and if anyone from the people were to order usasws, not being from us, it would not be except for the association (Shirk)’. Then heasws said: ‘Report this Hadeeth’.[740]

حدثنا محمد بن موسى بن المتوكل رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن مالك بن عطية عن سليمان بن خالد عن أبي عبد الله عليه السلام قال: سألته عن رجل مسلم قتل وله اب نصراني لمن تكون ديته؟ قال: تؤخذ ديته فتجعل في بيت مال المسلمين لانها جناية على بيت مال المسلمين.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Maalik Bin Atiya, from Suleyman Bin Khalid,

Abu Abdullahasws, said, ‘I asked himasws about a Muslim man who was killed, and for him was a Christian father. For whom would his blood money be?’ Heasws said: ‘His blood money would be taken and placed in the Public treasury, because it is a felony upon the Public treasury of the Muslims’.[741]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي، قال: حدثنا أحمد بن محمد بن خالد عن ابن محبوب عن مالك بن عطية عن أبي حمزة عن أبي جعفر عليه السلام قال: وجدنا في كتاب علي عليه السلام قال: قال رسول الله صلى الله عليه وآله إذا ظهر الزنا من بعدي كثر موت الفجأة وإذا طففت المكيال أخذهم الله بالسين والنقص، وإذا منعوا الزكاة منعت الارض بركتها من الزرع والثمار والمعادن كلها،

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Maalik Bin Atiya, from Abu Hamza,

Abu Ja’farasws has said: ‘Weasws found in the Book of Aliasws, having said: ‘Rasool-Allahsaww said: ‘When the adultery is apparent from after mesaww, the sudden death would increase; and when deficiencies are given in the measure and weight, Allahazwj would Seize them with the drought and the shortages; and when the Zakat is prevented, the earth would prevent its blessings, and the fruits, and all of its mines;

وإذا جاروا في الاحكام تعاونوا على الظلم والعدوان، وإذا نقضوا العهد سلط الله عليهم عدوهم وإذا قطعت الارحام جعلت الاموال في ايدي الاشرار، وإذا لم يأمروا بالمعروف ولم ينهوا عن المنكر ولم يتبعوا الاخيار من أهل بيتي سلط الله عليهم أشرارهم فتدعوا خيارهم فلا يستجاب لهم.

And when the rulings are tyrannous, they (people) would be collaborating upon the injustices and the oppression; and when the Covenant is broken, Allahazwj would Make their enemies to overcome upon them; and when the relationships are cut-off, the wealth would come to be in the hands of the evil ones; and when goodness would not be enjoined, and the evil would not be prevented, and the best onesasws from the Peopleasws of mysaww Household are not followed, Allahazwj would make their evil ones to overcome upon them, so their best ones would be supplicating, but they would not be Answered’.[742]

حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد بن عامر عن معلي بن محمد عن العباس بن العلا عن مجاهد عن أبيه عن أبي عبد الله (ع) قال الذنوب التي تغير النعم البغي والذنوب التي تورث الندم القتل والتي تنزل النقم الظلم والتي تهتك الستور شرب الخمر والتي تحبس الرزق الزنا والتي تعجل الفناء قطعية الرحم والتي ترد الدعاء وتظلم الهواء عقوق الوالدين.

Ja’far Bin Muhamad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Bin Aamir, from Moala Bin Muhammad, from Al Abbas Bin Al A’ala, from Mujahid, from his father,

Abu Abdullahasws has said: ‘The sins which change the Bounties is the tyrannies; and the sins which inherit the remorse is the murder; and that which causes the curses to descend is the injustice; and that which tear the veils is drinking of the wine; and that which withholds the sustenance is the adultery; and that which hastens the destruction is cutting of the relationships; and that which repels the supplications and darkens the atmosphere is the disobedience to the two parents (Rasool Allahsaww and Amir-ul-Momineenasws) ’.[743] 

أخبرني علي بن حاتم رحمه الله قال: حدثنا اسماعيل بن علي بن قدامة ابو السرى قال: حدثنا احمد بن علي بن ناصح، قال: حدثنا جعفر بن محمد الارمني قال: حدثنا الحسن بن عبد الوهاب قال: حدثنا علي بن حديد المدائني عمن حدثه عن المفضل بن عمر، قال: سألت جعفر بن محمد عليه السلام عن الطفل يضحك من غير عجب ويكبي من غير ألم، فقال: يا مفضل ما من طفل إلا وهو يرى الامام ويناجيه فبكائه لغيبة الامام عنه، وضحكه إذا اقبل عليه حتى إذا اطلق لسانه اغلق ذلك الباب عنه وضرب على قلبه بالنسيان.

Ali Bin Hatim informed me, from Ismail Bin Ali Bin Qadama Al Sara, from Ahmad Bin Ali Bin Nasih, from Ja’far Bin Muhammad Al Armany, from Al Hassan Bin Abdul Wahab, from Ali Bin Hadeed Al Madainy, from the one who narrated it, from Al Mufazzal Bin Umar who said,

‘I asked Ja’farasws Bin Muhammadasws about the child who laughs without any wonderment, and weeps without being in pain. So heasws said: ‘O Mufazzal! There is none from the children except that he sees the Imamasws, and whispers to himasws. So he cries due to the absence of the Imamasws from him, and laughs when he faces himasws, until his tongue is freed (starts talking), that door is closed from him, and forgetfulness is struck upon his heart’.[744] 

حدثنا محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن عثمان بن عيسي عن أبي الجارود رفعه فيما يروى إلى علي صلوات الله عليه قال: ان ابراهيم صلى الله عليه مر ببانقيا فكان يزلزل بها فبات بها فاصبح القوم ولم يزلزل بهم، فقالوا: ما هذا وليس حدث، قالوا: نزل هاهنا شيخ ومعه غلام له قال: فاتوه،

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from Usman Bin Isa, from Abu Al Jaroud regarding what was reported,

It has been reported from Aliasws: ‘Ibrahimas passed by Banaqiya, and there had been a tremor. So heas spent the night there. In the morning the people woke up and there was no tremor with them. So they said, ‘What is this, and it (tremor) did not occur?’ They said, ‘An old man has lodged over here along with himas is a slave of hisas’. They said, ‘Bring himas’.

فقالوا له: يا هذا انه كان يزلزل بنا كل ليلة ولم يزلزل بنا هذه الليلة فبت عندنا، فبات فلم يزلزل بهم، فقالوا: أقم عندنا ونحن نجري عليك ما احببت قال: لا، ولكن تبيعوني هذا الظهر، ولا يزلزل بكم، فقالوا: فهو لك، قال: لا آخذه إلا بالشراء فقالوا: فخذه ما شئت فاشتراه بسبع نعاج واربعة احمرة فلذلك سمي بانقيا لان النعاج بالنبطية نقيا

So they said to himas, ‘O you! There has been a tremor with us every single night, and there was no tremor with us this night, so spend the night among us’. So heas spent the night, and there was no tremor with them. Stay with us and we will gift upon youas whatever youas like’. Heas said: ‘No, but sell this surface (land) to meas, and there will not be a tremor with you’. So they said, ‘So it is for youas (for free)’. Heas said: ‘Ias shall not take it except with buying’. So they said, ‘So take it, with whatever (price) youas so like to’. So heas bought it for seven sheep and four donkeys. Thus, it was due to that, it was named as Banaqiya (By Naqiya), because the sheep are called ‘Naqiya’ in Nabatean (language)’.

قال: فقال له غلامه: يا خليل الرحمن ما تصنع بهذا الظهر ليس فيه زرع ولا ضرع فقال له اسكت فان الله تعالى يحشر من هذا الظهر سبعين الفا يدخلون الجنة بغير حساب يشفع الرجل منهم لكذا وكذا.

Heasws said: ‘So hisas slave said to himas: ‘O Friend of the Beneficent! What will youas do with this piece of land? There is no plantation nor any udders therein’. So heas said to him: ‘Silence, for Allahazwj will Raise from this land seventy thousand who would be entering the Paradise without Reckoning. The man among them would intercede for such and such’.[745]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد عن محمد بن أبي عمير عن أبي أيوب قال: حدثنا أبو بصير عن أبي عبد الله (ع) قال: لما رأي ابراهيم ملكوت السموات والارض التفت فرأى رجلا يزنى فدعا عليه فمات، ثم رأي آخر فدعا عليه فمات، حتى رأي ثلاثة فدعا عليهم فماتوا،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Abu Ayoub, from Abu Baseer,

Abu Abdullahasws having said: ‘When Ibrahimas saw the Kingdom of the skies and the earth, heas turned and saw a man committing adultery. So heas supplicated against him. He died. Then heas saw another one. Heas supplicated against him, so he died as well, to the extent that heas saw a third one, and heas supplicated against him and he died too.

فأوحى الله تعالى أبيه: يا ابراهيم دعوتك مجابة فلا تدع على عبادي فاني لو شئت لم اخلقهم اني خلقت خلقي على ثلاثة اصناف: عبدا يعبدني لا يشرك بي شيئا فاثيبه وعبدا يعبد غيري فلن يفوتني وعبدا يعبد غيري فاخرج من صلبه من يعبدني،

So Allahazwj Revealed unto himas: “O Ibrahimas! If youas supplicate, it would be Answered, so do not supplicate against Myazwj servants, for if Iazwj had so Desired, Iazwj would have never Created them. Iazwj Created Myazwj creation upon three categories. There is a type of servant who worships Meazwj and does not associate anything with Meazwj, so Iazwj Reward him; and there is a servant who worships other than Meazwj so he won’t escape Meazwj; and a servant who worships other than Meazwj, so Iazwj bring out from his descendants the one who would worship Meazwj”.

ثم التفت فرأى جيفة على ساحل البحر بعضها في الماء، وبعضها في البر تجئ سباع البحر فتأكل ما في الماء، ثم ترجع فيشتمل بعضها على بعض فيأكل بعضها بعضا وتجئ سباع البر فتأكل منها فيشتمل بعضها على بعض فيأكل بعضها بعضها فعند ذلك تعجب ابراهيم مما رأي وقال: يا رب ارني كيف تحيي الموتى هذه امم يأكل بعضها بعضا، قال: أو لم تؤمن! قال: بلى ولكن ليطمئن قلبي فتحيى حتى ارى هذا كما رأيت الاشياء كلها قال: خذ أربعة من الطير فقطعن واخلطهن كما اختلطت هذه الجيفة في هذه السباع التي اكل بعضها بعضا، فاخلطهن ثم اجعل على كل جبل منهن جزء، ثم ادعهن يأتينك سعيا، فلما دعاهن اجبنه وكانت الجبال عشرة

Then heas turned, so heas saw a carcass on the coast of the sea, half of it was in the water and half of it in the sand. The sea predators came and ate what was in the water, then returned and heas saw some of them on top of the others eating each other, and the predators of the land came and ate from it. So heas saw some of them on top of each other, eating each other. That surprised Ibrahimas from what heas saw, and said: [2:260] And when Ibrahim said: Lord! Show me how You Revive the dead. How do Youazwj Bring back that which has consumed each other’. He said: Or you do not believe? He said: Yes, but to reassure my heart, meaning, until heas sees this like he sees all the things’. “Allah said, So take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you swiftly. So heas cut them and mixed them up just like this corpse has been mixed up inside the lion which some of them consumed the others then place on every mountain a part of them, then call them, they will come to you swiftly. So when heas called them over, they responded. And the mountains were ten in number’.

قال: وكانت الطيور الديك والحمامة والطاووس والغراب.

And heasws said: ‘And the birds were – The rooster, and the dove, and the peacock, and the crow’.[746]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن بن محبوب عن عبد الله بن غالب الاسدي عن أبيه عن سعيد بن المسيب قال: سألت علي بن الحسين (ع) عن قول الله تعالى (لو لا أن يكون الناس امة واحدة) قال: عني بذلك امة محمد أن يكونوا على دين واحد كفارا كلهم (لجعلنا لمن يكفر بالرحمن لبيوتهم شقفا من فضة ومعارج عليها يظهرون) ولو فعل ذلك بامة محمد صلى الله عليه وآله لحزن المؤمنون وغمهم ذلك ولم يناكحوهم ولم يوارثوهم.

My father said, ‘sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Ghalib Al Asady, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Aliasws Bin Al-Husaynasws about the Words of Allahazwj Mighty and Majestic [43:33] And were it not that all people had been a single nation, heasws said: ‘It Means by that, the community of Muhammadsaww becoming upon one Religion, all of them being Infidels We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses and the stairs by which they ascend. And had that been done with the community of Muhammadsaww, the Believers would have grieved and saddened by that, and would neither have married them nor inherited from them’.[747]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام قال: قال النبي صلى الله عليه وآله إذا آوى احدكم إلى فراشه فليمسحه بطرف إزاره فانه لا يدري ما يحدث عليه، ثم ليقل اللهم ان امسكت نفسي في منامي فاغفر لها وان ارسلتها فاحفظها بما تحفظ به عبادك الصالحين.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘The Prophetsaww said: ‘Whenever one of you betakes himself to his bed, so let him wipe a corner of his trouser, so he does not know what would occur upon him. The let him say, ‘O Allahazwj! If Youazwj were to Withhold my soul during my sleep, so Forgive it, and if Youazwj were to Send it, so Protect it with what Youazwj Protect Yourazwj righteous servants’.[748] 

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه عن الحسن بن سعيد عن علي بن النعمان عن يحيى الازرق قال: قلت لابي الحسن (ع) انى طفت اربعة اسباع فعييب فيها فاصلي ركعتها وانا جالس فقال: لا، فقلت: كيف يصلي الرجل صلاة الليل إذا أعيا أو وجد فترة وهو جالس وهذا لا يصلح، قال: يستقيم ان تطوف وانت جالس؟ قلت: لا، قال: فصلها وأنت قائم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahiyar, from his brother, from Al Hassan Bin Saeed, from Ali Bin Al Noman, from Yahya Al Azraq who said,

‘I said to Abu Al-Hassanasws, ‘I circumambulated four out of seven circuits, and I was tired in it, so shall I Pray two Cycles whilst seated?’ So heasws said: ‘No’. So I said, ‘How come the man can Pray the night Prayer whilst seated when he is tired, or finds an interval, and this (Prayer) is not correct?’ Heasws said: ‘Would you have been correct when you circumambulated, and you were seated?’ I said, ‘No’. Heasws said: ‘So Pray it, and you are standing’.[749]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن معاوية ابن وهب، قال: قلت لابي عبد الله عليه السلام بلغنا ان رجلا من الانصار مات وعليه دين فلم يصل عليه النبي صلى الله عليه وآله وقال: لا تصلون على صاحبكم حق يقضى عنه الدين فقال: ذلك حق،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim, Bin Hashim, from Ismail Bin marar, from Yunus Bin Abdul Rahman, from Muawiya Ibn Wahab who said,

‘I said to Abu Abdullahasws, ‘It has reached us that a man from the Helpers died, and upon his was a debt, so the Prophetsaww did not Pray over him, and said: ‘Do not Pray over your companions until his debt is paid off’. So heasws said: ‘That is true’.

قال: ثم قال انما فعل رسول الله صلى الله عليه وآله ذلك ليتعاطوا الحق، ويؤدي بعضهم إلى بعض ولئلا يستخفوا بالدين. قد مات رسول الله صلى الله عليه وآله وعليه دين، ومات علي عليه السلام وعليه دين، ومات الحسن عليه السلام وعليه دين، وقتل الحسين عليه السلام وعليه دين

He (the narrator) said, ‘Then heasws said: ‘But rather, Rasool-Allahsaww did that in order for the right to be given, and they were lending to each other, perhaps they would belittle the (paying off of the) debt. Rasool-Allahsaww passed away, and upon himsaww was debt; and Aliasws passed away and upon himasws was debt; and Al-Hassanasws passed away, and upon himasws was debt; and Al-Husaynasws was killed, and upon himasws was debt’.[750]

حدثنا محمد بن علي ما جيلويه عن محمد بن يحيى عن أحمد بن محمد عن أبيه عن ابن عمير عن أبان بن عثمان عن حماد، قال: سمعت أبا عبد الله (ع) يقول لا يحل لاحد أن يجمع بين الاثنتين من ولد فاطمة عليها السلام، ان ذلك يبلغها فيشق عليها، قال: قلت: يبلغها؟ قال: أي والله.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from Ibn Umeyr, from Aban Bin Usman, from Hamaad who said,

‘I heard Abu Abdullahasws saying: ‘It is not Permissible for anyone that he gathers between two from the children of Syeda Fatimaasws (as wives). If that reaches herasws it would tear her apart’. I said, ‘It reaches herasws?’ Heasws said: ‘Yes, by Allahazwj’.[751]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن اسحاق ابن عمار عن أبي بصير عن أبي عبد الله (ع) قال: قلت له محرم نظر إلى ساق امرأة فامنى، قال: إن كان موسرا فعليه بدنة وان كان بين ذلك فعليه بقرة وان كان فقيرا فعليه شاة، أما اني لم اجعل عليه من أجل الماء ولكن من أجل انه نظر إلى مالا يحل له.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al saffar, from Ibrahim Bin Hashim, from Ismail Bin marar, from Yunus Bin Abdul Rahman, from Is’haq Ibn Amaar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, ‘I said to himasws, ‘One in Ihraam looks at the leg of a woman, so his semen discharges’. Heasws said: ‘If he was financially solvent, upon him would be a camel (as penalty); and if he was between that, so upon him would be a cow; and if he was poor, so upon him would be a sheep. But, Iasws am not making it upon him due to the water (discharge), but due to him having looked at what is not Permissible for him’.[752]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن البرقي والحسين بن سعيد جميعا عن النضر بن سويد عن يحيى الحلبي عن بريد بن معاوية عن محمد بن مسلم قال: قلت لابي عبد الله عليه السلام أصلحك الله بلغنا شكواك فاشفقنا، فلو أعلمتنا أو أعلمنا من بعدك؟ فقال: ان عليا عليه السلام كان عالما والعلم يتوارث ولا يهلك عالم إلا وبقى من بعده من يعلم مثل علمه أو ما شاء الله،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Barqy and Al Husayn Bin Saeed both together, from Al nazar Bin Suweyd, from Yahya Al Halby, from Bureyd Bin Muawiya, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘May Allahazwj Keep youasws well! Yourasws (health) complaints have reached us, so we felt compassionate. If only youasws would let usasws know, or we had known who is the one (Imamasws) after youasws?’ So heasws said: ‘Aliasws was a Knowledgeable one, and the Knowledge is inherited, and a Knowledgeable one does not pass away except there remains from after himasws one who know similar to what heasws does, or whatever Allahazwj so Desires’.

قلت: أفيسع الناس إذا مات العالم أن لا يعرفوا الذي بعده؟ فقال: أما اهل هذه البلدة فلا - يعني المدينة - وأما غيرها من البلدان فبقدر مسيرهم ان شاء الله تعالى يقول: (فلو لا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون)

I said, ‘Do the people have the leeway that, when the knowledgeable oneasws passes away, that they do not recognise the oneasws who is after himasws?’ So heasws said: ‘As for the people of this city, so no – meaning Al-Medina – and as for the others from the (various other) cities, so it is in accordance to their travel distances. Allahazwj is Saying [9:122] And it was not for the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’

قال: قلت أرأيت من مات في طلب ذلك، فقال: بمنزلة من خرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت، فقد وقع اجره على الله، قال: قلت فإذا قدموا، بأي شئ يعرفون صاحبهم؟ قال: يعطي السكينة والوقار والهيبة.

He (the narrator) said, ‘I said, ‘What is yourasws view with regards to the one who dies during that (search for the successorasws of the Imamasws)?’ So heasws said: ‘He would be at the status of [4:100] and whoever goes forth from his house fleeing to Allah and His Rasool, and then death overtakes him, his Reward is indeed with Allah’. I said, ‘So when they proceed, by which thing would they recognise their Masterasws?’ Heasws: ‘Heasws would be with tranquillity, and the dignity, and splendor’.[753]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر عن علي بن اسماعيل وعبد الله بن محمد بن عيسى عن صفوان بن يحيى عن يعقوب بن شعيب عن أبي عبد الله (ع) قال قلت له إذا هلك الامام فبلغ قوما ليسوا بحضرته قال يخرجون في الطلب فانهم لا يزالون في عذر ماداموا في الطلب، قلت: يخرجون كلهم أو يكفيهم أن يخرج بعضهم قال: ان الله تعالى يقول (فلو لا نفر من كل فرقة منهم طائفة ليتفقوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون) قال: هؤلاء المقيمون في السعة حتى يرجع إليهم اصحابهم.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Ali Bin Ismail and AbdullahBin Muhammad Bin Isa, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘When an Imamasws passes away, so it (news) reaches a people who are not in hisasws presence’. Heasws said: ‘They should be going out in the search, for they would not cease to be in an excuse so long as they are in the search’. I said, ‘Should all of them be going out, or would it suffice for them if some of them do so?’ Heasws said: ‘Allahazwj is Saying [9:122] And it was not for the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?. They (the others) should be staying for a while until their companions return to them’.[754]

وعنه عن عبد الله بن جعفر عن محمد بن عبد الله بن جعفر عن محمد ابن عبد الجبار عمن ذكره عن يونس بن يعقوب عن عبد الاعلى، قال: قلت لابي عبد الله (ع) ان بلغنا وفاة الامام كيف نصنع؟ قال: عليكم النفير، قلت: النفير جميعا، قال: ان الله يقول (فلو لا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا) الآية، قلت: نفرنا فمات بعضهم في الطريق، قال: فقال ان الله تعالى يقول (ومن يخرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع اجره على الله).

And from him, from Abdullah Bin Ja’far, from Muhammad Bin Abdullah Bin Ja’far, from Muhammad Ibn Abdul Jabbar, from the one who mentioned it, from Yunus Bin Yaqoub, from Abdul A’ala who said,

‘I said to Abu Abdullahasws that, ‘It reached us, (news of) the passing away of the Imamasws, how should we react?’ Heasws said: ‘It is upon you (to form) the group’. I said, ‘Is it upon the whole group?’ Heasws said: ‘[9:122] why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn – the Verse’. I said, ‘We form a group, so one of them dies in the way?’ So heasws said: ‘Allahazwj the High is Saying [4:100] and whoever goes forth from his house fleeing to Allah and His Rasool, and then death overtakes him, his Reward is indeed with Allah’.[755]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه بما في هذا الكتاب جواب كتابه إليه يسأله عنه: جاءني كتابك نتذكران بعض أهل القبلة يزعم ان الله تبارك وتعالى لم يحل شيئا ولم يحرمه لعله اكثر من التعبد لعباده بذلك قد ضل من قال ذلك ضلالا بعيدا وخسر خسرانا مبينا لانه لو كان ذلك لكان جايزا أن يستعبدهم بتحليل ما حرم وتحريم ما احل حتى يستعبدهم بترك الصلاة والصيام واعمال البر كلها والانكار له ولرسله وكتبه والجحود بالزنى والسرقة وتحريم ذوات المحارم، وما اشبه ذلك من الامور التي فيها فساد التدبير وفناء الخلق إذا العلة في التحليل والتحريم التعبد لا غيره،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer with regards to what he had asked from himasws: ‘Your letter came to measws mentioning that some of the people of the Qiblah (Muslims) are alleging that Allahazwj Blessed and High neither Permitted anything nor Prohibited it, perhaps it is for having more slaves for Hisazwj worship by that. The one says that has strayed with a far straying, and is lost with a manifest losing, because, had it been that, it would have been allowed to enslave them by Permitting what Allahazwj has Prohibited, and Prohibiting what Allahazwj has Permitted until they are enslaved, by the neglecting of the Prayer, and the Fasts, and all of the the good deeds, and by rejecting Himazwj and Hisazwj Rasoolsaww, and Hisazwj Books, and the ingratitude by the commission of the adultery, and the theft, and the Prohibition of incest, and what resembles that from the affairs in which is corruption of the management, and the perishing of the people, when the reason for the Permissibles and the Prohibitions is the enslavement, not something else.

فكان كما أبطل الله تعالى به قول من قال ذلك انا وجدنا كلما احل الله تبارك وتعالى ففيه صلاح العباد وبقائهم ولهم إليه الحاجة التي لا يستغنون عنها، ووجدنا المحرم من الاشياء لا حاجة بالعباد إليه ووجدناه مفسدا داعيا الفناء والهلاك،

So it was as if Allahazwj the High has Invalidated by it, the words of the one who said that, weasws found that all of what Allahazwj Blessed and High has Permitted, so therein is the correction of the servants and their survival, and for them is the need for it which they can never be needless of from it. And weasws found that the Prohibitions from the things, there is no need for the servants for it, and weasws found that these are corruptions which call towards the perishing and the destruction.

ثم رأيناه تبارك وتعالى قد احل بعض ما حرم في وقت الحاجة لما فيه من الصلاح في ذلك الوقت، نظير ما احل من الميتة والدم ولحم الخنزير إذا اضطر إليها المضطر لما في ذلك الوقت من الصلاح والعصمة ودفع الموت،

Then weasws see that the Blessed and High has Permitted some of what Heazwj has Prohibited in the times of need, due to what is therein from the correction, during that time. The example is what Allahazwj has Permitted from (eating of) the dead, and the blood, and the flesh of the swine, when the restless one is desperate to it, due to what is in that time, from the correctness and the safeguarding, and defending against the death.

فكيف ان الدليل على انه لم يحل إلا لما فيه من المصلحة للابدان، وحرم ما حرم لما فيه من الفساد ولذلك وصف في كتابه وادت عنه رسله وحججه كما قال أبو عبد الله (ع): لو يعلم العباد كيف كان بدء الخلق ما اختلف اثنان، وقوله عليه السلام: ليس بين الحلال والحرام إلا شئ يسير يحوله من شئ إلى شئ فيصير حلالا وحراما.

So how can there be the evidence upon the fact that Heazwj did not Permit except due to what is therein from the correction for the bodies, and Prohibited what Heazwj Prohibited due to what is therein from the spoilage? And it was due that, Heazwj Described in Hisazwj Book, and Hisazwj Rasoolsas and Hisazwj Proofsasws led to it, just as Abu Abdullahasws said: ‘If the servants knew how was the beginning of the creation (of the people), no two would have differed’. And hisasws words: ‘There is nothing between the Permissibles and the prohibited except for something easy (small) which changes it from a thing to (another) things, thus the Permissible becomes the Prohibited’.[756]

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري، قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا علي بن موسى الرضا عليه السلام قال حدثنا أبي موسى بن جعفر قال: حدثنا أبي جعفر بن محمد قال: حدثنا أبي محمد ابن علي، قال: حدثنا أبي علي بن الحسين قال: حدثنا أبي الحسين بن علي عليهم السلام قال: كان علي بن أبي طالب (ع) بالكوفة في الجامع إذ قام إليه رجل من أهل الشام فقال: يا أمير المؤمنين انى اسألك عن اشياء، فقال: سل تفقها ولا تسأل تعنتا، فاحدق الناس بابصارهم،

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’iy,

(It has been narrated) from Aliasws Bin Musa Al-Rezaasws having said: ‘Myasws fatherasws, Musaasws Bin Ja’farasws narrated to measws, from hisasws fatherasws Ja’farasws Bin Muhammadasws, from hisasws fatherasws Muhammadasws Bin Aliasws, from hisasws fatherasws Aliasws Bin Al-Husaynasws, from hisasws fatherasws Al-Husaynasws Bin Aliasws having said: ‘Aliasws Bin Abu Talibasws was at Al-Kufa in the Masjid when a man from the people of Syria stood up and said, ‘O Amir Al-Momineenasws! I want to ask youasws about things’. So heasws said: ‘Ask to understand, and do not ask for intransigence (causing problems), so the people would gaze at you with their eyes’.

فقال: اخبرني عن اول ما خلق الله تبارك وتعالى فقال: خلق النور، قال: فم خلق السموات؟ قال: من بخار الماء، قال: فمم خلق الارض؟ قال: من زبد الماء، قال: فمم خلق الجبال؟ قال: من الامواج،

So he said, ‘Inform me about the first of what Allahazwj Blessed and High Created’. So heasws said: ‘Created the ‘Al-Noor’ (Light)’. He said, ‘So from what were the skies Created?’ Heasws said: ‘From oceans of the water’. He said, ‘So from what was the earth Created?’ Heasws said: ‘From the froth of the water’. He said, ‘From what were the mountains Created?’ Heasws said: ‘From the waves (ground-swell)’.

قال: فلم سميت مكة ام القرى؟ قال: لان الارض دحيت من تحتها، وسأله عن سماء الدنيا مما هي؟ قال: من موج مكفوف وسأله عن طول الشمس والقمر وعرضهما قال: تسعمائة فرسخ في تسعمائة فرسخ وسأله كم طول الكوكب وعرضه، فقال: اثنى عشر فرسخا في اثني عشر فرسخا،

He said, ‘So why was Makkah named as the Mother Town?’ Heasws said: ‘Because the earth was spread from underneath it’. And he asked himasws about the sky of the world, from what is it?’ Heasws said: ‘From a hemmed in wave’. And he asked himasws about the length of the sun, and the moon, and their lands. Heasws said: ‘Nine hundred Farsakhs by nine hundred Farsakhs’. And he asked himasws how long is the star and its land, so heasws said: ‘Twelve Farsakhs by twelve Farsakhs’.

وسأله عن ألوان السموات السبع واسمائها فقال له: اسم السماء الدنيا رفيع وهي من ماء ودخان، واسم السماء الثانية قيدوم وهي على لون النحاس، والسماء الثالثة اسمها المادون وهي على لون الشبه، والسماء الرابعة اسمها ارفلون وهي على لون الفضة والسماء الخامسة اسمها هيعون وهي على لون الذهب، والسماء السادسة اسمها عروس وهي ياقوتة خضراء، والسماء السابعة اسمها عجماء وهي درة بيضاء،

And he asked himasws about the colours of the seven skies and their names, so heasws said to him: ‘The name of the sky of the world is Rafi’e, and it is from the water and the smoke; and the name of the second sky is Qaydoum, and it is upon the colour of the copper; and the third sky, its name is Al Madoun, and it is upon the colour of the brass; and the fourth sky, its name is Arfaloun, and it is upon the colour of the silver; and the fifth sky,, its name is Hayoun, and it is upon the colour of the gold; and the sixth sky, its name is Arous, and it is a green Sapphire; and the seventh sky, its name is Ajma’a, and it is a white gem.

وسأله عن الثور ما باله غاض طرفه ولا يرفع رأسه إلى السماء؟ قال: حياء من الله تعالى لما عبد قوم موسى العجل نكس رأسه، وسأله عن المد والجزر ماهما، فقال: ملك موكل بالبحار يقال له رومان فإذا وضع قدميه في البحر فاض، وإذا أخرجهما غاض، وسأله عن اسم أبي الجن، فقال: شومان وهو الذي خلق من مارج من نار، وسأله: هل بعث الله نبيا إلى الجن؟ فقال: نعم بعث إليهم نبيا يقال له يوسف فدعاهم إلى الله فقتلوه، وسأله عن اسم ابليس ما كان في السماء، فقال: كان اسمه الحارث،

And he asked himasws about the bull, ‘What is the matter that it gazes down and does not raise its head towards the sky?’ Heasws said: ‘(Out of) shame from Allahazwj due to the people of Musaas having worshipped the calf, lowers its head’. And he asked himasws about the high and low tides, what these two are, so heasws said: ‘An Angel Allocated with the oceans, called Rowman. So when he places his feet in the sea, it erupts, and when he takes them both out, it calms down’. And he asked himasws about the name of the father of the jinn, so heasws said: ‘Showman, and he is the one who was Created from [55:15] smokeless fire; and he asked himasws, ‘Did Allahazwj Sent a Prophetas to the Jinn?’ So heasws said: ‘Yes. Allahazwj did Send a Prophetas to them, called Yusufas. So heas called them to Allahazwj, but they killed himas. And he asked himasws about the name of Ibleesla, what it was in the sky, so heasws said: ‘Hisla name was Al Haris’. 

وسأله لم سمي آدم آدم؟ قال: لانه خلق من أديم الارض، وسأله: لم صار الميراث للذكر مثل حظ الانثيين فقال: من قبل السنبلة كان عليها ثلاث حبات فبادرت إليها حواء، فاكلت منها حبة وأطعمت آدم حبتين، فمن اجل ذلك ورث الذكر مثل حظ الانثيين، وسأله: من خلق الله تعالى من الانبياء مختونا، فقال: خلق آدم مختونا، وولد شيث مختونا وادريس، ونوح، وابراهى، وداود، وسليمان، ولوط، واسماعيل، وعيسى، وموسى، ومحمد صلى الله عليهم أجمعين.

And he asked himasws, ‘Why was Adamas named as Adam?’ Heasws said: ‘Because heas was Created from the crust (Adeym) of the earth. And he asked himasws, ‘Why did the inheritance for the males come to be similar to the portion of the two females?’ So heasws said: ‘From before, the ear (of the corn) had three seeds, so Hawwaas took the initiative to it and ate a seed from it, and fed Adamas two seeds. Thus it was due to that, the inheritance of the male is of a similar portion of the two females. And he asked himasws, ‘Whom from the Prophetsas did Allahazwj Create circumcised?’ So heasws said: ‘Allahazwj Created Adamas as circumcised, and Sheesas was born circumcised, and Idreesas, and Noahas, and Ibrahimas, and Dawoodas, and Suleymanas, and Lotas, and Ismailas, and Isaas, and Musaas, and Muhammadas’.

وسأله: كم كان عمر آدم، فقال: تسعمائة سنة وثلاثين سنة، وسأله عن اول من قال الشعر، فقال: آدم، قال: وما كان شعره؟ قال: لما انزل إلى الارض من السماء، فرأى تربتها وسعتها وهواها، وقتل قابيل هابيل قال آدم عليه السلام. تغيرت البلاد ومن عليها * فوجه الارض مغبر قبيح تغير كل ذي لون وطعم * وقل بشاشة الوجه المليح

And he asked himasws, ‘How much was the age of Adamas?’ So heasws said: ‘Nine hundred years and thirty years, and he asked himasws about the first one who said a poem, so heasws said: ‘Adamas’. He said, ‘And what was hisas poem?’ Heasws said: ‘When heas descended to the earth from the sky, so heas saw its sand and its atmosphere. And Qabeella killed Habeelas, and Adamas said: ‘The country has changed along with its inhabitants; so the face of the earth is dusty, ugly, everything with colour and taste has changed; and the beauty on the face of the stones has lessened’.

فاجابه ابليس: تنح عن البلاد وساكنيها * ففي الفردوس ضاق بك الفسيح وكنت بها وزوجك في قرار * وقلبك من اذى الدنيا مريح فلم تنفك من كيدي ومكري * إلى ان فاتك الثمن الربيح فلو لا رحمة الجبار اضحى * بكفك من جناح الخلد ريح

So Ibleesla answered himas, ‘Leave the mentioning of the country and its settlers; and in Al Firdows (Paradise), the spacious, was narrow for youas; and youas and youras wifeas were at rest therein; and youras heart is hurt by the bitterness of the world, so youas are broken from myla plots and myla craftiness; (leading) youas to losing the valuable price. Had it not been for the Mercy of the Compellerazwj, youas would have been refrained from the eternal aroma’.

وسأله: كم حج آدم من حجة؟ فقال له: ثلاثون حبة ماشيا على قدميه، وأول حجة حجها كان معه الصرد يدله على مواضع الماء وخرج معه من الجنة وقد نهى عن اكل الصرد والخطاف،

And he asked himasws, ‘How many Hajj did Adamas perform?’ So heasws said: ‘Thirty Hajj, walking upon hisas feet. And the first Hajj that heas performed, a shirke (bird) used to point himas upon the places of the water, and it had come out with himas from the Paradise, and it has been Forbidden to eat the shirke (bird) and the swallow’.

وسأله: ما باله لا يمشى، قال: لانه ناح على بيت المقدس وطاف حوله أربعين عاما يبكي عليه ولم يزل يبكي مع آدم عليه السلام فمن هناك سكن البيوت ومعه تسع آيات من كتاب الله تعالى مما كان آدم يقرئها في الجنة وهي معه إلى يوم القيامة ثلاث آيات من أول الكهف، وثلاث آيات من سبحان، وإذا قرأت القرآن، وثلاث آيات من يسن وجعلنا من بين ايديهم سدا ومن خلفهم سدا، وإذا قرأت القرآن، وثلاث آيات من يسن وجعلنا من بين ايديهم سدا ومن خلفهم سدا،

And he asked himasws, ‘What is the matter that it does not walk?’ Heasws said: ‘Because it lamented upon Bayt Al Maqdas, and circumambulated around it for forty years, weeping over it, and it did not cease to weep along with Adamas. Thus, from over there, it settles in the house, and with it are nine Verses from the Book of Allahazwj the High, from what Adamas used to recite to it in the Paradise, and these would be with it up to the Day of Judgement – three Verses from the beginning of (Surah) Kahf, and three Verses from the Glorification [17:45] And when you recite the Quran, and three Verses from (Surah) Yaseen [36:9] And We have made in front of them a barrier and a barrier behind them.

وسأله عن أول من كفر وأنشأ الكفر، فقال: ابليس لعنه الله وسأله عن اسم نوح ما كان؟ فقال: كان اسمه السكن وانما سمي نوحا لانه ناح على قومه الف سنة إلا خمسين عاما، وسأله عن سفينة نوح ما كان عرضها وطولها فقال: كان طولها ثمانمائة ذراع وعرضها خمسمائة ذراع وارتفاعها في السماء ثمانون ذراعا، ثم جلس الرجل.

And he asked himasws about the first one to disbelieve and publicise the disbelief, so heasws said: ‘Ibleesla, may Allahazwj Curse himla’. And he asked himasws about the name of Noahas, what was it?’ So heasws said: ‘Hisas name was Al Sakan. But rather, heas was called Noahas because heas lamented upon hisas people for a thousand years, save fifty years (950 years)’. And he asked himasws about the ark of Noahas, what was its width and its length, so heasws said: ‘Its length was eight hundred cubits, and its width was of fifty cubits, and its height in the sky was of eighty cubits’. Then the man sat down.

وقام إليه آخر فقال: يا أمير المؤمنين: أخبرنا عن أول شجرة نبتت في الارض، فقال: هي الدبا وهي القرع، وسأله عن أول من حج من أهل السماء، فقال: جبرئيل، وسأله عن أول بقعة بسطت من الارض ايام الطوفان، فقال له: موضع الكعبة، وكانت زبر جدة خضراء، وسأله عن اكرم واد على وجه الارض، فقال: واد يقال له سر انديب سقط فيه آدم من السماء.

And another one stood up, so he said, ‘O Amir Al Momineenasws! Inform us about the first tree planted in the earth. So heasws said: ‘It is Al Daba, and it is the pumpkin’. And he asked himasws about the first one to perform Hajj, from the inhabitants of the sky, so heasws said: ‘Jibraeelas’. And he asked himasws about the first spot of the earth extended from the days of the flood (of Noahas). So he said to himasws: ‘Place of the Kaaba, and it was the greenery of Jeddah. And he asked himasws about the most prestigious valley upon the face of the earth, so heasws said: ‘A valley calle Sirr Andeyb, wherein Adamas dropped down to, from the sky’.

وسأله عن شر واد على وجه الارض، فقال: واد في اليمن يقال له برهوت، وهو من اودية جهنم وسأله عن سجن سار بصاحبه، فقال: الحوت سار بيونس بن متى، وسأله عن ستة لم يركضوا في رحم، فقال: آدم، وحواء، وكبش ابراهيم وعصا موسى، وناقة صالح، والخفاش الذي عمله عيسى بن مريم وطار باذن الله تعالى،

And he asked himasws about the most evil valley upon the face of the earth, so heasws said: ‘A valley in Al Yemen called Barhout, and it is from the valleys of Hell’. And he asked himasws about a prison which travelled with its prisoner, so heasws said: ‘The whale which travelled with Yunus Bin Mataas’. and he asked himasws about six which did not stay in the womb, so heasws said: ‘Adamas, and Hawwaas, and the ram of Ibrahimas, and staff of Musaas, and the camel of Salihas, and the bat which Isa Bin Maryamas made, and it flew by the Permission of Allahazwj the High’.

وسأله عن شئ مكذوب عليه ليس من الجن ولا من الانس، فقال: الذئب الذي كذب عليه أخوة يوسف، وسأله عن شئ اوحى الله تعالى إليه ليس من الجن ولا من الانس، فقال: اوحى الله تعالى إلى النحل، وسأله عن موضع طلعت عليه الشمس ساعة من النهار، لا تطلع عليه ابدا، قال: ذلك البحر حين فلقه الله تعالى لموسى فاصابت ارضه الشمس واطبقت عليه الماء فلن تصيبه الشمس،

And he asked himasws about something which has been belied against, and is neither from the Jinn nor from the humans, so heasws said: ‘The wolf against which the brothers of Yusufas belied against’. And he asked himasws about something which Allahazwj the High Revealed unto, which is neither from the Jinn, nor from the humans, so heasws said: ‘Allahazwj the High Revealed unto the bee’. And he asked himasws about a place upon which the sun emerges for a time from the day, and did not emerge upon it, ever. Heasws said: ‘That is the sea where Allahazwj Parted it for Musaas, so its land was hit by the sun, and the water layered upon it, so the sun never shone upon it’.

وسأله عن شئ شرب وهو حي واكل وهو ميت، فقال: تلك عصا موسى، وسأله عن نذير انذر قومه ليس من الحسن ولا من الانس، فقل: هي النمله، وسأله عن أول من امر بالختان، قال: ابراهيم، وسأله عن أول من خفض من النساء، فقال: هي هاجر ام اسماعيل خفضتها سارة لتخرج من يمينها، وسأله عن أول امرأة جرت ذيلها، فقال: هاجر لما هربت من سارة، وسأله عن اول من جر ذيله من الرجال، فقال قارون، وسأله عن اول من لبس النعلين، فقال ابراهيم عليه السلام،

And he asked himasws about something which drank and it was alive, and ate and it was dead, so heasws said: ‘Staff of Musaas’. And he asked himasws about the warner who warned his people, who was neither from the Jinn nor from the humans, so heasws said: ‘It is the ant’. And he asked himasws about the first one who ordered for the circumcision, so heasws said: ‘Ibrahimas’. And he asked himasws about the first one who was lowered, from the women, so heasws said: ‘It was Hajaras, mother of Ismailas. Sarahas lowered heras, to exit heras from her vow’. And he asked himasws about the first woman who dragged her clothes, so heasws said: ‘Hajaras, when sheas fled due to Sarahas. And he asked himasws about the first one who dragged his clothes, so heasws said: Qarounla’. And he asked himasws about the first one who wore the slippers, so heasws said: ‘Ibrahimas’.

وسأله عن اكرم الناس نسبا، فقال: صديق الله يوسف بن يعقوب اسرائيل الله بن اسحاق ذبيح الله بن ابراهيم خليل الله، وسأله عن ستة من الانبياء لهم اسمان، فقال: يوشع بن نون، وهو ذو الكفل، ويعقوب وهو اسرائيل، والخضر وهو ارميا، ويونس وهو ذو النون، وعيسى وهو المسيح ومحمد وهو احمد صلوات الله عليه،

And he asked himasws about the most prestigious of the people from lineage, so heasws said: ‘Truthful of Allahazwj Yusufas Bin Yaqoubas, Israil Allahazwj Bin Is’haqas, slaughtered of Allahazwj, Bin Ibrahimas Friend of Allahazwj’. And he asked himasws about six from the Prophetsas for whom are two names, so heasws said: ‘Yoshua Bin Noonas, and heas is Zulkifl, and Yaqoubas, and heas is Israil, and Al-Khizras, and heas is Armiya (Jeremiah), and Yunusas, and heas is Zul Noon, and Isaas, and heas is Al-Maseeh (The Messiah), and Muhammadsaww, and hesaww is Ahmad’.

وسأله عن شئ نتفس ليس له لحم ولا دم، فقال: ذاك الصبح إذا تنفس، وسأله عن خمسة من الانبياء تكلموا بالعربية، فقال: هود، وشعيب، وصالح، واسماعيل، ومحمد صلى الله عليه وآله، ثم جلس

And he asked himasws about something which breathes and there is not flesh for it nor blood, so heasws said: ‘That is [81:18] And the morning when it breathes’. And he asked himasws about five from the Prophetsas who spoke in Arabic, so heasws said: ‘Hoodas, and Shuaybas, and Salihas, and Ismailas, and Muhammadsaww’. Then he sat down.

وقال رجل آخر فسأله وتعنته، فقال: يا أمير المؤمنين أخبرنا عن قول الله تعالى: (يوم يفر المرء من اخيه وامه وابيه وصاحبته وبنيه) من هم؟ فقال: قابيل يفر من هابيل والذي يفر من امه موسى، والذي يفر من صاحبته لوط، والذي يفر من ابنه نوح يفر من ابنه كنعان،

And another man stood up, so he asked himasws and harassed himasws, so he said, ‘O Amir Al-Momineenasws! Inform us about the Words of Allahazwj the High [80:34] The Day on which a man shall flee from his brother, [80:35] And from his mother and his father, [80:36] And his spouse and his son, who are they?’ So heasws said: ‘Qabeella would flee from Habeelas; and the one will free from hisas mother, is Musaas; and the one who will flee from his spouse is Lutas; and the one who will flee from hisas son is Noahas who would flee from hisas son Kanaan’.

وسأله عن اول من مات فجأة، فقال: داود عليه السلام مات على منبره يوم الاربعاء، وسأله عن أربعة لا يشبعن من اربعة، فقال: ارض من مطر وانثى من ذكر وعين من نظر وعالم من علم، وسأله عن اول من وضع سكك الدنانير والدراهم، فقال: نمرود بن كنعان بعد نوح، وسأله عن اول من عمل عمل قوم لوط، فقال: ابليس فانه امكن نفسه،

And he asked himasws about the first one who died suddenly, so heasws said: ‘Dawoodas passed away upon hisas Pulpit on the day of Wednesday’. And he asked himasws about four who are not satisfied from the four, so heasws said: ‘The land from rain, and female from the male, and the eyes from the looking, and a scholar from the knowledge’. And he asked himasws about the first one who placed a market for Dinaars and Dirhams, so heasws said: ‘Namrood Bin Kanaanla, after Noahas’. And he asked himasws about the first one who performed the deed of the people of Lotas, so heasws said: ‘Ibleesla, for hela submitted himselfla’.

وسأله عن معنى هدير الحمام الراعبية، فقال تدعو أهل المعارف والقينات والمزامير والعيدان، وسأله عن كنية البراق، فقال: يكنى أبا هلال، وسأله: لم سمي تبع تبعا قال: كان غلاما كاتبا فكان يكتب الملك كان قبله فكان إذا كتب كتب بسم الله الذي خلق صبحا وريحا، فقال الملك: اكتب وابدأ باسم ملك الرعد، فقال: لا أبدأ إلا باسم إلهي ثم اعطف على حاجتك فشكر الله تعالى له ذلك وأعطاه ملك ذلك الملك فتابعه الناس على ذلك فسمي تبعا،

And he asked himasws about the meaning of the thundering rumble of the doves, so heasws said: ‘Calling the people of knowledge, and the singing, and the flutes, and the drumsticks’. And he asked himasws about the teknonym of Al Buraaq, so heasws said: ‘His teknonym is Abu Hilal’. And he asked himasws, ‘Why was Tab’a named as Tab’a, so heasws said: ‘There was a slave who was a scribe. He used to write to the king who was before him. So when he used to write, wrote, ‘In the Name of Allahazwj Who Created the morning and the winds’. So the king said, ‘Write, and being with the name of the king of thunder’. So he said, ‘No, never, except by the Name of my God, then your need’. So Allahazwj the High was Grateful to him for that, and Gave him a kingdom of that king. So the people followed him upon that, thus it was named Tab’a’.

وسأله: ما بال الماعز مفرقعة الذنب بادية الحياء والعورة، فقال لان الماعز عصت نوحا لما ادخلها السفينة فدفعها فكسر ذنبها، والنعجة مستورة الحياء والعورة لان النعجة بادرت بالدخول إلى السفينة فمسح نوح يده على حيائها وذنبها فاستويت الالية، وسأله عن كلام اهل الجنة، فقال: كلام اهل الجنة بالعربية، وسأله عن كلام اهل النار فقال: بالمجوسية

And he asked himasws, ‘What is the matter the goats are raising the tail exposing their shame and genitalia?’ So heasws said: ‘Because the goat disobeyed, when it was made to enter the ship, so it was repelled, and its tail broke, and the sheep veils the shame and the genitalia, because the sheep initiated with the entering to the ship, so Noahas wiped hisas hand upon its shame and its tail, so it evened itself upon it’. And he asked himasws about the speech of the inhabitants of the Paradise, so heasws said: ‘The speech of the inhabitants of the Paradise is by Arabic’. And he asked himasws about the speech of the inhabitants of the Fire, so heasws said: ‘By the Magian (language)’.

ثم قال أمير المؤمنين عليه السلام: النوم على اربعة اصناف الانبياء تنام على اقفيتها مستلقية واعينها لا تنام متوقعة لوحى ربها والمؤمن ينام على يمينه مستقبل القبلة والملوك وابنائها تنام على شمالها ليستمرؤا ما يأكلون وابليس واخوانه وكل مجنون وذي عاهة ينام على وجهه منبطحا، ثم قام إليه رجل آخر،

Then Amir Al Momineenasws said: ‘The sleeping is upon four ways – The Prophetsas slept upon theiras backs lying down, and theiras eyes did not sleep for the unexpected Revelation of theiras Lordazwj; and the Believer sleeps upon their right, facing the Qiblah; and the kings and their sons sleep upon their left in order to adhere to what they are eating; and Ibleesla and hisla brethren, and every insane person, and with disabilities, sleep upon their faces lying down, then another man stands upon him’.

فقال: يا أمير المؤمنين اخبرني عن يوم الاربعاء وتطيرنا منه وثقله، وأي اربعاء هو؟ قال: آخر اربعاء في الشهر وهو المحاق وفيه قتل قابيل هابيل اخاه، ويوم الاربعاء القى ابراهيم من النار، ويوم الاربعاء وضعوه في المنجنيق، ويوم الاربعاء غرق الله تعالى فرعون، ويوم الاربعاء جعل الله عاليها سافلها، ويوم الاربعاء ارسل الله تعالى الريح على قوم عاد، ويوم الاربعاء اصبحت كالصريم

So he said, ‘O Amir Al Momineenasws! Inform me about the day of Wednesday and our ill omen from it, and its heaviness, and which Wednesday is it?’ Heasws said: ‘The last Wednesday in the month, and it is the waning (of the moon) – and in it Qabeella killed hisla brother Habeelas; and on the day of Wednesday Ibrahimas was cast into the fire; and on the day of Wednesday heas was placed in the catapult; and on the day of Wednesday Allahazwj Drowned Pharaohla; and on the day of Wednesday, Allahazwj Made its higher one to be its lower one; and on the day of Wednesday Allahazwj the High Sent the wind to the people of Aad; and on the day of Wednesday they became as if plucked;

ويوم الاربعاء سلط الله على نمرود البقة، ويوم الاربعاء طلب فروع موسى ليقتله، ويوم الاربعاء خر عليهم السقف من فوقهم، ويوم الاربعاء امر فرعون بذبح الغلمان، ويوم الاربعاء خرب بيت المقدس، ويوم الاربعاء احرق مسجد سليمان بن داود بالصطخر من كورة فارس،

And on the day of Wednesday Allahazwj Caused the bug to overcome Nimrodla; and on the day of Wednesday Pharaohla sought Musaas in order to kill himas; and on the day of Wednesday the ceiling fell down upon them; and on the day of Wednesday Pharaohla ordered for the slaughtering of the boys; and on the day of Wednesday Bayt Al Maqdis was ruined; and on the day of Wednesday the Masjid of Suleyman Bin Dawoodas was incinerated at Al Satakhar from the land of Persia;

ويوم الاربعاء قتل يحيى بن زكريا، ويوم الاربعاء أظل قوم فرعون أول العذاب، ويوم الاربعاء خسف الله بقارون، ويوم الاربعاء ابتلى ايوب بذهاب ماله وولده، ويوم الاربعاء ادخل يوسف السجن، ويوم الاربعاء قال الله تعالى (انا دمرناهم وقومهم اجمعين)

And on the day of Wednesday, Yahya Bin Zakariyyaas was killed; and on the day of Wednesday the people of Pharaohla were overshadowed with the first Punishment; and on the day of Wednesday Allahazwj Caused Qaroonla to be submerged; and on the day of Wednesday Ayoubas was Afflicted by the going away of hisas wealth and hisas children; and on the day of Wednesday Yusufas entered the prison; and on the day of Wednesday Allahazwj Said [27:51] We Destroyed them and their people altogether;

ويوم الاربعاء اخذتهم الصيحة، ويوم الاربعاء عقرت الناقة، ويوم الاربعاء مطر عليهم حجارة من سجيل، ويوم الاربعاء شج وجه النبي صلى الله عليه وآله وكسرت رباعيته، ويوم الاربعاء اخذت العماليق التابوت،

And on the day of Wednesday the Scream seized them; and on the day of Wednesday the she-camel was hamstrung; and on the day of Wednesday the stones of clay rained upon them; and on the day of Wednesday the face of the Prophetsaww was injured and hissaww four (teeth) broke; and on the day of Wednesday the Amalekites seized the chest (Taboot)’.

وسأله عن الايام وما يجوز فيها من العمل، فقال امير المؤمنين عليه السلام: يوم السبت يوم مكر وخديعة، ويوم الاحد يوم غرس وبناء ويوم الاثنين يوم سفر وطلب، ويوم الثلاثاء يوم حرب ودم، ويوم الاربعاء يوم شؤم فيه يتطير الناس، ويوم الخميس يوم الدخول على الامراء وقضاء الحوائج، ويوم الجمعة يوم خطبة ونكاح.

And he asked himasws about the days, what is allowed therein from the deeds, so Amir Al Momineenasws said: ‘The day of Saturday is a day of cunning and deception; and the day of Sunday is a day of planting and building; and the day of Monday is a day of travelling and seeking (livelihood); and the day of Tuesday is a day of war and blood; and the day of Wednesday is a day of misfortune in which is bad omen for the people; and the day of Thursday is a day of going over to the authorities and the fulfilment of the needs; and the day of Friday is a day of addressing and the marriage’.[757] 

اخبرني علي بن حاتم قال: حدثنا ابراهيم بن علي قال: حدثنا أحمد ابن محمد الانصاري قال: حدثنا الحسن بن علي العلوي قال: حدثنا أبو حكيم الزاهد بمصر، قال: حدثنا أحمد بن عبد الله بمكة، قال: بينما أمير المؤمنين عليه السلام مار بفناء بيت الله الحرام إذا نظر إلى رجل يصلي فاستحسن صلاته، فقال: يا هذا الرجل تعرف تأويل صلاتك؟ قال الرجل: يا بن عم خير خلق الله وهل للصلاة تأويل غير التعبد، قال علي عليه السلام: اعلم يا هذا الرجل ان الله تبارك وتعالى ما بعث نبيه صلى الله عليه وآله بأمر من الامور إلا وله متشابه وتأويل وتنزيل وكل ذلك على التعبد فمن لم يعرف تأويل صلاته، فصلاته كلها خداع ناقصة غير تامة.

Ali Bin Hatim informed me, from Ibrahim Bin Ali, from Ahmad Ibn Muhammad Al Ansary, from Al Hassan Bin Ali Al Alawy, from Abu Hakeem Al Zahid at Egypt, from Ahmad Bin Abdullah at Makkah who said,

‘Whilst Amir Al-Momineenasws was passing by the courtyard of the Sacred House of Allahazwj (Kabah), when heasws looked at a man Praying, and commended his Prayer, so heasws said: ‘O man! Do you understand the explanation of your Prayer?’ The man said, ‘O cousin of the best of the creatures of Allahazwj! And is there for the Prayer an explanation other than the worship?’ Aliasws said: ‘Know, o man! Allahazwj Blessed and High did not Send Hisazwj Prophetsaww with a matter from the matter except that for it is a resemblance and an explanation, and all of that is upon the worship. So the one who does not understand the explanation of his Prayer, so all of his Prayer is a deception, without being complete’.[758]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله عن عبد العظيم بن عبد الله الحسني عن سليمان بن سفيان عن صباح الحذاء عن يعقوب بن شعيب، قال: قال لي أبو عبد الله عليه السلام من اشد الناس عليكم فقلت كل الناس فاعادها علي فقلت كل الناس فقال: اتدري لم ذاك؟ قلت: لا ادري، قال: ان ابليس دعاهم فأجابوه وامرهم فاطاعوه ودعاكم فلم تجيبوا وأمركم فلم تطيعوا فاغرابكم الناس.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Abdul Azeem Bin Abdullah Al has any, from Suleyman Bin Sufyan, from Sabah Al Haza’a, from Yaqoub Bin Shuayb who said,

‘Abu Abdullahasws said to me: ‘Who is the most difficult of the people against you’. So I said, ‘All the people’. So heasws repeated it to me, so I said ‘All of the people’. So heasws said: ‘Do you know why that is so?’ I said, ‘I don’t know’. Heasws said: ‘Ibleesla calls them, so they respond to himla, and orders them, so they obey himla, and hela calls you but you do not respond to himla, and orders you but you do not obey. Therefore, the people alienate (keep away from) you’.[759]

حدثنا محمد بن موسى المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن عبد العظيم بن عبد الله الحسني عن محمد بن عمر بن يزيد عن حماد بن عثمان عن عمر بن يزيد قال: قال أبو عبد الله عليه السلام جاءت امرأة من أهل البادية إلى النبي صلى الله عليه وآله ومعها صبيان حاملة واحدا وآخر يمشى، فاعطاها النبي صلى الله عليه وآله قرصا ففلقته بينهما، فقال رسول الله صلى الله عليه وآله: الحاملات الرحيمات لو لا كثرة لعبهن لدخلت مصلياتهن الجنة.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Abdul Azeem Bin Abdullah Al Hasany, from Muhammad Bin Umar Bin Yazeed, from Hamaad Bin Usman, from Umar Bin Yazeed who said,

‘Abu Abdullahasws said: ‘A woman from the inhabitants of Badiya came over to the Prophetsaww, and with her were two children. She was carrying one, and the other was walking. So the Prophetsaww gave her a disc (of bread), so she broke it for between the two (children). So Rasool-Allahsaww said: ‘The mothers (of small children) tend to be merciful. Had it not been the frequency of their vanities, the Praying ones would be entering the Paradise’.[760]

وبهذا الاسناد عن عبد العظيم بن عبد الله الحسني عن حرب عن شيخ من بني اسد يقال له عمرو عن ذريح عن أبي عبد الله قال أصاب بعير لنا علة ونحن في ماء لبني سليم فقال الغلام يا مولاى انحره، قال لا تريث فلما سرنا اربعة اميال قال: يا غلام انزل فانحره ولان تأكله السباع احب إلي من ان تأكله الاعراب

And by this chain, from Abdul Azaam Bin Abdullah Al Hasany, from Harb, from a sheikh from the clan of Asad called Amro, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘A camel of our was hit by sickness, and we were in the waters of the clan of Suleym. So the slave said, ‘O my masterasws! sacrifice (slaughter) it’. Heasws said: ‘Be patient’. So when we had travelled for miles, heasws said: ‘O slave! Descend, so sacrifice it, and if the wild animals were to eat it, it would be more beloved to me that if the Bedouins eat it’.[761]

وبهذا الاسناد عن عبد العظيم بن عبد الله عن الحسن بن الحسين عن شيبان عن جابر عن أبي عبد الله عليه السلام قال: جاء رسول الله صلى الله عليه وآله إلى نفر وهم يجرون دلاء زمزم، فقال: نعم العمل الذي انتم عليه لو لا اني اخشى ان تغلبوا عليه لجررت معكم، انزعوا دلوا فتناوله فشرب منه.

And by this chain, from Abdul Azeem Bin Abdullah, from Al Hassan Bin Al Husayn, from Shayban, from Jabir,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww came to a group and they were drawing a bucket (of water) from (the well of) Zamzam. So hesaww said: ‘It is good work which you are upon. If Isaww feared that you had been overcome by it (not able), Isaww would have drawn along with you. Take the bucket. So hesaww took it, and drank from it’.[762]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن الغفاري عن أبي جعفر بن ابراهيم عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله اياكم وجدال كل مفتون فان كل مفتون ملقن حجته إلى انقضاء مدته فإذا انقضت مدته احرقته فتنته بالنار.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Al Ghafary, from Abu Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Beware of disputing with every fanatic one, for if he was challenged, he would stop his argument upon the expiry of its term. So when its term has expired, its fanaticism would incinerate him by the fire’.[763]

حدثنا محمد بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن محمد بن خالد عن عبد العظيم بن عبد الله الحسني عن محمد بن أبي عمير عن عبد الله بن الفضل عن شيخ من أهل الكوفة عن جده من قبل امه واسمه سليمان بن عبد الله الهاشمي، قال: سمعت محمد بن علي يقول: قال رسول الله صلى الله عليه وآله للناس وهم مجتمعون عنده أحبوا الله لما يغدوكم به من نعمة، واحبوني الله تعالى وأحبوا قرابتي لي.

Muhammad Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany, from Muhammad Bin Abu Umeyr, from Abdullah Bin Al Fazal, from a Sheykh from the people of Al Kufa, from his grandfather, from his uncle, and his name was Suleyman Bin Abullah Al hashimy who said,

‘I heard Muhammadasws Bin Aliasws saying: ‘Rasool-Allahsaww said to the people, and they had gathered in hissaww presence: ‘Love Allahazwj due to what Heazwj has Provided you from the Bounties, and love mesaww (for the Sake of) Allahazwj the High, and love mysaww near relatives for mesaww’.[764]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عن عبد الرحمن بن الحجاج قال: قلت لموسى بن جعفر عليه السلام اني احتجت إلى طبيب نصراني اسلم عليه وادعو له، قال: نعم انه لا ينفعه دعائك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajaj who said,

‘I said to Musa Bin Ja’farasws, ‘I have a Christian physician, shall I greet him (Salaam) and supplicate for him?’ Heasws said: ‘Yes, (but) he would not benefit from your supplication’.[765]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن عثمان عن الحسن بن بشار عن أبي عبد الله عليه السلام قال: سألته عن جنة آدم فقال: جنة من جنات الدنيا تطلع عليه فيها الشمس والقمر ولو كانت من جنات الخلد ما خرج منها أبدا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Usman, form Al Hassan Bin Bashar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Garden of Adamas, so heasws said: ‘A Garden from the Gardens of the world. The sun emerged upon it therein, and the moon. And had it been from the Gardens of the eternity, hesaww would not have come out from these, ever’.[766]

حدثنا أحمد بن محمد رحمه الله عن أبيه عن محمد بن أحمد عن سهل بن زياد عن محمد بن أحمد عن الحسن بن علي عن يونس عن الحسين بن عمر بن يزيد عن أبيه عن أبي عبد الله عليه السلام قال: ان بني يعقوب لما سألوا أباهم يعقوب ان يأذن ليوسف في الخروج معهم، قال لهم: اني اخاف ان يأكله الذئب، وانتم عنه غافلون،

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Muhammad Bin Ahmad, from Al Hassan Bin Ali, from Yunus, from Al Husayn Bin Umar Bin Yazeed, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘When the sons of Yaqoubas asked their fatheras Yaqoubas that heas should permit for Yusufas to go out along with them, heas said to them: ‘[12:13] I fear lest the wolf devours him while you are heedless from him’.

قال: قال أبو عبد الله عليه السلام قرب يعقوب لهم العلة اعتلوا بها في يوسف عليه السلام.

He (the narrator) said, ‘Abu Abdullahasws said: ‘Yaqoubas brought the reason closer to them to adopt it with regards to Yusufas’.[767]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحكم عن سيف بن عميرة عن داود بن فرقد، قال: قلت لابي عبد الله عليه السلام ما تقول في قتل الناصب، قال: حلال الدم لكني اتقي عليك فان قدرت ان تقلب عليه حائطا أو تغرقه في ماء لكيلا يشهد به عليك فافعل، قلت: فما ترى في ماله، قال توه ما قدرت عليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Hakam, from Sayf Bin Umeyra, from Dawood Bin Farqad who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying with regards to killing the Hostile one (Nasibi)?’ Heasws said: ‘The blood is Permissible, but Iasws fear over you. So if you are able to overturn a wall upon him, or drown him in water, lest it is witnessed against you, that you do it’. I said, ‘So what is yourasws view regarding his wealth?’ Heasws said: ‘Destroy whatever you are able to over it’.[768]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن الحسن الصفار ولم يحفظ اسناده قال: قال رسول الله صلى الله عليه وآله لما اسري بى إلى السماء سقط قطرة من عرقي فنبت منه الورد فوقع في البحر فذهب السمك ليأخذها، وذهب الدعموص ليأخذها، فقالت السمكة: هي لي، وقال الدعموص: هي لي، فبعث الله تعالى اليهما ملكا يحكم بينهما فجعل نصفها للسمكة وجعل نصفها للدعموص.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Al Hassan Al Saffar, and he did not preserve his chain, said,

‘Rasool-Allahsaww said: ‘When Isaww was ascended with to the sky, a drop from mysaww sweat fell, so the rose grew from it in the sea. So the fish went in order to take it, and the sea beetle (also) went to take it. So the fish said, ‘It is for me’, and the sea beetle said, ‘It is for me’. So, Allahazwj Sent an Angel to them to judge between both of them. So he made half of it for the fish, and made half of it for the sea beetle’.[769]

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا أحمد بن محمد عن علي بن الحكم عن هشام بن سالم، قال: قلت لابي عبد الله عليه السلام ما ترى في رجل سباب لعلي، قال: هو والله حلال الدم لولا ان يعم به بريا، قلت أي شئ بعم به بريا، قال: يقتل مؤمن بكافر.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Saalim who said,

‘I said to Abu Abdullahasws, ‘What is yourasws view with regards to a man who insulted Aliasws. Heasws said: ‘By Allahazwj! His blood would have been Permissible had the killing not become wide-spread’. I said, ‘Which thing would make the killing to be wide-spread?’ Heasws said: ‘The Believer would be killed by the Infidel’.[770]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن ابراهيم بن اسحاق عن عبد الله بن حماد عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ليس الناصب من نصب لنا أهل البيت لانك لا تجد رجلا يقول: انا ابغض محمدا وآل محمد ولكن الناصب من نصب لكم وهو يعلم انكم تتولونا وانكم من شيعتنا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The Hostile one (Nasibi) is not the one who is hostile to usasws, the Peopleasws of the Household. You will not find a man who would be saying, ‘I hate Muhammadsaww and the Progenyasws of Muhammadsaww. But the Hostile one (Nasibi) is the one who is hostile to you (Shiah), and he knows that you all are in ourasws Wilayah, and you are from ourasws Shiah’.[771]

حدثنا الحسين بن أحمد رحمه الله عن أبيه عن محمد بن أحمد قال: حدثنا أبو عبد الله الرازي عن علي بن سليمان بن راشد باسناده رفعه إلى امير المؤمنين عليه السلام قال: يحشر المرجئة عميانا أمامهم اعمى فيقول بعض من يراهم من غير امتنا ما تكون أمة محمد إلا عميانا، فأقول لهم ليسوا من أمة محمد لانهم بدلوا فبدل ما بهم وغيروا فغير ما بهم.

Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ali Bin Suleyman Bin Rashid, by his chain,

(It has been narrated) from Amir Al-Momineenasws: ‘The Marjia’s (followers of enemies of Ahl Al-Baytasws) would be Resurrected blind as their imam is blind. So some (people) from other than ourasws community would be saying, ‘What is the community of Muhammadsaww except for the blind?’ So Iasws would be saying to them: ‘They are not from the community of Muhammadsaww, because they switched, so they switched what was with them, and they changed, so they changed what was with them’.[772]

وبهذا الاسناد عن محمد بن أحمد عن محمد بن عيسى عن الفضل بن كثير المدائني عن سعيد بن أبي سعيد البلخي قال: سمعت أبا الحسن عليه السلام يقول: ان الله تعالى في وقت كل صلاة يصليها هذا الخلق لعنه، قال: قلت جعلت فداك ولم ذاك؟ قال: لجحودهم حقنا وتكذيبهم ايانا.

And by this chain, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Fazal Bin Kaseer Al Madainy, from Saeed Bin Abu Saeed Al Balkhy who said,

‘I heard Abu Al-Hassanasws saying: ‘Allahazwj the High Curses this people during the time of Prayer, every time they Pray’. I said, ‘May I be sacrificed for youasws! And why is that so?’ Heasws said: ‘Due to their denial of ourasws rights, and belying against usasws’.[773]

أبي رحمه الله قال حدثنا محمد بن يحيى عن محمد بن أحمد قال: حدثني أبو جعفر أحمد بن أبي عبد الله عن أبي الجوزاء عن الحسين بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليه السلام انه رأي رجلا به تأنيث في مسجد رسول الله صلى الله عليه وآله فقال له: اخرج من مسجد رسول الله يا من لعنه رسول الله،

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Abu Ja’far Ahmad Bin Abu Abdullah, from Abu Al Jowza, from Al Husayn Bin Alwaan, from Amro Bin Khalid,

(It has been narrated) from Zayd, son of Aliasws, from his forefathers, from Aliasws having seen an effeminate man in the Masjid of Rasool-Allahsaww, so heasws said to him: ‘Get out from the Masjid of Rasool-Allahsaww, O one who has been cursed by Rasool-Allahsaww!’ 

ثم قال علي عليه السلام: سمعت رسول الله صلى الله عليه وآله يقول: لعن الله المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال.

Then Aliasws said: ‘Iasws heard Rasool-Allahsaww saying: ‘May Allahazwj Curse the men who resemble the women, and the women who resemble the men’.[774]

وفي حديث آخر: أخرجوهم من بيوتكم فانهم اقذر شئ.

And in another Hadeeth: ‘Throw them out from your houses, for they are the filthiest of things’.[775]

وبهذا الاسناد عن علي عليه السلام قال: كنت مع رسول الله صلى الله عليه وآله جالسا في المسجد حتى اتاه رجل به تأنيث فسلم عليه فرد عليه، ثم اكب رسول الله صلى الله عليه وآله في الارض يسترجع، ثم قال: مثل هؤلاء في امتي انه لم يكن مثل هؤلاء في امة إلا عذبت قبل الساعة.

And by this chain,

(It has been narrated) from Aliasws having said: ‘Iasws was seated in the Masjid with Rasool-Allahsaww until there came a feminine man. So he greeted himsaww, so hesaww returned the greeting. Then, Rasool-Allahsaww went down upon hissaww face and recited The Return (We are from Allahazwj and to Himazwj We are returning). Then hesaww said: ‘The likes of them in mysaww community would not be in a community except that they would be Punished before the (Establishment of the) Hour’.[776]

أبي رحمه الله قال: حدثني سعد بن عبد الله عن أحمد بن محمد البرقي عن محمد بن يحيى عن حماد قال: قلت لابي عبد الله (ع) جعلت فداك نرى الخصي من اصحابنا عفيفا له عبادة ولا نكاد نراه إلا فظا غليظا سريع الغضب، فقال: انما ذلك لانه لم يولد له ولا يزنى.

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Yahya, from Hamaad who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! We see a eunuch from our companions as being devout in the worship. We do not see him in any wrong doing except that he is rude and harsh, quick to the anger’. So heasws said: ‘But rather, that is because he has neither any children, nor has he committed adultery’.[777]

وبهذا الاسناد عن البرقي باسناده رفع الحديث إلى أبي عبد الله عليه السلام انه سئل عن الخصى، فقال: لم تسأل عمن لم يلده مؤمن ولا يلد مؤمنا.

And by this chain, from Al Barqy, by his chain,

(It has been narrated) from Abu Abdullahasws, a Hadeeth, when being asked about the eunuch. So heasws said: ‘Do not ask about the one has neither given birth to a Believer, nor would he be giving birth to a Believer’.[778]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن عبد الله بن جعفر عن مسعدة بن زياد عن جعفر بن محمد عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: أتركوا اللص ما ترككم، فان كلبهم شديد وسلبهم خسيس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Abdullah Bin Ja’far, from Mas’ada Bin Ziyad,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws that Rasool-Allahsaww said: ‘Leave the thief what he leaves you, for their dogs are harsh, and their plundering is villanous’.[779]

وبهذا الاسناد عن جعفر بن محمد عن أبيه عليهما السلام قال: قال مروان بن الحكم لما هزمنا علي عليه السلام بالبصرة رد على الناس أموالهم من أقام بينة أعطاه ومن لم يقم بينة حلفه، قال: فقال له قائل يا أمير المؤمنين اقسم الفئ بيننا والسبي قال فلما أكثروا عليه قال ايكم يأخذ أم المؤمنين في سهمه فكفوا.

And by this chain,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws forefathersasws having said: ‘when Aliasws defeated (army of) Marwan Bin Al-Hakam at Al-Basra, Aliasws returned to the people their wealth. The one who established a proof, gave it to him, and the one who could not establish the proof, made him swear an oath. So a sayer said to himasws, ‘O Amir Al-Momineenasws! Distribute the war booty between us, along with the captives’. He (the narrator) said, ‘So when they persisted frequently over it, heasws said: ‘Which one of you would take the Mother of the Believers (Ayesha) in his share?’ So they withheld (themselves)’.[780]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن معاوية بن حكيم عن ابن أبي عمير عن أبان بن عثمان عن يحيى بن أبي العلا عن أبي عبد الله عليه السلام قال: كان علي (ع) لا يقاتل حتى نزول الشمس ويقول: تفتح ابواب السماء وتقبل التوبة وينزل النصر ويقول هو أقرب إلى الليل واجدر أن يقل القتل ويرجع الطالب ويفلت المهزوم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muawiya Bin Hakeem, from Ibn Abu Umeyr, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws did not use to fight until the sun descended, and heasws was saying: ‘The doors of the sky are open, and the repentance is Accepted, and the victory descends’. And heasws was saying: ‘It is near to the night and worthier that less killing would take place, and the seekers return, and the vanquished flee’.[781]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام، قال: ذكرت الحرورية عند علي بن أبي طالب (ع) فقال: ان خرجوا مع جماعة أو على امام عادل فقاتلوهم، وان خرجوا على امام جائر فلا تقاتلوهم فان لهم في ذلك مقالا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘The ‘Harouriya’ were mentioned in the presence of Aliasws Bin Abu Talibasws, so heasws said: ‘If they come out with a group or a just leader, so fight them, and if they come out with a tyrannous leader so do not fight them, because for them, during that, is an exchange of words (leeway for discussion)’.[782] 

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى عن يونس بن عبد الرحمن عن أبي الحسن (ع) قال: قلت له جعلت فداك ان رجلا من مواليك بلغه أن رجلا يعطي السيف والفرس في السبيل، فاتاه فاخذهما منه، ثم لقاه اصحابه فاخبروه ان السبيل مع هؤلاء لا يجوز وأمروه بردهما، قال: فليفعل، قال: قد طلب الرجل فلم يجده وقيل له قد شخص الرجل،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! A man from yourasws friends, it (news) reached him that a man is giving the sword and the horse in the Way (of Allahazwj for Jihaad). So he went over to him and took these two from him. Then he met his companion so he informed him that the Jihaad with those ones it not allowed, and ordered him to return these two’. Heasws said: ‘So let him do it’. He said, ‘He sought the man, but could not find him, and it was said to him that the man had gone’.

قال: فليرابط ولا يقاتل قال له ففي قزوين والديلم وعسقلان، وما اشبه هذه الثغور، فقال: نعم، فقال له يجاهد، فقال: لا إلا أن يخاف على ذراري المسلمين، أرأيتك لو ان الروم دخلوا على المسلمين لم ينبغ لهم ان يتابعوهم،

Heasws said: ‘So let him be (with the army) and not fight’. He (the narrator) said, ‘So with regards to Qazein, and Al-Daylam, and Asqalaan, and what resembles these gaps?’ Heasws said: ‘Yes’. He said to himasws, ‘He should fight?’ So heasws said: ‘No, except if he fears upon the offspring of the Muslims. Do you not see that if the Romans were to enter upon the Muslims it would not be befitting for them that they should be obeying them?’

قال: قال يرابط ولا يقاتل فان خاف على بيضة الاسلام والمسلمين قاتل فيكون قتاله لنفسه ليس للسطان. قال: قلت فان جاء العدو إلى الموضع الذي هو فيه مرابط كيف يصنع؟ قال: يقاتل عن بيضة الاسلام لا عن هؤلاء لا في اندراس الاسلام اندراس ذكر محمد صلى الله عليه وآله.

He (the narrator) said, ‘Heasws said: ‘He should be (with the army) but not fight, but if he fears danger upon Al-Islam or the Muslims, he should fight, for his fight would happen to be for himself, not for the authorities’. I said, ‘If an enemy were to come to the place in which he is, how should he react?’ Heasws said: ‘He should fight upon the defence of Al-Islam, not for those ones, for in the extinction of Al-Islam is the extinction of the mention of Muhammadsaww’.[783]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن ابن محبوب عن ابراهيم الجازي عن أبي بصير قال: ذكرنا عند أبي جعفر (ع) من الاغنياء من الشيعة فكأنه كره ما سمع منافيهم، قال: يا أبا محمد إذا كان المؤمن غنيا رحيما وصولا له معروف إلى اصحابه اعطاه الله أجره ما ينفق في البر واجره مرتين ضعفين لان الله تعالى يقول في كتابه (وما اموالكم ولا أولادكم بالتي تقربكم عندنا زلقى إلا من آمن وعمل صالحا فاولئك لهم جزاء الضعف بما عملوا وهم في الغرفات آمنون).

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Ibrahim Al Jazy, from Abu Baseer who said,

‘We mentioned in the presence of Abu Ja’farasws, the rich among the Shiah, so it was as if heasws did not like what heasws heard contrary to them. Heasws said: ‘O Abu Muhammad! If the Believer was rich, merciful, maintaining good relations to his companions, Allahazwj would Give him his Recompense of whatever he spent upon the righteous deeds, and Recompense him twice, double, because Allahazwj the High is Saying in Hisazwj Book [34:37] And neither your wealth nor your children, are the things which bring you near Us in status, but whoever believes and do righteous deeds, these it is for whom is a double Recompense for what they do, and they shall be secure in the high places’.[784]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن ابن أبي عمير عن منصور بن يونس قال: قال أبو عبد الله (ع) ان الله تعالى يقول لو لا أن يجد عبدي المؤمن في نفسه لعصبت الكافر بعصابة من ذهب.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Mansour Bin Yunus who said,

‘Abu Abdullahasws said: ‘Allahazwj the High is Saying: “If Myazwj Believing servant would not find (hurtful feeling) in himself, Iazwj would have Attached a band of gold upon the Infidel’.[785]

حدثنا أحمد بن محمد عن أبيه عن محمد بن أحمد عن موسى بن عمر عن ابن سنان عن أبي سعيد القماط عن حمران، قال: سمعت أبا جعفر (ع) يقول: إذا كان الرجل على يمينك على رأي ثم تحول إلى يسارك فلا تقل إلا خيرا ولا تبرأ منه حتى تسمع منه ما سمعت وهو على يمينك فان القلوب بين اصبعين من أصابع الله يقلبها كيف يشاء ساعة كذا وساعة كذا وان العبد ربما وفق للخير.

Ahmad Bin Muhammad narrated to us, from his father, form Muhammad Bin Ahmad, from Musa Bin Umar, from Ibn Sinan, from Abu Saeed Al Qamaat, from Hamran who said,

‘I heard Abu Ja’farasws saying: ‘If there was a man upon your right upon a view (compatible with yours), then he changes to be upon your left (opposes your view), so do not say (anything) except for the goodness, nor disavow from him until you hear from him what you heard when he was upon your right (compatible view), for the hearts are between two Fingers from the Fingers of Allahazwj (between right and wrong), turning wherever Heazwj so Desires, sometimes such, and sometimes such, and perhaps the servant may be inclined to the goodness’.[786]

وبهذا الاسناد عن محمد بن أحمد باسناده رفعه إلى أبي عبد الله (ع) قال: لو ان مؤمنا تناول شجرة من الارض، أو كفا من تراب لبعث الله تعالى إليه من ينازعه فيه وذلك ان الله تعالى لم يجعل للمؤمن في دولة الباطل نصيبا.

And by this chain, from Muhammad Bin Ahmad, by his chain,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘If a Believer were to attain a tree from the earth, or a handful of sand, Allahazwj the High Sends to him one who disputes with him with regards to it, and that is because Allahazwj the High did not Make a share for the Believer in the state of the falsehood’.[787]

وبهذا الاسناد عن محمد بن أحمد عن يعقوب بن يزيد عن محمد بن سنان عمن ذكره عن أبي عبد الله عليه السلام قال: أخذ الله ميثاق المؤمن على أن لا يقبل قوله ولا يصدق حديثه ولا ينتصف من عدوه ولا يشفى غيظه إلا بفضيحة نفسه لان كل مؤمن ملجم.

And by this chain, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Took the Covenant of the Believer upon the stipulation (condition) that his words would not be accepted, nor would his Hadeeth be ratified, nor would he be able to take revenge from his enemies, nor would his anger subside except by bein scandalised himself, because every Believer is reined (straped)’.[788]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه عن أحمد بن محمد عن حماد بن عثمان عن أبي بصير عن أبي عبد الله (ع) قال إذا كان يوم القيامة أتى الشمس والقمر في صورة ثورين عبقريين فيقدمان بهما وبمن يعبدهما في النار وذلك انهما عبدا فرضيا.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother, from Ahmad Bin Muhammad, from Hamaad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, the sun and the moon would come in the image of two beautiful bulls, so they would be proceeded with and with the ones who worshipped these two, into the Fire, and that is because these were hypothetical servants’.[789]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن النضر بن سويد عن موسى بن بكر عن زرارة عن أبي جعفر (ع) في قول الله تعالى: (ان الصلاة كانت على المؤمنين كتابا موقوتا) قال: موجبا انما يعنى بذلك وجوبها على المؤمنين ولو كانت كما يقولون لهلك سليمان بن داود حين أخر الصلاة حتى توارت بالحجاب، لانه لو صلاها قبل أن تغيب كان وقتا ليس صلاة أطول وقتا من العصر.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Musa Bin Bakr, from Zarara,

(It has been narrated) from Abu Ja’farasws regarding the Words of the High [4:103] surely the Prayer is a timed Ordinance for the Believers. Heasws said: ‘It Means by that, it is Obligatory upon the Believers, and had it been as they (people) are saying, Suleyman Bin Dawoodas would perish when heas delayed the Prayer until the sun faded, because, had heas Prayed before the disappearance of the sun, it would have been on time, and the Prayer does not take longer than the time of Al-Asr’.[790] 

حدثني محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسن آبادي عن أحمد بن أبي عبد الله البرقي عن عبد العظيم بن عبد الله الحسني قال: حدثني علي بن جعفر عن أخيه موسى بن جعفر عن أبيه عليهما السلام قال: قال علي بن الحسين (ع) ليس لك أن تقعد مع من شئت لان الله تبارك وتعالى يقول: (إذا رأيت الذين يخوضون في آياتنا فاعرض عنهم حتى يخوضوا في حديث غيره، وأما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين) وليس لك أن تتكلم بما شئت لان الله تعالى، قال: (ولا تقف ما ليس لك به علم) ولان رسول الله صلى الله عليه وآله قال: رحم الله عبدا قال خيرا فغنم أو صمت فسلم وليس لك أن تسمع ما شئت لان الله تعالى يقول (ان السمع والبصر والفؤاد كل اولئك كان عنه مسؤلا).

Muhammad Bin Musa Bin Al Mutawakkal narrated to me, from Ali Bin Al Hassan Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Abdul Azeem Bin Abdullah Al Hasany,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws Bin Ja’farasws, from hisasws fatherasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘It is not for you to sit with whosoever you like to because Allahazwj Blessed and High is Saying [6:68] And when you see those who enter into false discourses about Our Signs, withdraw from them until they enter into some other discourse, and if the Satan causes you to forget, then do not sit after recollection with the unjust people’.

و ليس لك أن تتكلم بما شئت لأن الله عز و جل قال: وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ، و لأن رسول الله (صلى الله عليه و آله) قال: رحم الله عبدا قال خيرا فغنم، أو صمت فسلم. و ليس لك أن تسمع ما شئت، لأن الله عز و جل يقول: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا.

And it is not for you that you should speak whatsoever you like, because Allahazwj Mighty and Majestic Says [17:36] And do not follow that of which you have no knowledge of, and because Rasool-Allahsaww said: ‘May Allahazwj have Mercy upon a servant who speaks good or silently submits’. And it is not for you that you should listen to whatsoever you like because Allahazwj Mighty and Majestic is Saying [17:36] surely the hearing and the sight and the heart, all of these, shall be questioned about’.[791]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن أحمد عن أحمد ابن محمد السياري قال: حدثنا محمد بن عبد الله بن مهران الكوفي قال: حدثني حنان بن سدير عن أبيه عن أبي اسحاق الليثي قال: قلت لابي جعفر محمد بن علي الباقر عليه السلام يابن رسول الله اخبرني عن المؤمن المستبصر إذا بلغ في المعرفة وكمل هل يزنى؟ قال: اللهم لا، قلت: فيلوط؟ قال: اللهم لا، قلت: فيسرق؟ قال: لا، قلت: فيشرب الخمر؟ قال: لا، قلت: فيأتي بكبيرة من هذه الكبائر أو فاحشة من هذه الفواحش؟ قال: لا قلت: فيذنب ذنبا؟ قال: نعم هو مؤمن مذنب ملم، قلت ما معنى ملم قال: الملم بالذنب لا يلزمه ولا يصير عليه

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad Al Sayyari, from Muhammad Bin Abdullah Bin Mharan Al Kufy, from Hanan Bin Sudeyr, from his father, from Abu Is’haq Al Laysi who said,

‘I said to Abu Ja’far Muhammadasws Bin Ali Al-Baqirasws, ‘O sonasws of Rasool-Allahsaww! Inform me about the Believer, with the insight, when he reaches the complete understanding, does he commit adultery?’ Heasws said: ‘O Allahazwj! No!’ I said, ‘So does he commit sodomy?’ Heasws said: ‘O Allahazwj No!’ I said, ‘He steals?’ Heasws said: ‘No’. I said, ‘He drinks the wine?’ Heasws said: ‘No’. I said, ‘So does he go to a major sin from these major sins, or immoralities from these immoralities?’ Heasws said: ‘No’. I said, ‘So, does he commit a sin?’ Heasws said: ‘Yes. He is a Believer, sinning familiar sins’. I said, ‘What is the meaning of familiar sins?’ Heasws said: ‘The familiarity with the sins which he neither necessitates it not does he (deliberately) indulge in it’.

قال: فقلت سبحان الله ما اعجب هذا لا يزنى ولا يلوط ولا يسرق ولا يشرب الخمر ولا يأتي بكبيرة من الكبائر ولا فاحشة، فقال: لا عجب من امر الله، ان الله تعالى يفعل ما يشاء ولا يسئل عما يفعل وهم يسئلون فمم عجبت يا ابراهيم؟ سل ولا تستنكف ولا تستحي فان هذا العلم لا يتعلمه مستكبر ولا مستحي،

He (the narrator) said, ‘Glory be to Allahazwj! What strangeness it is. He neither commits adultery, nor theft, nor drinks the wine, nor comes with a major sin from the major sins, nor any immorality’. So heasws said: ‘Do not be astounded (surprised) from the Command of Allahazwj. Allahazwj Does whatever Heazwj so Desires to, and will not be questioned about what Heazwj does, and they (people) would be questioned. So what are you astounded from, O Ibrahim? Ask, and neither be averse nor be embarrassed, for in this is the knowledge; neither will the arrogant learn it nor the ashamed one’.

قلت: يابن رسول الله اني أجد من شيعتكم من يشرب الخمر ويقطع الطريق ويخيف السبل ويزنى ويلوط ويأكل الربوا ويرتكب الفواحش ويتهاون بالصلاة والصيام والزكاة ويقطع الرحم ويأتي الكبائر، فكيف هذا ولم ذاك؟ فقال: يا ابراهيم هل يختلج في صدرك شئ غير هذا، قلت: نعم يابن رسول الله اخرى اعظم من ذلك! فقال: وهو ما يا أبا اسحاق؟

I said, ‘O sonasws of Rasool-Allahsaww! I find from yourasws Shiah, one who drinks the wine, and cuts off the road (bandit), and scaring the travellers, and committing adultery, and sodomy, and consuming the usury, and indulging in the immoralities, and being careless about the Prayer, and the Fasts, and the Zakat, and cutting-off relationships, and coming to the major sins. So how is this, and why is that so?’ So heasws said: ‘O Ibrahim! Is there anything other than this in your chest which is disturbing you?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww! Another one which is more grievous than that!’ So heasws said: ‘And what is it, O Abu Is’haq?’

قال: فقلت يابن رسول الله وأجد من اعدائكم ومنا صبيكم من يكثر من الصلاة ومن الصيام ويخرج الزكاة ويتابع بين الحج والعمرة ويحرص على الجهاد ويأثر على البر وعلى صلة الارحام ويقضي حقوق اخوانه ويواسيهم من ماله ويتجنب شرب الخمر والزنا واللواط وسائر الفواحش فمم ذاك؟ ولم ذاك؟ فسره لي يابن رسول الله وبرهنه وبينه، فقد والله كثر فكري وأسهر ليلي وضاق ذرعي،

He (the narrator) said, ‘So I said, ‘O sonasws of Rasool-Allahsaww! And I find from yourasws enemies and from the Hostile ones (Nasibis), one who is frequent in the Prayers, and one who Fasts, and takes out the Zakat, and is obedient between the Hajj and the Umrah, and is greedy for the Jihad, and prefers upon the righteousness, and upon the maintenance of the relationships, and fulfils the rights of his brethren, and consoles them from his wealth, and keeps away from drinking the wine, and the adultery, and the sodomy, and rest of the immoralities. So what is that? And why is that so? Therefore, explain it to me, O sonasws of Rasool-Allahsaww, and demonstrate it, and prove it. By Allahazwj! My worries are frequent, and I stay awake at nights, and I am fed up’.

قال: فتبسم الباقر صلوات الله عليه، ثم قال: يا ابراهيم خذ اليك بيانا شافيا فيما سألت وعلما مكنونا من خزائن علم الله وسره

He (the narrator) said, ‘So, Al-Baqirasws smiled, then said: ‘O Ibrahim! Take for yourself explanations which are a healing with regards to what you have asked, and hidden knowledge from the Treasures of the Knowledge of Allahazwj, and Hisazwj Secrets.

اخبرني يا ابراهيم كيف تجد اعتقادهما قلت: يابن رسول الله اجد محبيكم وشيعتكم على ما هم فيه مما وصفته من افعالهم لو اعطي احدهما ما بين المشرق والمغرب ذهبا وفضة أن يزول عن ولايتكم ومحبتكم إلى موالاة غيركم وإلى محبتهم ما زال ولو ضربت خياشيمه بالسيوف فيكم ولو قتل فيكم ما ارتدع ولا رجع عن محبتكم وولايتكم،

Inform me, O Ibrahim! How do you find the beliefs of these two?’ I said, ‘O sonasws of Rasool-Allahsaww! I find those that love youasws, and yourasws Shiah upon what they are in, from what is described from their deeds such that if one of them is given (all the) gold what is between the East and the West that they should decline from yourasws Wilayah and yourasws love to go to the wilayah of others and to their love, they will not go, and if one were to strike their body parts with the swords regarding youasws, and even if they are killed regarding youasws, they would not turn, nor return from yourasws love and yourasws Wilayah.

ورأي الناصب على ما هو عليه مما وصفته من افعالهم لو اعطى احدكم ما بين المشرق والمغرب ذهبا وفضة أن يزول عن محبة الطواغيت وموالاتهم إلى موالاتكم ما فعل ولا زال ولو ضربت خياشيمه بالسيوف فيهم ولو قتل فيهم ما ارتدع ولا رجع وإذا سمع احدهم منقبة لكم وفضلا اشمأز من ذلك وتغير لونه ورأي كراهية ذلك في وجهه بغضا لكم وحبة لهم،

And I see the Hostile one (Nasibi) upon what he is on, from what is described from their deeds, if one of them were given (all) the gold and silver from what is between the East and the West that they should decline from the love of the tyrants and their wilayah to be upon yourasws Wilayah, he would not do it, nor would he even if his body parts were to be struck by the swords regarding them, and even if they were killed regarding them, they would not turn, nor return. And when one of them hears a lauding (Manqabat) for youasws, and virtues, he is straitened from that, and his colour changes, and I can see the abhorrence of that in his face, hatred for youasws and love for them’.

قال فتبسم الباقر عليه السلام، ثم قال: يا ابراهيم هاهنا (هلكت العامة الناصبة تصلى نارا حامية تسقى من عين آنية) ومن اجل ذلك قال تعالى (وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا) ويحك يا ابراهيم، اتدرى ما السبب والقصة في ذلك وما الذي قد خفي على الناس منه، قلت: يابن رسول الله فبينه لي واشرحه وبرهنه،

He (the narrator) said, ‘Al-Baqirasws smiled, then said: ‘O Ibrahim!  Over here, the general Muslims are destroyed [88:3] Labouring, hostile one (Nasibi) [88:4] Entering into burning fire [88:5] Made to drink from a boiling spring, and due to that Allahazwj the High Said [25:23] And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust. Woe be unto you, O Ibrahim! Do you know what is the cause and the story regarding that, and what is that which is hidden upon the people from it?’ I said, ‘O sonasws of Rasool-Allahsaww! So demonstrate it for me, and expand it, and prove it’.

قال: يا ابراهيم ان الله تبارك وتعالى لم يزل عالما قديما خلق الاشياء لا من شئ ومن زعم ان الله تعالى خلق الاشياء من شئ فقد كفر لانه لو كان ذلك الشئ الذي خلق منه الاشياء قديما معه في ازليته وهويته كان ذلك الشئ ازليا بل خلق الله تعالى الاشياء كلها لا من شئ، فكان مما خلق الله تعالى ارضا طيبة ثم فجر منها ماء عذبا زلالا فعرض عليها ولايتنا أهل البيت فقبلتها فاجرى ذلك الماء عليها سبعة أيام طبقها وعمها، ثم أنضب ذلك الماء عنها، فاخذ من صفوة ذلك الطين طينا فجعله طين الائمة عليهم السلام، ثم أخذ ثفل ذلك الطين فخلق منه شيعتنا ولو ترك طينتكم يا ابراهيم على حاله كما ترك طينتنا لكنتم ونحن شيئا واحدا،

Heasws said: ‘O Ibrahim! Allahazwj Blessed and High never ceased to be Knowledgeable from before, Created the things, not from a thing. And the one who alleges that Allahazwj the High Created the things from something, so he has blasphemed, because had it been like that, the thing which from which the things were Created would be older in their existence. But Allahazwj the High Created the things, all of them from, not from something. So, from what Allahazwj the High Created, was pure earth. Then clear water burst from it, so Heazwj Presented ourasws Wilayah of the Peopleasws of the Household, upon it. So it accepted it. So the water flowed upon it for seven days, layered upon it. Then that water drained from it. So Heazwj Took from the elite of that clay, and Made it to be the clay of the Imamasws. Then Heazwj Took the residue for that clay, so Heazwj Created ourasws Shiah from it. And had your clay been left, O Ibrahim, upon its state, just as ourasws clay was, you and usasws would have been one thing’.

قلت: يابن رسول الله فما فعل بطينتنا؟ قال اخبرك يا ابراهيم خلق الله تعالى بعد ذلك ارضا سبخة خبيثة منتنة، ثم فجر منها ماء اجاجا آسنا مالحا فعرض عليها ولايتنا أهل البيت فلم تقبلها فاجرى ذلك الماء عليها سعبة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، ثم أخذ من ذلك الطين فخلق منه الطغاة وأئمتهم، ثم مزجه بثفل طينتكم ولو ترك طينتهم على حالها ولم يمزج بطينتكم لم يشهدوا الشهادتين ولا صلوا ولا صاموا ولا زكوا ولا حجوا ولا أدوا الامانة ولا اشبهوكم في الصور وليس شئ أكبر على المؤمن من ان يرى صورة عدوه مثل صورته،

I said, ‘O sonasws of Rasool-Allahsaww! So what was done with our clay?’ Heasws said: ‘Iasws will inform you, O Ibrahim! Allahazwj the High Created a land after that, swampy, malignant, smelly. Then bitter water burst forth from it, salty. So Heazwj Presented ourasws Wilayah of the Peopleasws of the Household, upon it, but it did not accept it. So that water flowed upon it for seven days until it layered it. Then that water drained from it. Then Heazwj Took from that clay, so Heazwj Created from it, the tyrants and their leaders. Then Heazwj Blended with the residue of your clay. And had their clay been left upon its state and not mixed with your clay, they would neither have testified to the two testimonies, nor Prayed, nor Fasted, nor given Zakat, nor performed Hajj, nor paid back the entrustment, now would they have resembled you in the faces. And there is nothing greater (more grievous) upon the Believer than when he sees the face of his enemy to be similar to his face’.

قلت يابن رسول الله فما صنع بالطينتين، قال: مزج بينهما بالماء الاول والماء الثاني، ثم عركها عرك الاديم، ثم أخذ من ذلك قبضة، فقال: هذه إلى الجنة ولا ابالي، وأخذ قبضة اخرى، وقال: هذه إلى النار ولا ابالي ثم خلط بينهما ووقع من سنخ المؤمن وطينته على سنخ الكافر وطينته ووقع من سنخ الكافر وطينته على سنخ المؤمن وطينته،

I said, ‘O sonasws of Rasool-Allahsaww! So what was done with the two clays?’ Heasws said: ‘Blended between the two of them with the second water, then it was scrubbed with a scrubbing. Then Heazwj Took a Handful from that, so Heazwj Said: “These are to the Paradise and Iazwj do not Care”. And Heazwj Took another Handful, and Said: “These are to the Fire and Iazwj do not Care”. Then Heazwj Mixed the two, and from the origin of Believer and his clay fell upon the origin of the Infidel and his clay; and from the origin of the Infidel and his clay fell upon the origin of the Believer and his clay.

فما رأيته من شيعتنا من زنا أو لواط أو ترك صلاة أو صوم أو حج أو جهاد أو خيانة أو كبيرة من هذه الكبائر فهو من طينة الناصب وعنصره الذي قد مزج فيه لان من سنخ الناصب وعنصره وطينته اكتساب المآثم والفواحش والكبائر.

So what you saw from ourasws Shiah, the one who commits adultery, or sodomy, or neglects the Prayer, or Fasts, or Hajj, or Jihad, or betrays the trusts, or indulges in major sins from these major sins, so it is from the clay of the Hostile one (Nasibi) and his elements which had been mixed up, because it is from the origin of the Nasibi and his elements, and his clay, and it is his clay which attains the sins and the immoralities, and the major sins.

وما رأيت من الناصب من مواظبته على الصلاة والصيام والزكاة والحج والجهاد وابواب البر فهو من طينة المؤمن وسنخه الذي قد مزج فيه لان من سنخ المؤمن وعنصره وطينته أكتساب الحسنات واستعمال الخير واجتناب المآثم

And what you saw from the Nasibis, one who was regular upon the Prayer, and the Fasts, and the Zakat, and the Hajj, and the Jihaad, and the doors of the righteousness, so it is from the clay of the Believer and his elements which have been mixed up from the origins of the Believer and his elements, and it is his clay which attain the good deeds and working the goodness, and keeping away from the sins.

فإذا عرضت هذه الاعمال كلها على الله تعالى قال: انا عدل لا أجور ومنصف لا أظلم وحكم لا احيف ولا اميل ولا اشطط الحقوا الاعمال السيئة التي اجترحها المؤمن بسنخ الناصب وطينته، والحقوا الاعمال الحسنة التي اكتسبها الناصب بسنخ المؤمن وطينته ردوها كلها إلى أصلها، فانى أنا الله لا إله إلا أن عالم السر واخفى، وأنا المطلع على قلوب عبادي لا احيف ولا أظلم ولا الزم احدا إلا ما عرفته منه قبل ان اخلقه.

So when all these deeds are presented to Allahazwj the High, Heazwj will Say: “Iazwj am Just not tyrannous, Equitable not unjust, and Wise not prejudicial, nor would Iazwj transgress. Iazwj shall Attach the evil deeds which the Believer did by the origin of the Nasibi and his clay, and Attach the good deeds which the Nasibi did by the origin of the Believer and his clay, and Return all of these to its origins, so Isaww am Allahazwj, there is no god except for Meazwj. Iazwj am a Knower of the secrets and the concealed, and Iazwj and Iazwj am familiar of the hearts of Myazwj servants. Iazwj am neither prejudicial, not unjust, nor will Iazwj Enforce anyone except what Iazwj Recognise from him from before Iazwj Created him’. 

ثم قال الباقر عليه السلام: أقرأ يا ابراهيم هذه الآية قلت: يابن رسول الله أية آية، قال، قوله تعالى (قال معاذ الله أن يأخذ إلا من وجدنا متاعنا عنده إنا إذا لظالمون) هو في الظاهر ما تفهمونه هو والله في الباطن هذا بعينه يا ابراهيم ان للقرآن ظاهرا وباطنا ومحكما ومتشابها وناسخا ومنسوخا،

Then Al-Baqirasws said: ‘Recite this Verse, O Ibrahim!’ I said, ‘O sonasws of Rasool-Allahsaww, which Verse?’ Heasws said: ‘The Words of the High [12:79] He said: I seek Refuge with Allah that we should seize other than him with whom we found our property, for then most surely we would be unjust. It is in the apparent, what you understand it to be. By Allahazwj! In its esoteric, exactly it. O Ibrahim! For the Quran there is an apparent, and an esoteric, and a Decisive, and an Allegorical, and an Abrogating, and an Abrogated’.

ثم قال: أخبرني يا ابراهيم عن الشمس إذا طلعت وبدا شعاعها في البلدان أهو باين من القرص؟ قلت: في حال طلوعه باين، قال: أليس إذا غابت الشمس اتصل ذلك الشعاع بالقرص حتى يعود إليه؟ قلت: نعم، قال: كذلك يعود كل شئ إلى سنخه وجوهره وأصله، فإذا كان يوم القيامة نزع الله تعالى سنخ الناصب وطينته مع اثقاله وأوزاره من المؤمن فيلحقها كلها بالناصب وينزع سنخ المؤمن وطينته مع حسناته وأبواب بره واجتهاده من الناصب فيلحقها كلها بالمؤمن، افترى هاهنا ظلما أو عدوانا؟ قلت: لا يابن رسول الله،

Then heasws said: ‘Inform me, O Ibrahim, about the sun when it emerges, and initiates its rays in the cities, are these dissociated from the disc (of the sun)?’ I said, ‘In the state of its emergence these are dissociated’. Heasws said: ‘Is it not, when the sun sets, those rays are with the disc until they return to it?’ I said, ‘Yes’. Heasws said: ‘Similar to that, everything will return back to its origin and its essence, and its roots. So when it will be the Day of Judgement, Allahazwj would Strip off the origin of the Nasibi, and his clay alog with his weight and his burden from the Believer, so He azwj would Attach all of these with the Nasibi, and Strip off the origin of the Believer, and his clay, along with his good deeds, and the doors of righteousness, and his striving, away from the Nasibi, so Heazwj would Attach all of these with the Believer. Do you see any injustice or aggression over here?’ I said, ‘No, O sonasws of Rasool-Allahsaww!’.

قال: هذا والله القضاء الفاصل والحكم القاطع والعدل البين لا يسئل عما يفعل وهم يسئلون هذا يا ابراهيم الحق من ربك فلا تكم من الممترين هذا من حكم الملكوت، قلت: يابن رسول الله وما حكم الملكوت؟ قال: حكم الله حكم أنبيائه، وقصة الخضر وموسى عليهما السلام حين استصحبه، فقال: (إنك لن تستطيع معي صبرا وكيف تصبر على ما لم تحط به خبرا)

Heasws said: ‘By Allahazwj! This is the Ordained, the Decision, and the Judgement, the cutting-off (of all arguments), the Justice, the Proof, the manifest. Heazwj will not be question about what Heazwj Does, and they (people) would be questioned. This, O Ibrahim, is the Truth from your Lordazwj. So do not be from the doubters, this is from the Judgements of the Kingdom’. I said, ‘O sonasws of Rasool-Allahsaww! And what is the Judgement of the Kingdom?’ Heasws said: ‘The Judgement of Allahazwj, judgement of Hisazwj Prophetsas, and story of Al Khizras and Musaas when heas accompanied himas. So he (Al-Khizras) said [18:67] He said: Surely you cannot have patience with me [18:68] And how can you have patience upon that of which you have not got any news of?.

افهم يا إبراهيم واعقل انكر موسى على الخضر واستفظع أفعاله، حتى قال له الخضر يا موسى ما فعلته عن امرى إنما فعلته عن امر الله تعالى، من هذا ويحك يا إبراهيم قرآن يتلى وأخبار تؤثر عن الله تعالى من رد منها حرفا فقد كفر واشرك ورد على الله تعالى.

Understand, O Ibrahim, and be wiser! Musaas denied upon Al-Khizras and disapproved of hisas deeds, until Al-Khizras said to himas: ‘Ias did not do it of myas own accord, but rather Ias did it from the Command of Allahazwj the High’. Woe be unto you, O Ibrahim! From this recitation of the Quran, and the News, are Impacts from Allahazwj the High. The one who repulses one letter from it, so he has blasphemed and associated, and repulsed to Allahazwj the High’.

قال الليثي: فكأني لم أعقل الآيات وأنا أقرأها أربعين سنة إلا ذلك اليوم فقلت يابن رسول الله ما اعجب هذا تؤخذ حسنات أعدائكم فترد على شيعتكم، وتؤخذ سيئات محبيكم فترد على مبغضيكم؟! قال: أي الله الذي لا إله إلا هو فالق الحبة وبارئ النسمة وفاطر الارض والسماء ما اخبرتك إلا بالحق وما أنبئتك إلا الصدق وما ظلمهم الله، وما الله بظلام للعبيد، وان ما اخبرتك لموجود في القرآن كله، قلت: هذا بعينه يوجد في القرآن، قال: نعم يوجد في أكثر من ثلاثين موضعا في القرآن، أتحب ان اقرأ ذلك عليك؟ قلت بلى يابن رسول الله،

Al-Laysi (the narrator) said, ‘So, it was as if I had never understood the Verses except on that day, and I had been reciting these for forty years. So I said, ‘O sonas of Rasool-Allahsaww! How strange is this. Youasws would be taking the good deeds of yourasws enemies and be returning these upon youras Shiah, and youas would take the evil deeds of those that love youasws, so youasws would return them upon those that hate youasws?’ Heasws said: ‘Yes. Allahazwj is Heazwj. There is no god except from Himazwj, the Splitter of the seed, and Formulator of the person, and Originator of the earth and the sky. Did Iasws not inform you except the truth, and did Iasws not give you the news except for the true? And Allahazwj would not be unjust to them [3:182] and Allah is not in the least unjust to the servants. And Iasws have not (even) informed you of what is to be found in the Quran, all of it’. I said, ‘This exactly is to be found in the Quran?’ Heasws said: ‘Yes, it is found in more than thirty places in the Quran. Would you like that Iasws recite that to you?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww’.

فقال: قال الله تعالى (وقال الذين كفروا للذين آمنوا اتبعوا سبيلنا ولنحمل خطاياكم وما هم بحاملين من خطاياهم من شئ انهم لكاذبون وليحملن اثقالهم واثقالا مع اثقالهم) الآية، ازيدك يا ابراهيم قلت بلى يابن رسول الله

So heasws said: ‘Allahazwj the High Says [29:12] And those who disbelieve say to those who believe: Follow our way and we will bear your wrongs. And never shall they be the bearers of any of their wrongs; they are lying [29:13] And they shall carry their own burdens, and (other burdens) along with their own burdens – the Verse. Shall Iasws increase for you, O Ibrahim?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال (ليحملوا أوزارهم كاملة يوم القيامة ومن اوزار الذين يضلونهم بغير علم ألا ساء ما يزرون) اتحب ان أزيدك؟ قلت: بلى يابن رسول الله،

Heasws said: ‘[16:25] That they may bear their burdens entirely on the Day of Judgement, and (also) of the burdens of those whom they are leading astray without knowledge; Indeed, evil is what they are bearing. Would you like measws to increase for you?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال: (فاولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما) يبدل الله سيئات شيعتنا حسنات، ويبدل الله حسنات اعدائنا سيئات، وجلال الله ان هذا لمن عدله وانصافه لاراد لقضائه ولا معقب لحكمه وهو السميع العليم، ألم أبين لك أمر المزاج والطينتين من القرآن؟ قلت: بلى يابن رسول الله،

Heasws said: ‘[25:70] so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful. Allahazwj will Exchange the evil deeds of ourasws Shiah into good deeds, and Allahazwj will Exchange the good deeds of ourasws enemies into evil deeds. And the Majesty of Allahazwj is such that this is from Hisazwj Justice, and Hisazwj Fairness. There is no repelling Hisazwj Judgement, nor turning around to Hisazwj Decision, and Heazwj is the Hearing, the Knowing. Shall Iasws prove to you the matter of the mixing of the two clays from the Quran?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال: إقرأ يا ابراهيم: (الذين يجتنبون كبائر الاثم والفواحش إلا اللمم ان ربك واسع المغفرة هو اعلم بكم إذا أنشأكم من الارض) يعنى من الارض الطيبة والارض المنتنة (فلا تزكوا أنفسكم هو اعلم بمن اتقى) يقول لا يفتخر احدكم بكثرة صلاته وصيامه وزكاته ونسكه لان الله تعالى اعلم من اتقى منكم فان ذلك من قبل اللمم - وهو المزاج - ازيدك يا ابراهيم، قلت: بلى يابن رسول الله

Heasws said: ‘Recite, O Ibrahim! [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’; surely your Lord is liberal in Forgiving. He knows you best when He brings you forth from the earth – Meaning from the earth is the clay, and the earth is clayed - therefore do not attribute purity to your souls; He knows him who fears. Heazwj is Saying that let not one of you pride with the frequency of his Prayers, and his Fasts, and his Zakat, and his rituals, because Allahazwj the High Knows the one who fears among you. So in that is before the ‘Lamam’ – and it is the mixing. Shall Iasws increase for you, O Ibrahim?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’ 

قال: (كما بدأكم تعودون فريقا هدى وفريقا حق عليهم الضلالة إنهم اتخذوا الشياطين اولياء من دون الله) يعني أئمة الجور دون أئمة الحق (ويحسبون انهم مهتدون)

Heasws said: ‘[7:29] as He Originated you, so shall you also return [7:30] A party has He Guided aright and (as for another) party, straying is justly their due, surely they took the Satans for guardians besides Allah – Meaning the unjust imams besides the Imamsasws of the Truth and they reckon that they are rightly Guided’.

خذها اليك يا ابا اسحاق فو الله انه لمن غرر أحاديثنا وباطن سرايرنا ومكنون خزائننا، وانصرف ولا تطلع على سرنا احدا إلا مؤمنا مستبصرا فانك إن أذعت سرنا بليت في نفسك ومالك وأهلك وولدك.

Take it for you, O Abu Is’haq! By Allahazwj, it is from the dangerous of ourasws Hadeeth, and the esoteric of ourasws secrets, and the hidden of ourasws treasures. And leave, and do not notify ourasws secrets to anyone except for a Believer with insight, for if you were to broadcast ourasws secret, you would be afflicted with yourself, and your wealth, and your family, and your children’.[792] 

(تم الكتاب)

The book is completed

out of 410

[1] ILLAL AL SHARAIE – V 2 Ch 1 H 1

[2] ILLAL AL SHARAIE – V 2 Ch 2 H 1

[3] ILLAL AL SHARAIE – V 2 Ch 2 H 2

[4] ILLAL AL SHARAIE – V 2 Ch 3 H 1

[5] ILLAL AL SHARAIE – V 2 Ch 3 H 2

[6] ILLAL AL SHARAIE – V 2 Ch 4 H 1

[7] ILLAL AL SHARAIE – V 2 Ch 4 H 2

[8] ILLAL AL SHARAIE – V 2 Ch 4 H 3

[9] ILLAL AL SHARAIE – V 2 Ch 6 H 1

[10] ILLAL AL SHARAIE – V 2 Ch 6 H 2

[11] ILLAL AL SHARAIE – V 2 Ch 7 H 1

[12] ILLAL AL SHARAIE – V 2 Ch 8 H 1

[13] ILLAL AL SHARAIE – V 2 Ch 9 H 1

[14] ILLAL AL SHARAIE – V 2 Ch 10 H 1

[15] ILLAL AL SHARAIE – V 2 Ch 11 H 1

[16] ILLAL AL SHARAIE – V 2 Ch 11 H 2

[17] ILLAL AL SHARAIE – V 2 Ch 11 H 3

[18] ILLAL AL SHARAIE – V 2 Ch 11 H 4

[19] ILLAL AL SHARAIE – V 2 Ch 11 H 6

[20] ILLAL AL SHARAIE – V 2 Ch 11 H 7

[21] ILLAL AL SHARAIE – V 2 Ch 11 H 8

[22] ILLAL AL SHARAIE – V 2 Ch 12 H 1

[23] ILLAL AL SHARAIE – V 2 Ch 13 H 1

[24] ILLAL AL SHARAIE – V 2 Ch 14 H 1

[25] ILLAL AL SHARAIE – V 2 Ch 15 H 1

[26] ILLAL AL SHARAIE – V 2 Ch 16 H 1

[27] ILLAL AL SHARAIE – V 2 Ch 17 H 1

[28] ILLAL AL SHARAIE – V 2 Ch 18 H 1

[29] ILLAL AL SHARAIE – V 2 Ch 19 H 1

[30] ILLAL AL SHARAIE – V 2 Ch 20 H 1

[31] ILLAL AL SHARAIE – V 2 Ch 20 H 2

[32] ILLAL AL SHARAIE – V 2 Ch 20 H 3

[33] ILLAL AL SHARAIE – V 2 Ch 20 H 4

[34] ILLAL AL SHARAIE – V 2 Ch 21 H 1

[35] ILLAL AL SHARAIE – V 2 Ch 21 H 2

[36] ILLAL AL SHARAIE – V 2 Ch 24 H 1

[37] ILLAL AL SHARAIE – V 2 Ch 24 H 2

[38] ILLAL AL SHARAIE – V 2 Ch 24 H 3

[39] ILLAL AL SHARAIE – V 2 Ch 24 H 4

[40] ILLAL AL SHARAIE – V 2 Ch 25 H 1

[41] ILLAL AL SHARAIE – V 2 Ch 25 H 2

[42] ILLAL AL SHARAIE – V 2 Ch 25 H 3

[43] ILLAL AL SHARAIE – V 2 Ch 26 H 2

[44] ILLAL AL SHARAIE – V 2 Ch 26 H 3

[45] ILLAL AL SHARAIE – V 2 Ch 26 H 4

[46] ILLAL AL SHARAIE – V 2 Ch 27 H 1

[47] ILLAL AL SHARAIE – V 2 Ch 28 H 1

[48] ILLAL AL SHARAIE – V 2 Ch 29 H 1

[49] ILLAL AL SHARAIE – V 2 Ch 30 H 3

[50] ILLAL AL SHARAIE – V 2 Ch 30 H 4

[51] ILLAL AL SHARAIE – V 2 Ch 30 H 5

[52] ILLAL AL SHARAIE – V 2 Ch 30 H 6

[53] ILLAL AL SHARAIE – V 2 Ch 31 H 1

[54] ILLAL AL SHARAIE – V 2 Ch 32 H 1

[55] ILLAL AL SHARAIE – V 2 Ch 32 H 3

[56] ILLAL AL SHARAIE – V 2 Ch 32 H 4

[57] ILLAL AL SHARAIE – V 2 Ch 33 H 1

[58] ILLAL AL SHARAIE – V 2 Ch 33 H 2

[59] ILLAL AL SHARAIE – V 2 Ch 34 H 1

[60] ILLAL AL SHARAIE – V 2 Ch 35 H 1

[61] ILLAL AL SHARAIE – V 2 Ch 36 H 1

[62] ILLAL AL SHARAIE – V 2 Ch 36 H 2

[63] ILLAL AL SHARAIE – V 2 Ch 37 H 1

[64] ILLAL AL SHARAIE – V 2 Ch 38 H 1

[65] ILLAL AL SHARAIE – V 2 Ch 39 H 1

[66] ILLAL AL SHARAIE – V 2 Ch 39 H 2

[67] ILLAL AL SHARAIE – V 2 Ch 40 H 1

[68] ILLAL AL SHARAIE – V 2 Ch 41 H 1

[69] ILLAL AL SHARAIE – V 2 Ch 42 H 1

[70] ILLAL AL SHARAIE – V 2 Ch 42 H 2

[71] ILLAL AL SHARAIE – V 2 Ch 42 H 3

[72] ILLAL AL SHARAIE – V 2 Ch 42 H 4

[73] ILLAL AL SHARAIE – V 2 Ch 42 H 5

[74] ILLAL AL SHARAIE – V 2 Ch 43 H 1

[75] ILLAL AL SHARAIE – V 2 Ch 43 H 2

[76] ILLAL AL SHARAIE – V 2 Ch 45 H 1

[77] ILLAL AL SHARAIE – V 2 Ch 46 H 1

[78] ILLAL AL SHARAIE – V 2 Ch 48 H 1

[79] ILLAL AL SHARAIE – V 2 Ch 49 H 1

[80] ILLAL AL SHARAIE – V 2 Ch 50 H 1

[81] ILLAL AL SHARAIE – V 2 Ch 51 H 1

[82] ILLAL AL SHARAIE – V 2 Ch 52 H 1

[83] ILLAL AL SHARAIE – V 2 Ch 53 H 1

[84] ILLAL AL SHARAIE – V 2 Ch 55 H 1

[85] ILLAL AL SHARAIE – V 2 Ch 55 H 2

[86] ILLAL AL SHARAIE – V 2 Ch 56 H 1

[87] ILLAL AL SHARAIE – V 2 Ch 56 H 2

[88] ILLAL AL SHARAIE – V 2 Ch 56 H 3

[89] ILLAL AL SHARAIE – V 2 Ch 56 H 4

[90] ILLAL AL SHARAIE – V 2 Ch 56 H 5

[91] ILLAL AL SHARAIE – V 2 Ch 56 H 6

[92] ILLAL AL SHARAIE – V 2 Ch 56 H 7

[93] ILLAL AL SHARAIE – V 2 Ch 57 H 1

[94] ILLAL AL SHARAIE – V 2 Ch 57 H 2

[95] ILLAL AL SHARAIE – V 2 Ch 57 H 3

[96] ILLAL AL SHARAIE – V 2 Ch 58 H 1

[97] ILLAL AL SHARAIE – V 2 Ch 59 H 1

[98] ILLAL AL SHARAIE – V 2 Ch 59 H 2

[99] ILLAL AL SHARAIE – V 2 Ch 60 H 1

[100] ILLAL AL SHARAIE – V 2 Ch 60 H 2

[101] ILLAL AL SHARAIE – V 2 Ch 60 H 3

[102] ILLAL AL SHARAIE – V 2 Ch 60 H 4

[103] ILLAL AL SHARAIE – V 2 Ch 60 H 5

[104] ILLAL AL SHARAIE – V 2 Ch 60 H 6

[105] ILLAL AL SHARAIE – V 2 Ch 61 H 3

[106] ILLAL AL SHARAIE – V 2 Ch 61 H 4

[107] ILLAL AL SHARAIE – V 2 Ch 62 H 1

[108] ILLAL AL SHARAIE – V 2 Ch 63 H 1

[109] ILLAL AL SHARAIE – V 2 Ch 64 H 1

[110] ILLAL AL SHARAIE – V 2 Ch 65 H 1

[111] ILLAL AL SHARAIE – V 2 Ch 66 H 1

[112] ILLAL AL SHARAIE – V 2 Ch 67 H 1

[113] ILLAL AL SHARAIE – V 2 Ch 68 H 1

[114] ILLAL AL SHARAIE – V 2 Ch 69 H 1

[115] ILLAL AL SHARAIE – V 2 Ch 70 H 1

[116] ILLAL AL SHARAIE – V 2 Ch 70 H 2

[117] ILLAL AL SHARAIE – V 2 Ch 70 H 3

[118] ILLAL AL SHARAIE – V 2 Ch 70 H 4

[119] ILLAL AL SHARAIE – V 2 Ch 71 H 1

[120] ILLAL AL SHARAIE – V 2 Ch 71 H 2

[121] ILLAL AL SHARAIE – V 2 Ch 72 H 1

[122] ILLAL AL SHARAIE – V 2 Ch 73 H 1

[123] ILLAL AL SHARAIE – V 2 Ch 74 H 1

[124] ILLAL AL SHARAIE – V 2 Ch 75 H 1

[125] ILLAL AL SHARAIE – V 2 Ch 76 H 1

[126] ILLAL AL SHARAIE – V 2 Ch 77 H 1

[127] ILLAL AL SHARAIE – V 2 Ch 78 H 1

[128] ILLAL AL SHARAIE – V 2 Ch 79 H 1

[129] ILLAL AL SHARAIE – V 2 Ch 80 H 1

[130] ILLAL AL SHARAIE – V 2 Ch 81 H 1

[131] ILLAL AL SHARAIE – V 2 Ch 82 H 1

[132] ILLAL AL SHARAIE – V 2 Ch 82 H 2

[133] ILLAL AL SHARAIE – V 2 Ch 83 H 1

[134] ILLAL AL SHARAIE – V 2 Ch 83 H 2

[135] ILLAL AL SHARAIE – V 2 Ch 84 H 1

[136] ILLAL AL SHARAIE – V 2 Ch 84 H 2

[137] ILLAL AL SHARAIE – V 2 Ch 84 H 3

[138] ILLAL AL SHARAIE – V 2 Ch 84 H 4

[139] ILLAL AL SHARAIE – V 2 Ch 84 H 5

[140] ILLAL AL SHARAIE – V 2 Ch 84 H 6

[141] ILLAL AL SHARAIE – V 2 Ch 84 H 7

[142] ILLAL AL SHARAIE – V 2 Ch 84 H 8

[143] ILLAL AL SHARAIE – V 2 Ch 84 H 9

[144] ILLAL AL SHARAIE – V 2 Ch 85 H 1

[145] ILLAL AL SHARAIE – V 2 Ch 86 H 1

[146] ILLAL AL SHARAIE – V 2 Ch 86 H 2

[147] ILLAL AL SHARAIE – V 2 Ch 86 H 3

[148] ILLAL AL SHARAIE – V 2 Ch 86 H 4

[149] ILLAL AL SHARAIE – V 2 Ch 87 H 1

[150] ILLAL AL SHARAIE – V 2 Ch 89 H 1

[151] ILLAL AL SHARAIE – V 2 Ch 89 H 2

[152] ILLAL AL SHARAIE – V 2 Ch 89 H 4

[153] ILLAL AL SHARAIE – V 2 Ch 89 H 5

[154] ILLAL AL SHARAIE – V 2 Ch 90 H 1

[155] ILLAL AL SHARAIE – V 2 Ch 90 H 2

[156] ILLAL AL SHARAIE – V 2 Ch 90 H 3

[157] ILLAL AL SHARAIE – V 2 Ch 91 H 1

[158] ILLAL AL SHARAIE – V 2 Ch 92 H 1

[159] ILLAL AL SHARAIE – V 2 Ch 93 H 1

[160] ILLAL AL SHARAIE – V 2 Ch 93 H 2

[161] ILLAL AL SHARAIE – V 2 Ch 93 H 3

[162] ILLAL AL SHARAIE – V 2 Ch 94 H 1

[163] ILLAL AL SHARAIE – V 2 Ch 95 H 1

[164] ILLAL AL SHARAIE – V 2 Ch 96 H 1

[165] ILLAL AL SHARAIE – V 2 Ch 97 H 1

[166] ILLAL AL SHARAIE – V 2 Ch 98 H 1

[167] ILLAL AL SHARAIE – V 2 Ch 99 H 1

[168] ILLAL AL SHARAIE – V 2 Ch 100 H 1

[169] ILLAL AL SHARAIE – V 2 Ch 101 H 1

[170] ILLAL AL SHARAIE – V 2 Ch 102 H 1

[171] ILLAL AL SHARAIE – V 2 Ch 103 H 1

[172] ILLAL AL SHARAIE – V 2 Ch 103 H 2

[173] ILLAL AL SHARAIE – V 2 Ch 104 H 1

[174] ILLAL AL SHARAIE – V 2 Ch 104 H 2

[175] ILLAL AL SHARAIE – V 2 Ch 104 H 3

[176] ILLAL AL SHARAIE – V 2 Ch 105 H 1

[177] ILLAL AL SHARAIE – V 2 Ch 106 H 1

[178] ILLAL AL SHARAIE – V 2 Ch 106 H 2

[179] ILLAL AL SHARAIE – V 2 Ch 106 H 3

[180] ILLAL AL SHARAIE – V 2 Ch 107 H 1

[181] ILLAL AL SHARAIE – V 2 Ch 108 H 1

[182] ILLAL AL SHARAIE – V 2 Ch 108 H 2

[183] ILLAL AL SHARAIE – V 2 Ch 109 H 1

[184] ILLAL AL SHARAIE – V 2 Ch 110 H 1

[185] ILLAL AL SHARAIE – V 2 Ch 112 H 1

[186] ILLAL AL SHARAIE – V 2 Ch 112 H 2

[187] ILLAL AL SHARAIE – V 2 Ch 112 H 3

[188] ILLAL AL SHARAIE – V 2 Ch 112 H 4

[189] ILLAL AL SHARAIE – V 2 Ch 113 H 1

[190] ILLAL AL SHARAIE – V 2 Ch 113 H 2

[191] ILLAL AL SHARAIE – V 2 Ch 113 H 3

[192] ILLAL AL SHARAIE – V 2 Ch 113 H 4

[193] ILLAL AL SHARAIE – V 2 Ch 113 H 5

[194] ILLAL AL SHARAIE – V 2 Ch 114 H 1

[195] ILLAL AL SHARAIE – V 2 Ch 114 H 2

[196] ILLAL AL SHARAIE – V 2 Ch 114 H 3

[197] ILLAL AL SHARAIE – V 2 Ch 115 H 1

[198] ILLAL AL SHARAIE – V 2 Ch 115 H 2

[199] ILLAL AL SHARAIE – V 2 Ch 115 H 3

[200] ILLAL AL SHARAIE – V 2 Ch 115 H 4

[201] ILLAL AL SHARAIE – V 2 Ch 116 H 1

[202] ILLAL AL SHARAIE – V 2 Ch 117 H 1

[203] ILLAL AL SHARAIE – V 2 Ch 119 H 1

[204] ILLAL AL SHARAIE – V 2 Ch 120 H 1

[205] ILLAL AL SHARAIE – V 2 Ch 120 H 2

[206] ILLAL AL SHARAIE – V 2 Ch 120 H 3

[207] ILLAL AL SHARAIE – V 2 Ch 121 H 1

[208] ILLAL AL SHARAIE – V 2 Ch 122 H 1

[209] ILLAL AL SHARAIE – V 2 Ch 123 H 1

[210] ILLAL AL SHARAIE – V 2 Ch 124 H 1

[211] ILLAL AL SHARAIE – V 2 Ch 125 H 1

[212] ILLAL AL SHARAIE – V 2 Ch 125 H 2

[213] ILLAL AL SHARAIE – V 2 Ch 126 H 1

[214] ILLAL AL SHARAIE – V 2 Ch 127 H 1

[215] ILLAL AL SHARAIE – V 2 Ch 128 H 1

[216] ILLAL AL SHARAIE – V 2 Ch 129 H 1

[217] ILLAL AL SHARAIE – V 2 Ch 129 H 2

[218] ILLAL AL SHARAIE – V 2 Ch 129 H 3

[219] ILLAL AL SHARAIE – V 2 Ch 129 H 4

[220] ILLAL AL SHARAIE – V 2 Ch 130 H 1

[221] ILLAL AL SHARAIE – V 2 Ch 131 H 1

[222] ILLAL AL SHARAIE – V 2 Ch 131 H 2

[223] ILLAL AL SHARAIE – V 2 Ch 131 H 3

[224] ILLAL AL SHARAIE – V 2 Ch 131 H 4

[225] ILLAL AL SHARAIE – V 2 Ch 131 H 5

[226] ILLAL AL SHARAIE – V 2 Ch 131 H 6

[227] ILLAL AL SHARAIE – V 2 Ch 131 H 7

[228] ILLAL AL SHARAIE – V 2 Ch 131 H 8

[229] ILLAL AL SHARAIE – V 2 Ch 131 H 9

[230] ILLAL AL SHARAIE – V 2 Ch 131 H 10

[231] ILLAL AL SHARAIE – V 2 Ch 131 H 11

[232] ILLAL AL SHARAIE – V 2 Ch 131 H 12

[233] ILLAL AL SHARAIE – V 2 Ch 131 H 13

[234] ILLAL AL SHARAIE – V 2 Ch 131 H 14

[235] ILLAL AL SHARAIE – V 2 Ch 131 H 15

[236] ILLAL AL SHARAIE – V 2 Ch 131 H 16

[237] ILLAL AL SHARAIE – V 2 Ch 132 H 1

[238] ILLAL AL SHARAIE – V 2 Ch 133 H 1

[239] ILLAL AL SHARAIE – V 2 Ch 134 H 1

[240] ILLAL AL SHARAIE – V 2 Ch 135 H 1

[241] ILLAL AL SHARAIE – V 2 Ch 136 H 1

[242] ILLAL AL SHARAIE – V 2 Ch 137 H 1

[243] ILLAL AL SHARAIE – V 2 Ch 137 H 2

[244] ILLAL AL SHARAIE – V 2 Ch 137 H 3

[245] ILLAL AL SHARAIE – V 2 Ch 137 H 4

[246] ILLAL AL SHARAIE – V 2 Ch 137 H 5

[247] ILLAL AL SHARAIE – V 2 Ch 138 H 1

[248] ILLAL AL SHARAIE – V 2 Ch 138 H 2

[249] ILLAL AL SHARAIE – V 2 Ch 139 H 1

[250] ILLAL AL SHARAIE – V 2 Ch 140 H 1

[251] ILLAL AL SHARAIE – V 2 Ch 140 H 2

[252] ILLAL AL SHARAIE – V 2 Ch 140 H 3

[253] ILLAL AL SHARAIE – V 2 Ch 140 H 4

[254] ILLAL AL SHARAIE – V 2 Ch 140 H 5

[255] ILLAL AL SHARAIE – V 2 Ch 141 H 1

[256] ILLAL AL SHARAIE – V 2 Ch 142 H 1

[257] ILLAL AL SHARAIE – V 2 Ch 142 H 2

[258] ILLAL AL SHARAIE – V 2 Ch 142 H 3

[259] ILLAL AL SHARAIE – V 2 Ch 142 H 4

[260] ILLAL AL SHARAIE – V 2 Ch 142 H 5

[261] ILLAL AL SHARAIE – V 2 Ch 142 H 6

[262] ILLAL AL SHARAIE – V 2 Ch 142 H 7

[263] ILLAL AL SHARAIE – V 2 Ch 142 H 8

[264] ILLAL AL SHARAIE – V 2 Ch 143 H 1

[265] ILLAL AL SHARAIE – V 2 Ch 143 H 2

[266] ILLAL AL SHARAIE – V 2 CH 144 H 1

[267] ILLAL AL SHARAIE – V 2 CH 145 H 1

[268] ILLAL AL SHARAIE – V 2 CH 147 H 1

[269] ILLAL AL SHARAIE – V 2 CH 147 H 2

[270] ILLAL AL SHARAIE – V 2 CH 147 H 3

[271] ILLAL AL SHARAIE – V 2 CH 147 H 4

[272] ILLAL AL SHARAIE – V 2 CH 147 H 5

[273] ILLAL AL SHARAIE – V 2 CH 147 H 6

[274] ILLAL AL SHARAIE – V 2 CH 148 H 1

[275] ILLAL AL SHARAIE – V 2 CH 149 H 1

[276] ILLAL AL SHARAIE – V 2 CH 151 H 1

[277] ILLAL AL SHARAIE – V 2 CH 152 H 1

[278] ILLAL AL SHARAIE – V 2 CH 152 H 2

[279] ILLAL AL SHARAIE – V 2 CH 153 H 1 (Extract)

[280] ILLAL AL SHARAIE – V 2 CH 153 H 2

[281] ILLAL AL SHARAIE – V 2 CH 153 H 3

[282] ILLAL AL SHARAIE – V 2 CH 154 H 1

[283] ILLAL AL SHARAIE – V 2 CH 155 H 1

[284] ILLAL AL SHARAIE – V 2 CH 156 H 1

[285] ILLAL AL SHARAIE – V 2 CH 156 H 2

[286] ILLAL AL SHARAIE – V 2 CH 156 H 3

[287] ILLAL AL SHARAIE – V 2 CH 151 H 1

[288] ILLAL AL SHARAIE – V 2 CH 151 H 2

[289] ILLAL AL SHARAIE – V 2 CH 151 H 3

[290] ILLAL AL SHARAIE – V 2 CH 151 H 4

[291] ILLAL AL SHARAIE – V 2 CH 151 H 5

[292] ILLAL AL SHARAIE – V 2 CH 151 H 6

[293] ILLAL AL SHARAIE – V 2 CH 151 H 7

[294] ILLAL AL SHARAIE – V 2 CH 158 H 1

[295] ILLAL AL SHARAIE – V 2 CH 158 H 2

[296] ILLAL AL SHARAIE – V 2 CH 158 H 3

[297] ILLAL AL SHARAIE – V 2 CH 159 H 1

[298] ILLAL AL SHARAIE – V 2 CH 159 H 2

[299] ILLAL AL SHARAIE – V 2 CH 159 H 3

[300] ILLAL AL SHARAIE – V 2 CH 159 H 4

[301] ILLAL AL SHARAIE – V 2 CH 160 H 1

[302] ILLAL AL SHARAIE – V 2 CH 161 H 1

[303] ILLAL AL SHARAIE – V 2 CH 161 H 2

[304] ILLAL AL SHARAIE – V 2 CH 161 H 3

[305] ILLAL AL SHARAIE – V 2 CH 161 H 4

[306] ILLAL AL SHARAIE – V 2 CH 161 H 5

[307] ILLAL AL SHARAIE – V 2 CH 161 H 6

[308] ILLAL AL SHARAIE – V 2 CH 161 H 7

[309] ILLAL AL SHARAIE – V 2 CH 161 H 8

[310] ILLAL AL SHARAIE – V 2 CH 161 H 9

[311] ILLAL AL SHARAIE – V 2 CH 162 H 1

[312] ILLAL AL SHARAIE – V 2 CH 162 H 2

[313] ILLAL AL SHARAIE – V 2 CH 163 H 1

[314] ILLAL AL SHARAIE – V 2 CH 163 H 2

[315] ILLAL AL SHARAIE – V 2 CH 163 H 3

[316] ILLAL AL SHARAIE – V 2 CH 164 H 1

[317] ILLAL AL SHARAIE – V 2 CH 165 H 1

[318] ILLAL AL SHARAIE – V 2 CH 166 H 1

[319] ILLAL AL SHARAIE – V 2 CH 168 H 1

[320] ILLAL AL SHARAIE – V 2 CH 168 H 2

[321] ILLAL AL SHARAIE – V 2 CH 169 H 1

[322] ILLAL AL SHARAIE – V 2 CH 169 H 2

[323] ILLAL AL SHARAIE – V 2 CH 169 H 3

[324] ILLAL AL SHARAIE – V 2 CH 170 H 1

[325] ILLAL AL SHARAIE – V 2 CH 170 H 2

[326] ILLAL AL SHARAIE – V 2 CH 170 H 3

[327] ILLAL AL SHARAIE – V 2 CH 171 H 1

[328] ILLAL AL SHARAIE – V 2 CH 172 H 1

[329] ILLAL AL SHARAIE – V 2 CH 172 H 2

[330] ILLAL AL SHARAIE – V 2 CH 173 H 1

[331] ILLAL AL SHARAIE – V 2 CH 174 H 1

[332] ILLAL AL SHARAIE – V 2 CH 175 H 1

[333] ILLAL AL SHARAIE – V 2 CH 175 H 2

[334] ILLAL AL SHARAIE – V 2 CH 176 H 1

[335] ILLAL AL SHARAIE – V 2 CH 177 H 1

[336] ILLAL AL SHARAIE – V 2 CH 177 H 2

[337] ILLAL AL SHARAIE – V 2 CH 178 H 1

[338] ILLAL AL SHARAIE – V 2 CH 178 H 2

[339] ILLAL AL SHARAIE – V 2 CH 178 H 3

[340] ILLAL AL SHARAIE – V 2 CH 179 H 1

[341] ILLAL AL SHARAIE – V 2 CH 180 H 1

[342] ILLAL AL SHARAIE – V 2 CH 181 H 1

[343] ILLAL AL SHARAIE – V 2 CH 181 H 2

[344] ILLAL AL SHARAIE – V 2 CH 181 H 3

[345] ILLAL AL SHARAIE – V 2 CH 182 H 1

[346] ILLAL AL SHARAIE – V 2 CH 183 H 1

[347] ILLAL AL SHARAIE – V 2 CH 183 H 2

[348] ILLAL AL SHARAIE – V 2 CH 184 H 1a

[349] ILLAL AL SHARAIE – V 2 CH 184 H 1b

[350] ILLAL AL SHARAIE – V 2 CH 185 H 1

[351] ILLAL AL SHARAIE – V 2 CH 186 H 1

[352] ILLAL AL SHARAIE – V 2 CH 188 H 1

[353] ILLAL AL SHARAIE – V 2 CH 189 H 1

[354] ILLAL AL SHARAIE – V 2 CH 189 H 2

[355] ILLAL AL SHARAIE – V 2 CH 190 H 1

[356] ILLAL AL SHARAIE – V 2 CH 191 H 1

[357] ILLAL AL SHARAIE – V 2 CH 192 H 1

[358] ILLAL AL SHARAIE – V 2 CH 193 H 1

[359] ILLAL AL SHARAIE – V 2 CH 194 H 1

[360] ILLAL AL SHARAIE – V 2 CH 195 H 1

[361] ILLAL AL SHARAIE – V 2 CH 195 H 3

[362] ILLAL AL SHARAIE – V 2 CH 195 H 3

[363] ILLAL AL SHARAIE – V 2 CH 196 H 1

[364] ILLAL AL SHARAIE – V 2 CH 196 H 2

[365] ILLAL AL SHARAIE – V 2 CH 196 H 3

[366] ILLAL AL SHARAIE – V 2 CH 196 H 4

[367] ILLAL AL SHARAIE – V 2 CH 197 H 1

[368] ILLAL AL SHARAIE – V 2 CH 198 H 1

[369] ILLAL AL SHARAIE – V 2 CH 198 H 2

[370] ILLAL AL SHARAIE – V 2 CH 198 H 3

[371] ILLAL AL SHARAIE – V 2 CH 198 H 4

[372] ILLAL AL SHARAIE – V 2 CH 198 H 5

[373] ILLAL AL SHARAIE – V 2 CH 198 H 6

[374] ILLAL AL SHARAIE – V 2 CH 199 H 1

[375] ILLAL AL SHARAIE – V 2 CH 200 H 1

[376] ILLAL AL SHARAIE – V 2 CH 201 H 1

[377] ILLAL AL SHARAIE – V 2 CH 204 H 1

[378] ILLAL AL SHARAIE – V 2 CH 204 H 1a

[379] ILLAL AL SHARAIE – V 2 CH 205 H 1

[380] ILLAL AL SHARAIE – V 2 CH 206 H 1

[381] ILLAL AL SHARAIE – V 2 CH 207 H 1

[382] ILLAL AL SHARAIE – V 2 CH 208 H 1

[383] ILLAL AL SHARAIE – V 2 CH 209 H 1

[384] ILLAL AL SHARAIE – V 2 CH 210 H 1

[385] ILLAL AL SHARAIE – V 2 CH 210 H 2

[386] ILLAL AL SHARAIE – V 2 CH 210 H 3

[387] ILLAL AL SHARAIE – V 2 CH 210 H 4

[388] ILLAL AL SHARAIE – V 2 CH 210 H 5

[389] ILLAL AL SHARAIE – V 2 CH 210 H 6

[390] ILLAL AL SHARAIE – V 2 CH 210 H 7

[391] ILLAL AL SHARAIE – V 2 CH 210 H 8

[392] ILLAL AL SHARAIE – V 2 CH 210 H 9

[393] ILLAL AL SHARAIE – V 2 CH 210 H 10

[394] ILLAL AL SHARAIE – V 2 CH 210 H 11

[395] ILLAL AL SHARAIE – V 2 CH 210 H 12

[396] ILLAL AL SHARAIE – V 2 CH 210 H 13

[397] ILLAL AL SHARAIE – V 2 CH 210 H 14

[398] ILLAL AL SHARAIE – V 2 CH 211 H 1

[399] ILLAL AL SHARAIE – V 2 CH 212 H 1

[400] ILLAL AL SHARAIE – V 2 CH 213 H 1

[401] ILLAL AL SHARAIE – V 2 CH 213 H 2

[402] ILLAL AL SHARAIE – V 2 CH 214 H 1

[403] ILLAL AL SHARAIE – V 2 CH 215 H 1

[404] ILLAL AL SHARAIE – V 2 CH 215 H 2

[405] ILLAL AL SHARAIE – V 2 CH 216 H 1

[406] ILLAL AL SHARAIE – V 2 CH 217 H 1

[407] ILLAL AL SHARAIE – V 2 CH 218 H 1

[408] ILLAL AL SHARAIE – V 2 CH 220 H 1

[409] ILLAL AL SHARAIE – V 2 CH 221 H 1

[410] ILLAL AL SHARAIE – V 2 CH 221 H 2

[411] ILLAL AL SHARAIE – V 2 CH 221 H 3

[412] ILLAL AL SHARAIE – V 2 CH 221 H 4

[413] ILLAL AL SHARAIE – V 2 CH 221 H 5

[414] ILLAL AL SHARAIE – V 2 CH 221 H 6

[415] ILLAL AL SHARAIE – V 2 CH 221 H 7

[416] ILLAL AL SHARAIE – V 2 CH 222 H 1

[417] ILLAL AL SHARAIE – V 2 CH 222 H 2

[418] ILLAL AL SHARAIE – V 2 CH 222 H 3

[419] ILLAL AL SHARAIE – V 2 CH 222 H 4

[420] ILLAL AL SHARAIE – V 2 CH 222 H 5

[421] ILLAL AL SHARAIE – V 2 CH 222 H 6

[422] ILLAL AL SHARAIE – V 2 CH 222 H 7

[423] ILLAL AL SHARAIE – V 2 CH 222 H 8

[424] ILLAL AL SHARAIE – V 2 CH 222 H 9

[425] ILLAL AL SHARAIE – V 2 CH 222 H 10

[426] ILLAL AL SHARAIE – V 2 CH 222 H 11

[427] ILLAL AL SHARAIE – V 2 CH 222 H 12

[428] ILLAL AL SHARAIE – V 2 CH 222 H 13

[429] ILLAL AL SHARAIE – V 2 CH 222 H 14

[430] ILLAL AL SHARAIE – V 2 CH 222 H 15

[431] ILLAL AL SHARAIE – V 2 CH 222 H 16

[432] ILLAL AL SHARAIE – V 2 CH 222 H 17

[433] ILLAL AL SHARAIE – V 2 CH 222 H 18

[434] ILLAL AL SHARAIE – V 2 CH 222 H 21

[435] ILLAL AL SHARAIE – V 2 CH 222 H 22

[436] ILLAL AL SHARAIE – V 2 CH 222 H 29

[437] ILLAL AL SHARAIE – V 2 CH 222 H 30

[438] ILLAL AL SHARAIE – V 2 CH 222 H 31

[439] ILLAL AL SHARAIE – V 2 CH 222 H 32

[440] ILLAL AL SHARAIE – V 2 CH 222 H 33 (Extract)

[441] ILLAL AL SHARAIE – V 2 CH 222 H 35

[442] ILLAL AL SHARAIE – V 2 Ch 223 H 1

[443] ILLAL AL SHARAIE – V 2 Ch 223 H 2

[444] ILLAL AL SHARAIE – V 2 Ch 223 H 3

[445] ILLAL AL SHARAIE – V 2 Ch 224 H 1

[446] ILLAL AL SHARAIE – V 2 Ch 224 H 2

[447] ILLAL AL SHARAIE – V 2 Ch 224 H 3

[448] ILLAL AL SHARAIE – V 2 Ch 225 H 1

[449] ILLAL AL SHARAIE – V 2 Ch 226 H 1

[450] ILLAL AL SHARAIE – V 2 Ch 226 H 2

[451] ILLAL AL SHARAIE – V 2 Ch 227 H 1

[452] ILLAL AL SHARAIE – V 2 Ch 228 H 1

[453] ILLAL AL SHARAIE – V 2 Ch 228 H 2

[454] ILLAL AL SHARAIE – V 2 Ch 229 H 1

[455] ILLAL AL SHARAIE – V 2 Ch 229 H 2

[456] ILLAL AL SHARAIE – V 2 Ch 230 H 1

[457] ILLAL AL SHARAIE – V 2 Ch 230 H 2

[458] ILLAL AL SHARAIE – V 2 Ch 231 H 1

[459] ILLAL AL SHARAIE – V 2 Ch 231 H 2

[460] ILLAL AL SHARAIE – V 2 Ch 232 H 1

[461] ILLAL AL SHARAIE – V 2 Ch 233 H 1

[462] ILLAL AL SHARAIE – V 2 Ch 234 H 1

[463] ILLAL AL SHARAIE – V 2 Ch 235 H 1

[464] ILLAL AL SHARAIE – V 2 Ch 236 H 1

[465] ILLAL AL SHARAIE – V 2 Ch 236 H 2

[466] ILLAL AL SHARAIE – V 2 Ch 236 H 3

[467] ILLAL AL SHARAIE – V 2 Ch 236 H 4

[468] ILLAL AL SHARAIE – V 2 Ch 237 H 1

[469] ILLAL AL SHARAIE – V 2 Ch 237 H 2

[470] ILLAL AL SHARAIE – V 2 Ch 237 H 3

[471] ILLAL AL SHARAIE – V 2 Ch 237 H 4

[472] ILLAL AL SHARAIE – V 2 Ch 237 H 5

[473] ILLAL AL SHARAIE – V 2 Ch 238 H 1

[474] ILLAL AL SHARAIE – V 2 Ch 239 H 1

[475] ILLAL AL SHARAIE – V 2 Ch 239 H 2

[476] ILLAL AL SHARAIE – V 2 Ch 239 H 3

[477] ILLAL AL SHARAIE – V 2 Ch 239 H 4

[478] ILLAL AL SHARAIE – V 2 Ch 239 H 5

[479] ‘Lamam’ – The man commits the sin, so he asks Forgiveness of Allahazwj from it’

[480] ILLAL AL SHARAIE – V 2 Ch 240 H 1

[481] ILLAL AL SHARAIE – V 2 Ch 241 H 1

[482] ILLAL AL SHARAIE – V 2 Ch 242 H 2

[483] ILLAL AL SHARAIE – V 2 Ch 243 H 1

[484] ILLAL AL SHARAIE – V 2 Ch 243 H 2

[485] ILLAL AL SHARAIE – V 2 Ch 244 H 1

[486] ILLAL AL SHARAIE – V 2 Ch 245 H 1

[487] ILLAL AL SHARAIE – V 2 Ch 245 H 2

[488] ILLAL AL SHARAIE – V 2 Ch 246 H 1

[489] ILLAL AL SHARAIE – V 2 Ch 247 H 1

[490] ILLAL AL SHARAIE – V 2 Ch 247 H 2

[491] ILLAL AL SHARAIE – V 2 Ch 249 H 1

[492] ILLAL AL SHARAIE – V 2 Ch 249 H 2

[493] ILLAL AL SHARAIE – V 2 Ch 250 H 1

[494] ILLAL AL SHARAIE – V 2 Ch 251 H 1

[495] ILLAL AL SHARAIE – V 2 Ch 252 H 1

[496] ILLAL AL SHARAIE – V 2 Ch 253 H 1

[497] ILLAL AL SHARAIE – V 2 Ch 255 H 1

[498] ILLAL AL SHARAIE – V 2 Ch 256 H 1

[499] ILLAL AL SHARAIE – V 2 Ch 257 H 1

[500] ILLAL AL SHARAIE – V 2 Ch 257 H 2

[501] ILLAL AL SHARAIE – V 2 Ch 258 H 1

[502] ILLAL AL SHARAIE – V 2 Ch 258 H 2

[503] ILLAL AL SHARAIE – V 2 Ch 259 H 1

[504] ILLAL AL SHARAIE – V 2 Ch 260 H 1

[505] ILLAL AL SHARAIE – V 2 Ch 261 H 1

[506] ILLAL AL SHARAIE – V 2 Ch 262 H 1

[507] ILLAL AL SHARAIE – V 2 Ch 263 H 2

[508] ILLAL AL SHARAIE – V 2 Ch 266 H 1

[509] ILLAL AL SHARAIE – V 2 Ch 267 H 1

[510] ILLAL AL SHARAIE – V 2 Ch 269 H 1

[511] ILLAL AL SHARAIE – V 2 Ch 269 H 2

[512] ILLAL AL SHARAIE – V 2 Ch 269 H 3

[513] ILLAL AL SHARAIE – V 2 Ch 270 H 1

[514] ILLAL AL SHARAIE – V 2 Ch 271 H 1

[515] ILLAL AL SHARAIE – V 2 Ch 272 H 1

[516] ILLAL AL SHARAIE – V 2 Ch 273 H 1

[517] ILLAL AL SHARAIE – V 2 Ch 275 H 1

[518] ILLAL AL SHARAIE – V 2 Ch 276 H 1

[519] ILLAL AL SHARAIE – V 2 Ch 276 H 2

[520] ILLAL AL SHARAIE – V 2 Ch 277 H 1

[521] ILLAL AL SHARAIE – V 2 Ch 277 H 2

[522] ILLAL AL SHARAIE – V 2 Ch 278 H 1

[523] ILLAL AL SHARAIE – V 2 Ch 279 H 1

[524] ILLAL AL SHARAIE – V 2 Ch 281 H 1

[525] ILLAL AL SHARAIE – V 2 Ch 282 H 1

[526] ILLAL AL SHARAIE – V 2 Ch 282 H 2

[527] ILLAL AL SHARAIE – V 2 Ch 282 H 3

[528] ILLAL AL SHARAIE – V 2 Ch 286 H 1

[529] ILLAL AL SHARAIE – V 2 Ch 287 H 1

[530] ILLAL AL SHARAIE – V 2 Ch 288 H 1

[531] ILLAL AL SHARAIE – V 2 Ch 289 H 1

[532] ILLAL AL SHARAIE – V 2 Ch 289 H 2

[533] ILLAL AL SHARAIE – V 2 Ch 289 H 3

[534] ILLAL AL SHARAIE – V 2 Ch 289 H 4

[535] ILLAL AL SHARAIE – V 2 Ch 289 H 5

[536] ILLAL AL SHARAIE – V 2 Ch 289 H 6

[537] ILLAL AL SHARAIE – V 2 Ch 289 H 7

[538] ILLAL AL SHARAIE – V 2 Ch 289 H 8

[539] ILLAL AL SHARAIE – V 2 Ch 290 H 1

[540] ILLAL AL SHARAIE – V 2 Ch 291 H 1

[541] ILLAL AL SHARAIE – V 2 Ch 292 H 1

[542] ILLAL AL SHARAIE – V 2 Ch 293 H 1

[543] ILLAL AL SHARAIE – V 2 Ch 294 H 1

[544] ILLAL AL SHARAIE – V 2 Ch 295 H 1

[545] ILLAL AL SHARAIE – V 2 Ch 295 H 2

[546] ILLAL AL SHARAIE – V 2 Ch 295 H 3

[547] ILLAL AL SHARAIE – V 2 Ch 296 H 1

[548] ILLAL AL SHARAIE – V 2 Ch 297 H 1

[549] ILLAL AL SHARAIE – V 2 Ch 297 H 2

[550] ILLAL AL SHARAIE – V 2 Ch 298 H 1

[551] ILLAL AL SHARAIE – V 2 Ch 298 H 2

[552] ILLAL AL SHARAIE – V 2 Ch 298 H 3

[553] ILLAL AL SHARAIE – V 2 Ch 298 H 4

[554] ILLAL AL SHARAIE – V 2 Ch 298 H 5

[555] ILLAL AL SHARAIE – V 2 Ch 298 H 6

[556] ILLAL AL SHARAIE – V 2 Ch 298 H 7

[557] ILLAL AL SHARAIE – V 2 Ch 299 H 1

[558] ILLAL AL SHARAIE – V 2 Ch 300 H 1

[559] ILLAL AL SHARAIE – V 2 Ch 300 H 2

[560] ILLAL AL SHARAIE – V 2 Ch 301 H 1

[561] ILLAL AL SHARAIE – V 2 Ch 301 H 2

[562] ILLAL AL SHARAIE – V 2 Ch 302 H 1

[563] ILLAL AL SHARAIE – V 2 Ch 303 H 1

[564] ILLAL AL SHARAIE – V 2 Ch 304 H 1

[565] ILLAL AL SHARAIE – V 2 Ch 305 H 1

[566] ILLAL AL SHARAIE – V 2 Ch 305 H 2

[567] ILLAL AL SHARAIE – V 2 Ch 307 H 1

[568] ILLAL AL SHARAIE – V 2 Ch 308 H 1

[569] ILLAL AL SHARAIE – V 2 Ch 308 H 2

[570] ILLAL AL SHARAIE – V 2 Ch 309 H 1

[571] ILLAL AL SHARAIE – V 2 Ch 310 H 1

[572] ILLAL AL SHARAIE – V 2 Ch 310 H 2

[573] ILLAL AL SHARAIE – V 2 Ch 311 H 1

[574] ILLAL AL SHARAIE – V 2 Ch 312 H 1

[575] ILLAL AL SHARAIE – V 2 Ch 312 H 2

[576] ILLAL AL SHARAIE – V 2 Ch 312 H 3

[577] ILLAL AL SHARAIE – V 2 Ch 312 H 4

[578] ILLAL AL SHARAIE – V 2 Ch 312 H 5

[579] ILLAL AL SHARAIE – V 2 Ch 312 H 6

[580] ILLAL AL SHARAIE – V 2 Ch 312 H 7

[581] ILLAL AL SHARAIE – V 2 Ch 312 H 8

[582] ILLAL AL SHARAIE – V 2 Ch 312 H 9

[583] ILLAL AL SHARAIE – V 2 Ch 312 H 10

[584] ILLAL AL SHARAIE – V 2 Ch 313 H 1

[585] ILLAL AL SHARAIE – V 2 Ch 313 H 2

[586] ILLAL AL SHARAIE – V 2 Ch 314 H 1

[587] ILLAL AL SHARAIE – V 2 Ch 314 H 2

[588] ILLAL AL SHARAIE – V 2 Ch 314 H 3

[589] ILLAL AL SHARAIE – V 2 Ch 315 H 1

[590] ILLAL AL SHARAIE – V 2 Ch 315 H 2

[591] ILLAL AL SHARAIE – V 2 Ch 315 H 3

[592] ILLAL AL SHARAIE – V 2 Ch 315 H 4

[593] ILLAL AL SHARAIE – V 2 Ch 316 H 1

[594] ILLAL AL SHARAIE – V 2 Ch 317 H 1

[595] ILLAL AL SHARAIE – V 2 Ch 317 H 2

[596] ILLAL AL SHARAIE – V 2 Ch 317 H 3

[597] ILLAL AL SHARAIE – V 2 Ch 317 H 4

[598] ILLAL AL SHARAIE – V 2 Ch 317 H 5

[599] ILLAL AL SHARAIE – V 2 Ch 318 H 1

[600] ILLAL AL SHARAIE – V 2 Ch 319 H 1

[601] ILLAL AL SHARAIE – V 2 Ch 320 H 1

[602] ILLAL AL SHARAIE – V 2 Ch 321 H 1

[603] ILLAL AL SHARAIE – V 2 Ch 323 H 1

[604] ILLAL AL SHARAIE – V 2 Ch 324 H 1

[605] ILLAL AL SHARAIE – V 2 Ch 324 H 2

[606] ILLAL AL SHARAIE – V 2 Ch 324 H 3

[607] ILLAL AL SHARAIE – V 2 Ch 324 H 4

[608] ILLAL AL SHARAIE – V 2 Ch 325 H 4

[609] ILLAL AL SHARAIE – V 2 Ch 325 H 2

[610] ILLAL AL SHARAIE – V 2 Ch 325 H 3

[611] ILLAL AL SHARAIE – V 2 Ch 325 H 4

[612] ILLAL AL SHARAIE – V 2 Ch 325 H 5

[613] ILLAL AL SHARAIE – V 2 Ch 325 H 6

[614] ILLAL AL SHARAIE – V 2 Ch 325 H 7

[615] ILLAL AL SHARAIE – V 2 Ch 325 H 8

[616] ILLAL AL SHARAIE – V 2 Ch 326 H 1

[617] ILLAL AL SHARAIE – V 2 Ch 326 H 2

[618] ILLAL AL SHARAIE – V 2 Ch 326 H 3

[619] ILLAL AL SHARAIE – V 2 Ch 326 H 4

[620] ILLAL AL SHARAIE – V 2 Ch 326 H 5

[621] ILLAL AL SHARAIE – V 2 Ch 326 H 6

[622] ILLAL AL SHARAIE – V 2 Ch 326 H 7

[623] ILLAL AL SHARAIE – V 2 Ch 326 H 8

[624] ILLAL AL SHARAIE – V 2 Ch 326 H 9

[625] ILLAL AL SHARAIE – V 2 Ch 326 H 10

[626] ILLAL AL SHARAIE – V 2 Ch 326 H 11

[627] ILLAL AL SHARAIE – V 2 Ch 326 H 12

[628] ILLAL AL SHARAIE – V 2 Ch 326 H 13

[629] ILLAL AL SHARAIE – V 2 Ch 326 H 14

[630] ILLAL AL SHARAIE – V 2 Ch 326 H 15

[631] ILLAL AL SHARAIE – V 2 Ch 326 H 16

[632] ILLAL AL SHARAIE – V 2 Ch 326 H 17

[633] ILLAL AL SHARAIE – V 2 Ch 327 H 1

[634] ILLAL AL SHARAIE – V 2 Ch 328 H 1

[635] ILLAL AL SHARAIE – V 2 Ch 328 H 2

[636] ILLAL AL SHARAIE – V 2 Ch 328 H 3

[637] ILLAL AL SHARAIE – V 2 Ch 328 H 4

[638] ILLAL AL SHARAIE – V 2 Ch 329 H 1

[639] ILLAL AL SHARAIE – V 2 Ch 330 H 1

[640] ILLAL AL SHARAIE – V 2 Ch 331 H 1

[641] ILLAL AL SHARAIE – V 2 Ch 331 H 2

[642] ILLAL AL SHARAIE – V 2 Ch 332 H 1

[643] ILLAL AL SHARAIE – V 2 Ch 333 H 1

[644] ILLAL AL SHARAIE – V 2 Ch 334 H 1

[645] ILLAL AL SHARAIE – V 2 Ch 335 H 1

[646] ILLAL AL SHARAIE – V 2 Ch 336 H 1

[647] ILLAL AL SHARAIE – V 2 Ch 337 H 1

[648] ILLAL AL SHARAIE – V 2 Ch 338 H 1

[649] ILLAL AL SHARAIE – V 2 Ch 339 H 1

[650] ILLAL AL SHARAIE – V 2 Ch 339 H 1

[651] ILLAL AL SHARAIE – V 2 Ch 340 H 2

[652] ILLAL AL SHARAIE – V 2 Ch 340 H 2

[653] ILLAL AL SHARAIE – V 2 Ch 340 H 3

[654] ILLAL AL SHARAIE – V 2 Ch 340 H 4

[655] ILLAL AL SHARAIE – V 2 Ch 340 H 5

[656] ILLAL AL SHARAIE – V 2 Ch 340 H 6

[657] ILLAL AL SHARAIE – V 2 Ch 340 H 7

[658] ILLAL AL SHARAIE – V 2 Ch 341 H 1

[659] ILLAL AL SHARAIE – V 2 Ch 342 H 1

[660] ILLAL AL SHARAIE – V 2 Ch 343 H 2

[661] ILLAL AL SHARAIE – V 2 Ch 343 H 4

[662] ILLAL AL SHARAIE – V 2 Ch 343 H 6

[663] ILLAL AL SHARAIE – V 2 Ch 343 H 7

[664] ILLAL AL SHARAIE – V 2 Ch 343 H 8

[665] ILLAL AL SHARAIE – V 2 Ch 343 H 8

[666] ILLAL AL SHARAIE – V 2 Ch 345 H 1

[667] ILLAL AL SHARAIE – V 2 Ch 346 H 1

[668] ILLAL AL SHARAIE – V 2 Ch 347 H 1

[669] ILLAL AL SHARAIE – V 2 Ch 348 H 1

[670] ILLAL AL SHARAIE – V 2 Ch 349 H 1

[671] ILLAL AL SHARAIE – V 2 Ch 349 H 2

[672] ILLAL AL SHARAIE – V 2 Ch 350 H 1

[673] ILLAL AL SHARAIE – V 2 Ch 351 H 1

[674] ILLAL AL SHARAIE – V 2 Ch 352 H 1

[675] ILLAL AL SHARAIE – V 2 Ch 353 H 1

[676] ILLAL AL SHARAIE – V 2 Ch 353 H 2

[677] ILLAL AL SHARAIE – V 2 Ch 353 H 3

[678] ILLAL AL SHARAIE – V 2 Ch 353 H 4

[679] ILLAL AL SHARAIE – V 2 Ch 354 H 1

[680] ILLAL AL SHARAIE – V 2 Ch 355 H 1

[681] ILLAL AL SHARAIE – V 2 Ch 356 H 1

[682] ILLAL AL SHARAIE – V 2 Ch 357 H 1

[683] ILLAL AL SHARAIE – V 2 Ch 357 H 2

[684] ILLAL AL SHARAIE – V 2 Ch 358 H 1

[685] ILLAL AL SHARAIE – V 2 Ch 359 H 1

[686] ILLAL AL SHARAIE – V 2 Ch 359 H 2

[687] ILLAL AL SHARAIE – V 2 Ch 359 H 3

[688] ILLAL AL SHARAIE – V 2 Ch 359 H 4

[689] AL ILLAL AL SHARAIE – V 2 Ch 360 H 1

[690] AL ILLAL AL SHARAIE – V 2 Ch 361 H 1

[691] AL ILLAL AL SHARAIE – V 2 Ch 361 H 2

[692] AL ILLAL AL SHARAIE – V 2 Ch 362 H 1

[693] AL ILLAL AL SHARAIE – V 2 Ch 363 H 1

[694] AL ILLAL AL SHARAIE – V 2 Ch 363 H 2

[695] AL ILLAL AL SHARAIE – V 2 Ch 364 H 1

[696] AL ILLAL AL SHARAIE – V 2 Ch 365 H 1

[697] AL ILLAL AL SHARAIE – V 2 Ch 365 H 2

[698] AL ILLAL AL SHARAIE – V 2 Ch 366 H 1

[699] AL ILLAL AL SHARAIE – V 2 Ch 367 H 1

[700] AL ILLAL AL SHARAIE – V 2 Ch 368 H 1

[701] AL ILLAL AL SHARAIE – V 2 Ch 369 H 2

[702] AL ILLAL AL SHARAIE – V 2 Ch 369 H 3

[703] AL ILLAL AL SHARAIE – V 2 Ch 369 H 4

[704] AL ILLAL AL SHARAIE – V 2 Ch 369 H 5

[705] AL ILLAL AL SHARAIE – V 2 Ch 369 H 6

[706] AL ILLAL AL SHARAIE – V 2 Ch 370 H 1

[707] AL ILLAL AL SHARAIE – V 2 Ch 370 H 2

[708] AL ILLAL AL SHARAIE – V 2 Ch 371 H 1

[709] AL ILLAL AL SHARAIE – V 2 Ch 371 H 2

[710] AL ILLAL AL SHARAIE – V 2 Ch 371 H 3

[711] AL ILLAL AL SHARAIE – V 2 Ch 371 H 5

[712] AL ILLAL AL SHARAIE – V 2 Ch 372 H 1

[713] AL ILLAL AL SHARAIE – V 2 Ch 372 H 2

[714] AL ILLAL AL SHARAIE – V 2 Ch 373 H 1

[715] AL ILLAL AL SHARAIE – V 2 Ch 378 H 1

[716] AL ILLAL AL SHARAIE – V 2 Ch 379 H 1

[717] AL ILLAL AL SHARAIE – V 2 Ch 380 H 1

[718] AL ILLAL AL SHARAIE – V 2 Ch 382 H 1

[719] AL ILLAL AL SHARAIE – V 2 Ch 383 H 1

[720] AL ILLAL AL SHARAIE – V 2 Ch 384 H 1

[721] AL ILLAL AL SHARAIE – V 2 Ch 385 H 1

[722] AL ILLAL AL SHARAIE – V 2 Ch 385 H 2

[723] AL ILLAL AL SHARAIE – V 2 Ch 385 H 3

[724] AL ILLAL AL SHARAIE – V 2 Ch 385 H 4

[725] AL ILLAL AL SHARAIE – V 2 Ch 385 H 5

[726] AL ILLAL AL SHARAIE – V 2 Ch 385 H 6

[727] AL ILLAL AL SHARAIE – V 2 Ch 385 H 8

[728] AL ILLAL AL SHARAIE – V 2 Ch 385 H 10

[729] AL ILLAL AL SHARAIE – V 2 Ch 385 H 11

[730] AL ILLAL AL SHARAIE – V 2 Ch 385 H 13

[731] AL ILLAL AL SHARAIE – V 2 Ch 385 H 14

[732] AL ILLAL AL SHARAIE – V 2 Ch 385 H 15

[733] AL ILLAL AL SHARAIE – V 2 Ch 385 H 17

[734] AL ILLAL AL SHARAIE – V 2 Ch 385 H 18

[735] AL ILLAL AL SHARAIE – V 2 Ch 385 H 19

[736] AL ILLAL AL SHARAIE – V 2 Ch 385 H 20

[737] AL ILLAL AL SHARAIE – V 2 Ch 385 H 21

[738] AL ILLAL AL SHARAIE – V 2 Ch 385 H 22

[739] AL ILLAL AL SHARAIE – V 2 Ch 385 H 23

[740] AL ILLAL AL SHARAIE – V 2 Ch 385 H 24

[741] AL ILLAL AL SHARAIE – V 2 Ch 385 H 25

[742] AL ILLAL AL SHARAIE – V 2 Ch 385 H 26

[743] AL ILLAL AL SHARAIE – V 2 Ch 385 H 27

[744] AL ILLAL AL SHARAIE – V 2 Ch 385 H 28

[745] AL ILLAL AL SHARAIE – V 2 Ch 385 H 30

[746] AL ILLAL AL SHARAIE – V 2 Ch 385 H 31

[747] AL ILLAL AL SHARAIE – V 2 Ch 385 H 33

[748] AL ILLAL AL SHARAIE – V 2 Ch 385 H 34

[749] AL ILLAL AL SHARAIE – V 2 Ch 385 H 36

[750] AL ILLAL AL SHARAIE – V 2 Ch 385 H 37

[751] AL ILLAL AL SHARAIE – V 2 Ch 385 H 38

[752] AL ILLAL AL SHARAIE – V 2 Ch 385 H 39

[753] AL ILLAL AL SHARAIE – V 2 Ch 385 H 40

[754] AL ILLAL AL SHARAIE – V 2 Ch 385 H 41

[755] AL ILLAL AL SHARAIE – V 2 Ch 385 H 42

[756] AL ILLAL AL SHARAIE – V 2 Ch 385 H 43

[757] AL ILLAL AL SHARAIE – V 2 Ch 385 H 44 (Extract)

[758] AL ILLAL AL SHARAIE – V 2 Ch 385 H 45

[759] AL ILLAL AL SHARAIE – V 2 Ch 385 H 46

[760] AL ILLAL AL SHARAIE – V 2 Ch 385 H 47

[761] AL ILLAL AL SHARAIE – V 2 Ch 385 H 48

[762] AL ILLAL AL SHARAIE – V 2 Ch 385 H 50

[763] AL ILLAL AL SHARAIE – V 2 Ch 385 H 51

[764] AL ILLAL AL SHARAIE – V 2 Ch 385 H 52

[765] AL ILLAL AL SHARAIE – V 2 Ch 385 H 53

[766] AL ILLAL AL SHARAIE – V 2 Ch 385 H 55

[767] AL ILLAL AL SHARAIE – V 2 Ch 385 H 56

[768] AL ILLAL AL SHARAIE – V 2 Ch 385 H 57

[769] AL ILLAL AL SHARAIE – V 2 Ch 385 H 58

[770] AL ILLAL AL SHARAIE – V 2 Ch 385 H 59

[771] AL ILLAL AL SHARAIE – V 2 Ch 385 H 60

[772] AL ILLAL AL SHARAIE – V 2 Ch 385 H 61

[773] AL ILLAL AL SHARAIE – V 2 Ch 385 H 62

[774] AL ILLAL AL SHARAIE – V 2 Ch 385 H 63

[775] AL ILLAL AL SHARAIE – V 2 Ch 385 H 64

[776] AL ILLAL AL SHARAIE – V 2 Ch 385 H 65

[777] AL ILLAL AL SHARAIE – V 2 Ch 385 H 66

[778] AL ILLAL AL SHARAIE – V 2 Ch 385 H 67

[779] AL ILLAL AL SHARAIE – V 2 Ch 385 H 68

[780] AL ILLAL AL SHARAIE – V 2 Ch 385 H 69

[781] AL ILLAL AL SHARAIE – V 2 Ch 385 H 70

[782] AL ILLAL AL SHARAIE – V 2 Ch 385 H 71

[783] AL ILLAL AL SHARAIE – V 2 Ch 385 H 72

[784] AL ILLAL AL SHARAIE – V 2 Ch 385 H 73

[785] AL ILLAL AL SHARAIE – V 2 Ch 385 H 74

[786] AL ILLAL AL SHARAIE – V 2 Ch 385 H 75

[787] AL ILLAL AL SHARAIE – V 2 Ch 385 H 76

[788] AL ILLAL AL SHARAIE – V 2 Ch 385 H 77

[789] AL ILLAL AL SHARAIE – V 2 Ch 385 H 78

[790] AL ILLAL AL SHARAIE – V 2 Ch 385 H 79

[791] AL ILLAL AL SHARAIE – V 2 Ch 385 H 80

[792] AL ILLAL AL SHARAIE – V 2 Ch 385 H 81