Family Life [Nikah, Mutah, Relationship and Upbringing Children]

Introduction:

An earlier article ‘Family Life [Nikah, Mutah, Relationship and Upbringing Children]’ which was compiled and uploaded in 2007, has been updated by adding more Ahadith with Arabic text.

Adoring Women:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أُحِبُّ مِنْ دُنْيَاكُمْ إِلَّا النِّسَاءَ وَ الطِّيبَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al-Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-asws don’t love anything from your world except for the women and the perfume’.[1]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَظُنُّ رَجُلًا يَزْدَادُ فِي هَذَا الْأَمْرِ خَيْراً إِلَّا ازْدَادَ حُبّاً لِلنِّسَاءِ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin basher, from Aban, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws don’t think a man can increase goodness in this matter (Wilayah) except if he increases (his) love for the women’.[2]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ أَبِي قَتَادَةَ عَنْ رَجُلٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا تَلَذَّذَ النَّاسُ فِي الدُّنْيَا وَ الْآخِرَةِ بِلَذَّةٍ أَكْثَرَ لَهُمْ مِنْ لَذَّةِ النِّسَاءِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَواتِ مِنَ النِّساءِ وَ الْبَنِينَ إِلَى آخِرِ الْآيَةِ

A number of our companions, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Abu Qatada, from a man, from Jameel Bin Darraj who said,

‘Abu Abdullah^-asws said: ‘The people cannot enjoy pleasure in the world and the Hereafter with anything more pleasurable for them than the pleasure of the women, and these are the Words of Allah^-azwj Mighty and Majestic: It has been adorned for the people, the love of desires, from the women and the sons [3:14] – up to the end of the Verse’.

ثُمَّ قَالَ وَ إِنَّ أَهْلَ الْجَنَّةِ مَا يَتَلَذَّذُونَ بِشَيْ‏ءٍ مِنَ الْجَنَّةِ أَشْهَى عِنْدَهُمْ مِنَ النِّكَاحِ لَا طَعَامٍ وَ لَا شَرَابٍ .

Then he^-asws said: ‘And the people of the Paradise would not be enjoying with anything more desirous with them than the ‘النِّكَاحِ’ (marriage), neither the food nor the drink’.[3]

Types of Nikah:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَحِلُّ الْفَرْجُ بِثَلَاثٍ نِكَاحٍ بِمِيرَاثٍ وَ نِكَاحٍ بِلَا مِيرَاثٍ وَ نِكَاحِ مِلْكِ الْيَمِينِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The private parts (relationship with woman) are Made to be Permissible by three conditions – a marriage by Nikah (inheritance), and a (temporary) marriage without inheritance (Mutah – where inherence is not transferred), and a marriage by the possession of the right hand (slave girl)’.^[4] We will cover the first two types, as the third one is not in practice in our time.

Incentives of Nikah:

وقد روى الحسن بن علي بن أبي حمزة عن أبي عبد الله عليه السلام قال: ” قال رسول الله صلى الله عليه وآله: من تزوج أحرز نصف دينه – وفي حديث آخر – فليتق الله في النصف الباقي

Hassan bin Ali bin Abi Hamzah narrates from Imam Jafar-e-Sadiq^-asws that Imam^-asws quoted from Rasool Allah^-saww ‘He who got married has secured half of his Eman (belief), in another traditions it is recommended that a married person should fear Allah^-azwj for the protection of Deen’s other half (religion).[5]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ( عليه السلام ) قَالَ مَا أَفَادَ عَبْدٌ فَائِدَةً خَيْراً مِنْ زَوْجَةٍ صَالِحَةٍ إِذَا رَآهَا سَرَّتْهُ وَ إِذَا غَابَ عَنْهَا حَفِظَتْهُ فِي نَفْسِهَا وَ مَالِهِ .

Muhammad Bin Ismail, from Al Fazl Bin ShAzaan, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws having said: ‘A slave will not benefit with a benefit better than a righteous wife. Whenever he looks at her she delights him, and whenever he is absent from her, she preserves him (his interests) with regards to herself and his wealth’.[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ [عَنْ أَبِيهِ] عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَابٌّ مِنَ الْأَنْصَارِ فَشَكَا إِلَيْهِ الْحَاجَةَ فَقَالَ لَهُ تَزَوَّجْ

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A youth from the Helpers came over to Rasool-Allah^-saww, so he complained to him of the destitution. So he^-saww said to him: ‘Get married’.

فَقَالَ الشَّابُّ إِنِّي لَأَسْتَحْيِي أَنْ أَعُودَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَحِقَهُ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ إِنَّ لِي بِنْتاً وَسِيمَةً فَزَوَّجَهَا إِيَّاهُ قَالَ فَوَسَّعَ اللَّهُ عَلَيْهِ [قَالَ] فَأَتَى الشَّابُّ النَّبِيَّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ .

So the youth said, ‘I am too embarrassed that I should repeat to Rasool-Allah^-saww’. So a man from the Helpers met him and said, ‘I have a beautiful daughter’. So he married her to him. So Allah^-azwj Expanded (sustenance) upon him. So the youth came over to the Prophet^-saww and informed him^-saww. So Rasool-Allah^-saww said: ‘O group of youths! You must get married’.[7]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ وَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَرَكَ التَّزْوِيجَ مَخَافَةَ الْعَيْلَةِ فَقَدْ أَسَاءَ بِاللَّهِ الظَّنَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin usman, from Hareyz, from Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who neglects the marriage fearing poverty so he has distrusted Allah^-azwj with the conjecture’.[8]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ شُعَيْبِ بْنِ جَنَاحٍ عَنْ مَطَرٍ مَوْلَى مَعْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ لِلْمُؤْمِنِ فِيهَا رَاحَةٌ دَارٌ وَاسِعَةٌ تُوَارِي عَوْرَتَهُ وَ سُوءَ حَالِهِ مِنَ النَّاسِ وَ امْرَأَةٌ صَالِحَةٌ تُعِينُهُ عَلَى أَمْرِ الدُّنْيَا وَ الْآخِرَةِ وَ ابْنَةٌ يُخْرِجُهَا إِمَّا بِمَوْتٍ أَوْ بِتَزْوِيجٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Shuayb Bin Janah, from Matar, a slave of Ma’an,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There are three wherein is rest for the Believer – a spacious house veiling his privacy and the evilness of his state from the people, and a righteous woman who supports him upon the affairs of the world and the Hereafter, and a daughter whom he brings out either due to death or her marriage’.^[9]

Disadvantages of remaining un-married:

For Men:

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ وَ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ هَلْ لَكَ مِنْ زَوْجَةٍ فَقَالَ لَا فَقَالَ أَبِي وَ مَا أُحِبُّ أَنَّ لِيَ الدُّنْيَا وَ مَا فِيهَا وَ أَنِّي بِتُّ لَيْلَةً وَ لَيْسَتْ لِي زَوْجَةٌ

Ali Bin Muhammad Bin Bundar and someone else, from Ahmad Bin Abu Abdullah Al Barqy, from Ibn Fazzal and Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man came over to Abu Abdullah^-asws so he^-asws said to him: ‘Is there a wife for you?’ So he said, ‘No’. So he^-asws said: ‘My^-asws father^-asws said: ‘And I^-asws would not like it if the world and whatever is in it was to be for me^-asws, and I^-asws spend one night and there is no wife for me^-asws’.

ثُمَّ قَالَ الرَّكْعَتَانِ يُصَلِّيهِمَا رَجُلٌ مُتَزَوِّجٌ أَفْضَلُ مِنْ رَجُلٍ أَعْزَبَ يَقُومُ لَيْلَهُ وَ يَصُومُ نَهَارَهُ ثُمَّ أَعْطَاهُ أَبِي سَبْعَةَ دَنَانِيرَ ثُمَّ قَالَ لَهُ تَزَوَّجْ بِهَذِهِ ثُمَّ قَالَ أَبِي قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّخِذُوا الْأَهْلَ فَإِنَّهُ أَرْزَقُ لَكُمْ .

Then he^-asws said: ‘The two Cycles Prayed by a married man is superior than a celibate man (unmarried) who stands during the night (for Prayer) and Fasts during his day’. Then he^-asws gave him seven Dinars, then said to him: ‘Get married with these’. Then he^-asws said: ‘Rasool-Allah^-saww said: ‘Take the wife, for there would be more sustenance for you’.^[10]

وروي أن رسول الله صلى الله عليه وآله قال: ” أكثر أهل النار العزاب “

In another tradition, Rasool Allah^-saww, said, The unmarried would make a large proportion of the inhabitants of hell.[11]

For Women:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النِّسَاءَ أَنْ يَتَبَتَّلْنَ وَ يُعَطِّلْنَ أَنْفُسَهُنَّ مِنَ الْأَزْوَاجِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww forbade the women that they be celibates and delay themselves from the marriage’.^[12]

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تُعَطِّلَ نَفْسَهَا وَ لَوْ تُعَلِّقُ فِي عُنُقِهَا قِلَادَةً وَ لَا يَنْبَغِي أَنْ تَدَعَ يَدَهَا مِنَ الْخِضَابِ وَ لَوْ تَمْسَحُهَا مَسْحاً بِالْحِنَّاءِ وَ إِنْ كَانَتْ مُسِنَّةً .

Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is not befitting for the woman that she neglects herself, even if she attaches a necklace in her neck, nor is it befitting that she leaves her hand from the dyeing even if she wipes it with a touch with henna, even if she was old’.^[13]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ دَخَلَتِ امْرَأَةٌ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَتْ أَصْلَحَكَ اللَّهُ إِنِّي امْرَأَةٌ مُتَبَتِّلَةٌ فَقَالَ وَ مَا التَّبَتُّلُ عِنْدَكِ قَالَتْ لَا أَتَزَوَّجُ قَالَ وَ لِمَ قَالَتْ أَلْتَمِسُ بِذَلِكَ الْفَضْلَ فَقَالَ انْصَرِفِي فَلَوْ كَانَ ذَلِكِ فَضْلًا لَكَانَتْ فَاطِمَةُ ( عليه السلام ) أَحَقَّ بِهِ مِنْكِ إِنَّهُ لَيْسَ أَحَدٌ يَسْبِقُهَا إِلَى الْفَضْلِ .

A number of our companions, from Ahmad Bin Abu Abdullah,from Abdul Samad Bin Basheer who said,

‘A woman came over to Abu Abdullah^-asws, so she said, ‘May Allah^-azwj Keep you^-asws well! I am a celibate woman’. So he^-asws said: ‘And what is the celibacy with you?’ She said, ‘I do not get married’. He^-asws said: ‘And why (not)?’ She said, ‘I seek the merit by that’. He^-asws said: ‘Leave! If that was meritorious, Fatima^-asws would have been more rightful with it than you, for there is no one who precedes her^-asws to the merit’.^[14]

Searching for a Wife to Be:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَالِكِ بْنِ أَشْيَمَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَزَوَّجُوا سَمْرَاءَ عَيْنَاءَ عَجْزَاءَ مَرْبُوعَةً فَإِنْ كَرِهْتَهَا فَعَلَيَّ مَهْرُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Mallik Bin Asheym, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Marry a brunette (nor very white nor too dark), of large eyes (and) buttocks, of a medium stature, so if you dislike her, then her dowry would be upon me^-asws’.^[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْجَمِيلَةُ تَقْطَعُ الْبَلْغَمَ وَ الْمَرْأَةُ السَّوْءَاءُ تُهَيِّجُ الْمِرَّةَ السَّوْدَاءَ .

Muhammad Bin Yahya, from Muhammad Bin Abu Al Qasim, from his father,

(It has been narrated) raising it from Abu Abdullah^-asws having said: ‘The beautiful woman cuts the phlegm and the terrible woman stirs the black bile’.^[16]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّمَا الْمَرْأَةُ قِلَادَةٌ فَانْظُرْ إِلَى مَا تَقَلَّدُهُ

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

‘I heard Abu Abdullah^-asws saying: ‘But rather, the woman is a necklace, therefore consider what you would be wearing’.

قَالَ وَ سَمِعْتُهُ يَقُولُ لَيْسَ لِلْمَرْأَةِ خَطَرٌ لَا لِصَالِحَتِهِنَّ وَ لَا لِطَالِحَتِهِنَّ أَمَّا صَالِحَتُهُنَّ فَلَيْسَ خَطَرُهَا الذَّهَبَ وَ الْفِضَّةَ بَلْ هِيَ خَيْرٌ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ أَمَّا طَالِحَتُهُنَّ فَلَيْسَ التُّرَابُ خَطَرَهَا بَلِ التُّرَابُ خَيْرٌ مِنْهَا .

He (the narrator) said, ‘And I heard him^-asws saying: ‘No value can be placed for the woman, neither a righteous one nor a wicked one. As for the righteous one, so her value is not the gold and the silver, but she is better than the gold and the silver; and as for the wicked one, so her value is not the dirt, but the dirt is better than her’.^[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) اخْتَارُوا لِنُطَفِكُمْ فَإِنَّ الْخَالَ أَحَدُ الضَّجِيعَيْنِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘Choose (a depository – mother of your children) for your seed, for the maternal uncle is one of the two close associates’.^[18]

وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْكِحُوا الْأَكْفَاءَ وَ انْكِحُوا فِيهِمْ وَ اخْتَارُوا لِنُطَفِكُمْ .

And by his chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Marry the matches and marry among them, and choose for your seed’ (mother of your children).^[19]

وَ بِإِسْنَادِهِ قَالَ قَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَطِيباً فَقَالَ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ خَضْرَاءَ الدِّمَنِ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا خَضْرَاءُ الدِّمَنِ قَالَ الْمَرْأَةُ الْحَسْنَاءُ فِي مَنْبِتِ السَّوْءِ .

And by his chain,

‘He^-asws said: ‘Rasool-Allah^-saww stood up to address, so he^-saww said: ‘O you people! Beware of the green (plant growing in) the dump (filth)!’ It was said, ‘O Rasool-Allah^-saww! And what is the green (plant growing in) the dump (filth)?’ He^-saww said: ‘The beautiful woman grown up in the evil (environment)’.^[20]

Marry for Religion and not for wealth and beauty:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَتَى رَجُلٌ النَّبِيَّ ( صلى الله عليه وآله ) يَسْتَأْمِرُهُ فِي النِّكَاحِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) انْكِحْ وَ عَلَيْكَ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ .

A number of our companions, from Sahl Bin Ziyad, form Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘A man came over to the Prophet^-saww for instructions regarding the marriage. So Rasool-Allah^-saww said: ‘Marry, and upon you is to (marry the one with) the Religion, to be nourished by your hands’.^[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ لِجَمَالِهَا أَوْ مَالِهَا وُكِلَ إِلَى ذَلِكَ وَ إِذَا تَزَوَّجَهَا لِدِينِهَا رَزَقَهُ اللَّهُ الْجَمَالَ وَ الْمَالَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from AL Fazl Bin ShAzaan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man marries the woman due to her beauty, or her wealth, he would be left alone to those (without prosperity), and when he marries her for her Religion, Allah^-azwj will Grace to him the beauty (in his wife) as well as the wealth’.^[22]

Marry for Seeking Children:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا نَبِيَّ اللَّهِ إِنَّ لِي ابْنَةَ عَمٍّ قَدْ رَضِيتُ جَمَالَهَا وَ حُسْنَهَا وَ دِينَهَا وَ لَكِنَّهَا عَاقِرٌ فَقَالَ لَا تَزَوَّجْهَا إِنَّ يُوسُفَ بْنَ يَعْقُوبَ لَقِيَ أَخَاهُ فَقَالَ يَا أَخِي كَيْفَ اسْتَطَعْتَ أَنْ تَتَزَوَّجَ النِّسَاءَ بَعْدِي فَقَالَ إِنَّ أَبِي أَمَرَنِي وَ قَالَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ لَكَ ذُرِّيَّةٌ تُثْقِلُ الْأَرْضَ بِالتَّسْبِيحِ فَافْعَلْ

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to Rasool-Allah^-saww, so he said, ‘O Prophet^-saww of Allah^-azwj! I have a daughter of an uncle whose beauty I am pleased with, and her gracefulness, and her Religion, but she is barren’. So he^-saww said: ‘Do not marry her. Yusuf^-as Bin Yaqoub^-as met his^-as brother, so he^-asws said, ‘O my brother, how did you marry the women after me^-as?’ So he said, ‘My father^-as instructed me and said: ‘Try to the extent of your ability that there should be offspring for you who would make the earth heavy with the Glorification (of Allah^-azwj)’ So I did’.

قَالَ فَجَاءَ رَجُلٌ مِنَ الْغَدِ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَهُ مِثْلَ ذَلِكَ فَقَالَ لَهُ تَزَوَّجْ سَوْءَاءَ وَلُوداً فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا السَّوْءَاءُ قَالَ الْقَبِيحَةُ .

He^-asws said: ‘A man came the next day to the Prophet^-saww, so he said similar to that. So he^-saww said to him: ‘Marry the child-bearing unfamiliar one, for I^-saww would express pride with you all with the community on the Day of Judgement’. So I said to Abu Abdullah^-asws, ‘What is the terrible one?’ He^-asws said: ‘The ugly one’.^[23]

الْحَسَنُ بْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجُوا بِكْراً وَلُوداً وَ لَا تَزَوَّجُوا حَسْنَاءَ جَمِيلَةً عَاقِراً فَإِنِّي أُبَاهِي بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ .

Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Marry a virgin (or) a child-bearer, and do not marry for the looks, nor a barren, for I^-saww would be priding with you among the communities, on the Day of Judgement’.^[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سَعِيدٍ الرَّقِّيِّ قَالَ حَدَّثَنِي سُلَيْمَانُ بْنُ جَعْفَرٍ الْجَعْفَرِيُّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرَجُلٍ تَزَوَّجْهَا سَوْءَاءَ وَلُوداً وَ لَا تَزَوَّجْهَا حَسْنَاءَ عَاقِراً فَإِنِّي مُبَاهٍ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ أَ وَ مَا عَلِمْتَ أَنَّ الْوِلْدَانَ تَحْتَ الْعَرْشِ يَسْتَغْفِرُونَ لآِبَائِهِمْ يَحْضُنُهُمْ إِبْرَاهِيمُ وَ تُرَبِّيهِمْ سَارَةُ فِي جَبَلٍ مِنْ مِسْكٍ وَ عَنْبَرٍ وَ زَعْفَرَانٍ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Saeed Al Raqqy, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Rasool-Allah^-saww said to a man: ‘Marry ‘سَوْءَاءَ’ the child-bearing one, but do not marry a good looking barren woman, for I^-saww would be priding with you all (among) the communities on the Day of Judgement; or do you not know that the children are seeking Forgiveness for their parents beneath the Throne. Ibrahim^-as is cuddling them and Sarah^-as is nourishing them in a mountain of Musk and Amber and Saffron’.^[25]

The Best Qualities of Women:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ صَاحِبَتِي هَلَكَتْ وَ كَانَتْ لِي مُوَافِقَةً وَ قَدْ هَمَمْتُ أَنْ أَتَزَوَّجَ فَقَالَ لِيَ انْظُرْ أَيْنَ تَضَعُ نَفْسَكَ وَ مَنْ تُشْرِكُهُ فِي مَالِكَ وَ تُطْلِعُهُ عَلَى دِينِكَ وَ سِرِّكَ فَإِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَبِكْراً تُنْسَبُ إِلَى الْخَيْرِ وَ إِلَى حُسْنِ الْخُلُقِ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘I said to Abu Abdullah^-asws, ‘My female companion died and she was compatible for me and I have thought about getting married’. So he^-asws said to me: ‘Consider where you are placing yourself and the one you are associating in your wealth, and aspiring to be upon your Religion, and your secrets. So if it was inevitable to do, so (get married to) a virgin who has been linked to goodness, and to good mannerisms.

وَ اعْلَمْ أَنَّهُنَّ كَمَا قَالَ .أَلَا إِنَّ النِّسَاءَ خُلِقْنَ شَتَّى فَمِنْهُنَّ الْغَنِيمَةُ وَ الْغَرَامُ‏ وَ مِنْهُنَّ الْهِلَالُ إِذَا تَجَلَّى لِصَاحِبِهِ وَ مِنْهُنَّ الظَّلَامُ‏ فَمَنْ يَظْفَرْ بِصَالِحِهِنَّ يَسْعَدْ وَ مَنْ يُغْبَنْ فَلَيْسَ لَهُ انْتِقَامُوَ

And know that they (women) are as just as if has been said, ‘Indeed! The women are of various etiquettes – so from them is the beneficial, and the loss maker, and from them is the crescent shining for her companion, and from them is the darkness. So the one who succeeds with a righteous one would be fortunate, and the one who is cheated so it is not for him that he takes revenge.

هُنَّ ثَلَاثٌ فَامْرَأَةٌ وَلُودٌ وَدُودٌ تُعِينُ زَوْجَهَا عَلَى دَهْرِهِ لِدُنْيَاهُ وَ آخِرَتِهِ وَ لَا تُعِينُ الدَّهْرَ عَلَيْهِ وَ امْرَأَةٌ عَقِيمَةٌ لَا ذَاتُ جَمَالٍ وَ لَا خُلُقٍ وَ لَا تُعِينُ زَوْجَهَا عَلَى خَيْرٍ وَ امْرَأَةٌ صَخَّابَةٌ وَلَّاجَةٌ هَمَّازَةٌ تَسْتَقِلُّ الْكَثِيرَ وَ لَا تَقْبَلُ الْيَسِيرَ .

They are three (types) – A child bearing woman of cordiality and supportive of her husband all the time for his world and his Hereafter, and she does not spend time against him; and a sterile (barren) woman, not with any beauty nor manners, and she does not assist her husband upon goodness; and a vociferous (loud) woman, a fault-finder, belittling the lot, and not accepting the little’.^[26]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ نِسَاءِ أُمَّتِي أَصْبَحُهُنَّ وَجْهاً وَ أَقَلُّهُنَّ مَهْراً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best woman of my^-saww community is the one who is with a beautiful face and of a small dowry’.^[27]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَيْرُ نِسَائِكُمُ الْخَمْسُ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الْخَمْسُ قَالَ الْهَيِّنَةُ اللَّيِّنَةُ الْمُؤَاتِيَةُ الَّتِي إِذَا غَضِبَ زَوْجُهَا لَمْ تَكْتَحِلْ بِغُمْضٍ حَتَّى يَرْضَى وَ إِذَا غَابَ عَنْهَا زَوْجُهَا حَفِظَتْهُ فِي غَيْبَتِهِ فَتِلْكَ عَامِلٌ مِنْ عُمَّالِ اللَّهِ وَ عَامِلُ اللَّهِ لَا يَخِيبُ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ismail Bin Mihran, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The best of your women have five (qualities)’. It was said, ‘O Amir Al-Momineen^-asws! And what are the five?’ He^-asws said: ‘The modest, the kind, the supportive, the one who when her husband is angered would not neglect him even for the blink of an eye until he is pleased, and when her husband is absent she would protect him (his interests) during his absence. Thus, that is a worker from the workers of Allah^-azwj, and a worker of Allah^-azwj will not fail’.[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَا اسْتَفَادَ امْرُؤٌ مُسْلِمٌ فَائِدَةً بَعْدَ الْإِسْلَامِ أَفْضَلَ مِنْ زَوْجَةٍ مُسْلِمَةٍ تَسُرُّهُ إِذَا نَظَرَ إِلَيْهَا وَ تُطِيعُهُ إِذَا أَمَرَهَا وَ تَحْفَظُهُ إِذَا غَابَ عَنْهَا فِي نَفْسِهَا وَ مَالِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws, from his forefathers^-asws having said: ‘The Prophet^-saww said: ‘A Muslim person did not benefit with a benefit after Al-Islam superior than a Muslim wife who delights him when he looks at her, and obeys him when he instructs her, and preserves him (his interests) when he is absent from her with regards to herself and his wealth’.[29]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ كُنَّا عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ إِنَّ خَيْرَ نِسَائِكُمُ الْوَلُودُ الْوَدُودُ الْعَفِيفَةُ الْعَزِيزَةُ فِي أَهْلِهَا الذَّلِيلَةُ مَعَ بَعْلِهَا الْمُتَبَرِّجَةُ مَعَ زَوْجِهَا الْحَصَانُ عَلَى غَيْرِهِ الَّتِي تَسْمَعُ قَوْلَهُ وَ تُطِيعُ أَمْرَهُ وَ إِذَا خَلَا بِهَا بَذَلَتْ لَهُ مَا يُرِيدُ مِنْهَا وَ لَمْ تَبَذَّلْ كَتَبَذُّلِ الرَّجُلِ .

A number of our companions, form Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, form his father, altogether from Al Hassan Bin Mahboub, form Ali Bin Raib, form Abu Hamza who said,

‘I heard Jabir Bin Abdullah saying, ‘We were in the presence of the Prophet^-saww, so he^-saww said: ‘The best of your women are the child-bearing, the cordial, the chaste, the dear among her family, humble with her husband, the welcoming with her husband, the fortress upon others, one who listens to his words and obeys his instructions, and whenever he is alone with her she gives him whatever he wants from her, and she does not show vulgar manners as man does’.[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَيْرُ نِسَائِكُمُ الَّتِي إِذَا خَلَتْ مَعَ زَوْجِهَا خَلَعَتْ لَهُ دِرْعَ الْحَيَاءِ وَ إِذَا لَبِسَتْ لَبِسَتْ مَعَهُ دِرْعَ الْحَيَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al barqy, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The best of your women is the one who, when she is alone with her husband, puts off the shield of shyness, and when she dresses up, she dresses up for him a shield of shyness’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ نِسَاءِ أُمَّتِي أَصْبَحُهُنَّ وَجْهاً وَ أَقَلُّهُنَّ مَهْراً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best woman of my^-saww community is the one who is with a beautiful face and of a small dowry’.[32]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ مُعَاذٍ الْجَوْهَرِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ نِسَائِكُمُ الطَّيِّبَةُ الطَّعَامِ الطَّيِّبَةُ الرِّيحِ الَّتِي إِنْ أَنْفَقَتْ أَنْفَقَتْ بِمَعْرُوفٍ وَ إِنْ أَمْسَكَتْ أَمْسَكَتْ بِمَعْرُوفٍ فَتِلْكَ عَامِلٌ مِنْ عُمَّالِ اللَّهِ وَ عَامِلُ اللَّهِ لَا يَخِيبُ .

Humeyd Bin Ziyad, from Al Hassan Bin Musa Al Khashab, from Al Hassan Bin Ali Bin Yusuf Bin Baqa’a, from Moaz Al Jowhary, from Amro Bin Jami’e,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of your women is the good cook, the aromatic with perfume; when she spends, spends with the moderation, and if she is silent, she is silent with moderation. Thus, that is a worker from the workers of Allah^-azwj, and a worker of Allah^-azwj will not fail’.[33]

The most evil of the women ‘شِرَارِ النِّسَاءِ’:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مِنْ دُعَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَعُوذُ بِكَ مِنِ امْرَأَةٍ تُشَيِّبُنِي قَبْلَ مَشِيبِي .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was from the supplications of Rasool-Allah^-saww: ‘I^-saww seek Refuge from a woman who ages me^-saww before my^-saww age’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِشِرَارِ نِسَائِكُمْ الذَّلِيلَةُ فِي أَهْلِهَا الْعَزِيزَةُ مَعَ بَعْلِهَا الْعَقِيمُ الْحَقُودُ الَّتِي لَا تَوَرَّعُ مِنْ قَبِيحٍ الْمُتَبَرِّجَةُ إِذَا غَابَ عَنْهَا بَعْلُهَا الْحَصَانُ مَعَهُ إِذَا حَضَرَ لَا تَسْمَعُ قَوْلَهُ وَ لَا تُطِيعُ أَمْرَهُ وَ إِذَا خَلَا بِهَا بَعْلُهَا تَمَنَّعَتْ مِنْهُ كَمَا تَمَنَّعُ الصَّعْبَةُ عَنْ رُكُوبِهَا لَا تَقْبَلُ مِنْهُ عُذْراً وَ لَا تَغْفِرُ لَهُ ذَنْباً .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yaha, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, form Ali Bin Raib, from Abu Hamza, from Jabir Bin Abdullah who said,

‘I heard him^-asws saying: ‘Rasool-Allah^-saww said: ‘Shall I inform you all with the most evil of your women? (She is the one who is) the disgraced among her family, and (despite being) dear with her husband, she is the sterile, the vengeful, who does not have any qualms from ugliness, the welcoming (to others) whenever her husband is absent from her, the one who is reserved when she is with him; whenever he is present she does not listen to his words nor does she obey his instructions; and whenever he husband is alone with her she prevents him just like the stubborn animal prevents from being ridden, not accepting any excuses from him nor forgiving any of his mistakes’.^[35]

Falling in ‘Love’ is a Wrath of Allah^-azwj:

حدثنا محمد بن على ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن محمد بن علي الكوفي عن محمد بن سنان عن المفضل بن عمر قال: سألت أبا عبد الله جعفر بن محمد الصادق ” ع ” عن العشق فقال قلوب خلت من ذكر الله فاذاقها الله حب غيره.

Muhammad Bin Ali Majalawiya narrated to us, from an unlce of Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah Ja’far^-asws Bin Muhammad^-asws was asked about the ‘Al-Ishiq’ (falling in love with someone), so he^-asws said: ‘The hearts which are empty from the Remembrance of Allah^-azwj, so Allah^-azwj (Punishes those by) Making them taste the love of other than Him^-azwj’ (so they suffer due to lack of sleep, being restless and unable to focus on Ibadah).^[36]

Arranged/Love Marriages?

Men:

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ امْرَأَةً وَ إِنَّ أَبَوَيَّ أَرَادَا غَيْرَهَا قَالَ تَزَوَّجِ الَّتِي هَوِيتَ وَ دَعِ الَّتِي يَهْوَى أَبَوَاكَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ali Bin Al Hassan Bin Rabaat, from Habeeb Al Khash’amy, from Ibn Abu Yafour,

Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘I want to marry a woman, but my parents want (me to marry with) someone else’. He^-asws said: ‘Marry the one who (you) desire and leave the one whom your parent’s desire’.^[37]

Women:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا وَ إِنْ قَالَتْ زَوِّجْنِي فُلَاناً فَلْيُزَوِّجْهَا مِمَّنْ تَرْضَى وَ الْيَتِيمَةُ فِي حِجْرِ الرَّجُلِ لَا يُزَوِّجْهَا إِلَّا بِرِضَاهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullah^-asws regarding a man who wants to get his sister married off. He^-asws said: ‘He can permit it, so if she remains silent, so it is her agreement, but if she refuses, he cannot get her married; and if she says, ‘Get me married to so and so’, so let him get married to the one she is pleased with; and (as for) the orphan who is in the care of the man, he cannot get her married off except by her consent’.^[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْجَارِيَةِ يُزَوِّجُهَا أَبُوهَا بِغَيْرِ رِضًا مِنْهَا قَالَ لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ إِذَا أَنْكَحَهَا جَازَ نِكَاحُهُ وَ إِنْ كَانَتْ كَارِهَةً

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

(It has been narrated) from Abu Abdullah^-asws regarding the girl getting married off by her father without her consent. He^-asws said: ‘There is no command with her with her father. If he was to get her married off, the marriage would be allowed, even if she dislikes it’.

قَالَ وَ سُئِلَ عَنْ رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا .

He (the narrator) said, ‘And he^-asws was asked about a man who wanted to get his sister married off. He^-asws said: ‘He can permit her, and if she remains silent, so it is her agreement, but if she refuses, he cannot get her married’.^[39]

Same Gender Marriages are Forbidden

أَحْمَدُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ فِي شِيعَتِنَا فَلَمْ يَكُنْ فِيهِمْ ثَلَاثَةُ أَشْيَاءَ مَنْ يَسْأَلُ فِي كَفِّهِ وَ لَمْ يَكُنْ فِيهِمْ أَزْرَقُ أَخْضَرُ وَ لَمْ يَكُنْ فِيهِمْ مَنْ يُؤْتَى فِي دُبُرِهِ .

Ahmad, from Ali Bin Asbaat, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whatever there was among our^-asws Shias, but there will never come to be among them three things – the one who begs in his hand; and there will never be among them a blue-eyed, a green-eyed; and they would not come to be among them the one who invites others to his behind’.^[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عُمَرَ بْنِ يَزِيدَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أُحِبُّ الصِّبْيَانَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَتَصْنَعُ مَا ذَا قَالَ أَحْمِلُهُمْ عَلَى ظَهْرِي فَوَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ عَلَى جَبْهَتِهِ وَ وَلَّى وَجْهَهُ عَنْهُ فَبَكَى الرَّجُلُ فَنَظَرَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَأَنَّهُ رَحِمَهُ فَقَالَ إِذَا أَتَيْتَ بَلَدَكَ فَاشْتَرِ جَزُوراً سَمِيناً وَ اعْقِلْهُ عِقَالًا شَدِيداً وَ خُذِ السَّيْفَ فَاضْرِبِ السَّنَامَ ضَرْبَةً تَقْشِرُ عَنْهُ الْجِلْدَةَ وَ اجْلِسْ عَلَيْهِ بِحَرَارَتِهِ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, and Muhammad Bin Yahya, from Musa Bin Al Hassan, from Umar Bin Ali Bin Umar Bin Yazeed, from Muhammad Bin Umar, from his brother Al Husayn, from his father Umar Bin Yazeed who said,

‘I was in the presence of Abu Abdullah^-asws, and in his^-asws presence was a man who said to him^-asws, ‘May I be sacrificed for you^-asws! I love the children’. So Abu Abdullah^-asws said to him: ‘So what is it that you do?’ He said, ‘I carry them upon my back’. So Abu Abdullah^-asws placed his^-asws hand upon his forehead and turned his^-asws face away from him. So the man wept, and Abu Abdullah^-asws looked at him as if he^-asws pitied him, and he^-asws said: ‘When you go to your city, so buy a fat camel and tie it with an intense tying, and take the sword and strike the hump with a striking, taking off its skin, and sit upon it with its heat’.

فَقَالَ عُمَرُ فَقَالَ الرَّجُلُ فَأَتَيْتُ بَلَدِي فَاشْتَرَيْتُ جَزُوراً فَعَقَلْتُهُ عِقَالًا شَدِيداً وَ أَخَذْتُ السَّيْفَ فَضَرَبْتُ بِهِ السَّنَامَ ضَرْبَةً وَ قَشَرْتُ عَنْهُ الْجِلْدَ وَ جَلَسْتُ عَلَيْهِ بِحَرَارَتِهِ فَسَقَطَ مِنِّي عَلَى ظَهْرِ الْبَعِيرِ شِبْهُ الْوَزَغِ أَصْغَرُ مِنَ الْوَزَغِ وَ سَكَنَ مَا بِي .

So Umar (the narrator) said, ‘So the man said (afterwards), ‘I went to my city and bought a camel, and I tied it down with an intense tying, and took the sword, so I struck the hump with it with a strike, and then took the skin off it, and I sat upon it with its heat. So there dropped from me, upon the back of the camel, something resembling the lizard, being smaller than the lizard, and what was with me settled down’.^[41]

Responsibilities of a Wife:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ سَعْدِ بْنِ أَبِي عَمْرٍو الْجَلَّابِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا امْرَأَةٍ بَاتَتْ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ فِي حَقٍّ لَمْ تُقْبَلْ مِنْهَا صَلَاةٌ حَتَّى يَرْضَى عَنْهَا وَ أَيُّمَا امْرَأَةٍ تَطَيَّبَتْ لِغَيْرِ زَوْجِهَا لَمْ تُقْبَلْ مِنْهَا صَلَاةٌ حَتَّى تَغْتَسِلَ مِنْ طِيبِهَا كَغُسْلِهَا مِنْ جَنَابَتِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhammad Bin Al Fuzayl, from Sa’ad Bin Abu Amro Al Jallab who said,

‘Abu Abdullah^-asws said: ‘’ whichever woman (a wife) spends a night and her husband is angered upon her regarding a right, her Salat would not be Accepted until she pleases him from it; and whichever woman perfumes herself for other than her husband, her Salat would not be Accepted from her until she bathes herself and removes that perfume (its) like she bathes from her sexual impurities’.^[42]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَتَبَ اللَّهُ الْجِهَادَ عَلَى الرِّجَالِ وَ النِّسَاءِ فَجِهَادُ الرَّجُلِ بَذْلُ مَالِهِ وَ نَفْسِهِ حَتَّى يُقْتَلَ فِي سَبِيلِ اللَّهِ وَ جِهَادُ الْمَرْأَةِ أَنْ تَصْبِرَ عَلَى مَا تَرَى مِنْ أَذَى زَوْجِهَا وَ غَيْرَتِهِ وَ فِي حَدِيثٍ آخَرَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ

Ali ibn Ibrahim has narrated from his father, who from abu al-Jawza’ who from al-Hussain ibn ‘Ulwan, who from Sa’d ibn Tarif, who from al-Asbagh ibn Nubatah who has said the following:

“Amir-ul-Momineen^-asws has said, ‘Allah^-azwj has Made Jihad obligatory upon men and women. Jihad of a man is making his wealth and soul available until he is killed in the way of Allah^-azwj. Jihad of a woman is exercising patience when facing hardships caused by her husband and because of his showing strong’ al-Ghirah’ (protective feelings) for her. In another Hadith, it is said that Jihad of a woman is to maintain good marital relationship.’[43]

لتطيب المرأة لزوجها

(Amir-ul-Momineen^-asws said) Wives should beautify themselves for their husbands.[44]

Children suffer from the mistakes of their parents:

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

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

‘Amir Al-Momineen^-asws said regarding the illness which hits the children, so he^-asws said: ‘It is an expiation (Kufara) for its parent’s (sins)’.^[45]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ دَخَلَ عَلَيْهِ رَجُلٌ يَبِيعُ الدَّقِيقَ فَقَالَ إِيَّاكَ وَ الْغِشَّ فَإِنَّ مَنْ غَشَّ غُشَّ فِي مَالِهِ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ غُشَّ فِي أَهْلِهِ

Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali ibn ‘Abd Allah from Ubays ibn Hisham from a man of his people who has said:

‘Once, a man who sold flour came before Abu Abd Allah^-asws. The Imam^-asws said to him: ‘Beware of cheating; one who cheats in matters of properties, cheating takes place in his properties, if he does not have any property cheating takes place in his family (wife)’.^[46]

Never marry daughter to a wine Drinker

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَوَّجَ كَرِيمَتَهُ مِنْ شَارِبِ الْخَمْرِ فَقَدْ قَطَعَ رَحِمَهَا .

A number of our companions, from Ahmad Bin Muhammad, raising it, said,

‘Abu Abdullah^-asws said: ‘The one who marries his daughter to a drinker of the wine, so he has cut off his relationship’.^[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَارِبُ الْخَمْرِ لَا يُزَوَّجُ إِذَا خَطَبَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘A drinker of the wine, do not marry to him when he proposes’.^[48]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ الْخَمْرَ بَعْدَ مَا حَرَّمَهَا اللَّهُ عَلَى لِسَانِي فَلَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabie,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who drinks the wine after Allah^-azwj Prohibited it upon my^-saww tongue, so he is not with a right that he should be married to when he proposes (for a marriage)’.^[49]

Never Marry daughter to a ‘Nasibi’ & a doubtful (in religion)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَتَزَوَّجِ الْمُؤْمِنُ النَّاصِبَةَ الْمَعْرُوفَةَ بِذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Believer cannot marry a Hostile woman (Nasibi), the one (who is) well known with that’.^[50]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ الْفُضَيْلُ أَتَزَوَّجُ النَّاصِبَةَ قَالَ لَا وَ لَا كَرَامَةَ قُلْتُ جُعِلْتُ فِدَاكَ وَ اللَّهِ إِنِّي لَأَقُولُ لَكَ هَذَا وَ لَوْ جَاءَنِي بِبَيْتٍ مَلْآنَ دَرَاهِمَ مَا فَعَلْتُ .

Muhammad Bin Ismail, from Al Fazl Bin ShAzaan, from Ibn Abu Umeyr, from Rabie, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘Fuzayl said to him^-asws, ‘Can I marry the Hostile woman (Nasibi)?’ He^-asws said: ‘No, and there is no prestige’. I said, ‘May I be sacrificed for you^-asws! By Allah^-azwj, I am only saying this to you^-asws, and even if she comes to me with a house filled with Dirhams, I would not do it’.^[51]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى الْحَنَّاطِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِامْرَأَتِي أُخْتاً عَارِفَةً عَلَى رَأْيِنَا وَ لَيْسَ عَلَى رَأْيِنَا بِالْبَصْرَةِ إِلَّا قَلِيلٌ فَأُزَوِّجُهَا مِمَّنْ لَا يَرَى رَأْيَهَا قَالَ لَا وَ لَا نِعْمَةَ [وَ لَا كَرَامَةَ] إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَ لا هُمْ يَحِلُّونَ لَهُنَّ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Yaqoub, from Marwan Bin Muslim, from Al Husayn Bin Musa Al Hannat, from Al Fuzayl Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘My wife has a sister who is known to be upon our view (Wilayah), and there are not upon our view in Al-Basra except for a few, so can I marry her to the one who does not agree with her view (faith)?’ He^-asws said: ‘No, and there is neither a Blessing nor a prestige. Allah^-azwj Mighty and Majestic is Saying . [60:10] do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them’.^[52]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي أَخْشَى أَنْ لَا يَحِلَّ لِي أَنْ أَتَزَوَّجَ مَنْ لَمْ يَكُنْ عَلَى أَمْرِي فَقَالَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبُلْهُ قَالَ هُنَّ الْمُسْتَضْعَفَاتُ مِنَ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ .

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

‘I said to Abu Ja’far^-asws, ‘I fear that it is not Permissible for me that I marry the one who does not happen to be upon my matter (Wilayah)’. So he^-asws said: ‘What is preventing you from the simple ones from the women?’ I said, ‘And what is the simple one?’ He^-asws said: ‘They are the weak ones from those who are not establishing hostility (non Nasibis), and they do not recognise what you are upon’.^[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّاصِبِ الَّذِي قَدْ عُرِفَ نَصْبُهُ وَ عَدَاوَتُهُ هَلْ نُزَوِّجُهُ الْمُؤْمِنَةَ وَ هُوَ قَادِرٌ عَلَى رَدِّهِ وَ هُوَ لَا يَعْلَمُ بِرَدِّهِ قَالَ لَا يُزَوَّجِ الْمُؤْمِنُ النَّاصِبَةَ وَ لَا يَتَزَوَّجِ النَّاصِبُ الْمُؤْمِنَةَ وَ لَا يَتَزَوَّجِ الْمُسْتَضْعَفُ مُؤْمِنَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the Hostile one (Nasibi) whose hostility is recognised, as well as his enmity. Can we get the Believing woman to marry him, and he (the guardian of the woman) is able to reject his proposal, and he (the Nasibi) cannot prove his righteous beliefs’. He^-asws said: ‘Neither can the Believer marry the hostile woman (Nasibi), nor can the hostile one (Nasibi) marry the believing woman, nor can the believing woman marry the weak ones’.^[54]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ كَانَ بَعْضُ أَهْلِهِ يُرِيدُ التَّزْوِيجَ فَلَمْ يَجِدِ امْرَأَةً مُسْلِمَةً مُوَافِقَةً فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَيْنَ أَنْتَ مِنَ الْبُلْهِ الَّذِينَ لَا يَعْرِفُونَ شَيْئاً .

Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub, from Humran Bin Ayn who said,

‘One of his family members wanted to get married but he could not find a compatible Muslim woman. So he mentioned that to Abu Abdullah^-asws, so he^-asws said: ‘Where are you from the simple woman who is not understanding anything (about the Wilayah)?’^[55]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ حَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنِّي أَخَافُ أَنْ لَا يَحِلَّ لِي أَنْ أَتَزَوَّجَ يَعْنِي مِمَّنْ لَمْ يَكُنْ عَلَى أَمْرِهِ قَالَ وَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ وَ قَالَ هُنَّ  الْمُسْتَضْعَفَاتُ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Hassan Bin Ali Al Washa, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! I fear that it may to be Permissible for me that I marry’, meaning from the one who do not happen to be upon his^-asws matter (Wilayah)’. He^-asws said: ‘What prevents you from the simple ones from the women?’ And he^-asws said: ‘They are the weak ones, those who are not establishing hostility (non-Nasibi) nor do they understand what you all are upon’.^[56]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ نِكَاحِ النَّاصِبِ فَقَالَ لَا وَ اللَّهِ مَا يَحِلُّ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban Bin Usman, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullah^-asws about marrying the Hostile one (Nasibi), so he^-asws said: ‘No, by Allah^-azwj, not Permissible!’

قَالَ فُضَيْلٌ ثُمَّ سَأَلْتُهُ مَرَّةً أُخْرَى فَقُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي نِكَاحِهِمْ قَالَ وَ الْمَرْأَةُ عَارِفَةٌ قُلْتُ عَارِفَةٌ قَالَ إِنَّ الْعَارِفَةَ لَا تُوضَعُ إِلَّا عِنْدَ عَارِفٍ .

Fuzayl said, ‘Then I asked him^-asws once again, so I said, ‘May I be sacrificed for you^-asws! What are you^-asws saying regarding marrying them?’ He^-asws said: ‘And the woman understanding (Wilayah)?’ I said, ‘She is of understanding’. He^-asws said: ‘The understanding woman is the one should not be placed except with an understanding man’.^[57]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ إِنَّ امْرَأَتَكَ الشَّيْبَانِيَّةَ خَارِجِيَّةٌ تَشْتِمُ عَلِيّاً ( عليه السلام ) فَإِنْ سَرَّكَ أَنْ أُسْمِعَكَ مِنْهَا ذَاكَ أَسْمَعْتُكَ قَالَ نَعَمْ قَالَ فَإِذَا كَانَ غَداً حِينَ تُرِيدُ أَنْ تَخْرُجَ كَمَا كُنْتَ تَخْرُجُ فَعُدْ فَاكْمُنْ فِي جَانِبِ الدَّارِ

Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘A man came over to Ali^-asws Bin Al-Husayn^-asws so he said, ‘Your^-asws wife, the Shaybaniyya foreigner tends to insult Ali^-asws, so if you^-asws want to secretly hear that from her, I can make you^-asws hear it’. He^-asws said: ‘Yes’. He said, ‘So when it is the morning when you^-asws want to come out just as you normally tend to come out, so stand by the side of the house’.

قَالَ فَلَمَّا كَانَ مِنَ الْغَدِ كَمَنَ فِي جَانِبِ الدَّارِ فَجَاءَ الرَّجُلُ فَكَلَّمَهَا فَتَبَيَّنَ مِنْهَا ذَلِكَ فَخَلَّى سَبِيلَهَا وَ كَانَتْ تُعْجِبُهُ .

He (the narrator) said, ‘So when it was the morning, he^-asws stood by the side of the house, so the man came over and spoke to her, and that (insulting Ali^-asws) was manifested from her. So he^-asws freed her way (divorced her), and (although) he^-asws used to like her’.^[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبِي وَ أَنَا أَسْمَعُ عَنْ نِكَاحِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقَالَ نِكَاحُهُمَا أَحَبُّ إِلَيَّ مِنْ نِكَاحِ النَّاصِبِيَّةِ وَ مَا أُحِبُّ لِلرَّجُلِ الْمُسْلِمِ أَنْ يَتَزَوَّجَ الْيَهُودِيَّةَ وَ لَا النَّصْرَانِيَّةَ مَخَافَةَ أَنْ يَتَهَوَّدَ وَلَدُهُ أَوْ يَتَنَصَّرَ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘My father asked him^-asws and I was listening, about marrying the Jewish women and the Christian women. So he^-asws said: ‘Marrying them is more beloved to me^-asws than marrying the Hostile woman (Nasibi), and (although) I^-asws do not like it for the Muslim man that he marries the Jewish woman nor the Christian woman, for fear that his children would be Jews or Christians’.^[59]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ تَزَوُّجُ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ أَفْضَلُ أَوْ قَالَ خَيْرٌ مِنْ تَزَوُّجِ النَّاصِبِ وَ النَّاصِبِيَّةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Marrying the Jewish woman and the Christian woman is preferable’, or said: ‘better than marrying the Hostile man (Nasibi) and the Hostile (Nasibi) woman’.^[60]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ الْمُؤْمِنِ يَتَزَوَّجُ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ قَالَ إِذَا أَصَابَ الْمُسْلِمَةَ فَمَا يَصْنَعُ بِالْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقُلْتُ لَهُ يَكُونُ لَهُ فِيهَا الْهَوَى فَقَالَ إِنْ فَعَلَ فَلْيَمْنَعْهَا مِنْ شُرْبِ الْخَمْرِ وَ أَكْلِ لَحْمِ الْخِنْزِيرِ وَ اعْلَمْ أَنَّ عَلَيْهِ فِي دِينِهِ غَضَاضَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab, and someone else,

(It has been narrated) from Abu Abdullah^-asws regarding the man, the Believer, who marries the Jewish woman, and the Christian woman’. He^-asws said: ‘When he can attain a Muslim woman, so what has he do to with the Jewish woman and the Christian woman?’ So I said, ‘If he happens to have the passion for her?’ So he^-asws said: ‘If he does, so let him prevent her from drinking the wine and eating the flesh of the swine, and know that there would be a short-coming upon him in his Religion’.^[61]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ نِكَاحِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقَالَ لَا يَصْلُحُ لِلْمُسْلِمِ أَنْ يَنْكِحَ يَهُودِيَّةً وَ لَا نَصْرَانِيَّةً وَ إِنَّمَا يَحِلُّ لَهُ مِنْهُنَّ نِكَاحُ الْبُلْهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Zurara Bin Ayn who said,

‘I asked Abu Ja’far^-asws about marrying the Jewish woman and the Christian woman. So he^-asws said: ‘It is not correct for the Muslim man that he marries a Jewish woman, nor a Christian woman. But rather, it is Permissible for him from them, marrying the simple ones (not aware of their Religion)’.^[62]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي نِكَاحُ أَهْلِ الْكِتَابِ قُلْتُ جُعِلْتُ فِدَاكَ وَ أَيْنَ تَحْرِيمُهُ قَالَ قَوْلُهُ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ahmad Bin Umar, from Dorost Al Wasity, from Ali Bin Raib, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is not befitting to marry the People of the Book’. I said, ‘May I be sacrificed for you^-asws! And where is its Prohibition?’ He^-asws said: ‘His^-azwj Words [60:10] and hold not to the ties of marriage of unbelieving women’.^[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ فَقَالَ هَذِهِ مَنْسُوخَةٌ بِقَوْلِهِ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Zurara Bin Ayn who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic [5:5] and the chaste women from among those who have been Given the Book before you (are lawful for you). So he^-asws said: ‘This is Abrogated by His^-azwj Words [60:10] and hold not to the ties of marriage of unbelieving women’.^[64]

Unfortunate Qualities of Ladies:

روي عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ” أغلب الاعداء للمؤمن زوجة السوء “

Abd-Allah bin Sanan has narrated from Imam Jafar-e-Sadiq^-asws that a monin’s bad wife is the one who would overpower him and is going to be more harmful for him than his most adverse enemy.[65]

وقال رسول الله صلى الله عليه وآله وسلم: ” ما رأيت ضعيفات الدين ناقصات العقول أسلب لذي لب منكن “

Rasool Allah^-saww said (while addressing ladies) that I have not seen anyone worse than you, who have infirm beliefs, flawed wisdom and capable of taking away the wisdom of wise people.[66]

وروى الاصبغ بن نباتة عن أمير المؤمنين عليه السلام قال: ” سمعته يقول: يظهر في آخر الزمان واقتراب الساعة – وهو شر الازمنة – نسوة كاشفات عاريات، متبرجات من الدين، داخلات في الفتن، مائلات إلى الشهوات، مسرعات إلى اللذات، مستحلات للمحرمات، في جهنم خالدات “

Isbahk bin Nabat narrates from Amir-ul-Momineen^-asws, who head from Rasool Allah^-saww that the worst time (for human race) would be the very last era which will occur very close to the doom’s day, during which women will appear with wide open faces, without covering themselves up, they will be wondering around while violating religious commands, instigating troubles and involving in disorders, inclining towards satisfying their stannic desires and adopting the forbidden acts by declaring them permissible.  They will be permanently sent to hell fire.[67]

وقال رسول الله صلى الله عليه وآله وسلم: ألا أخبركم بشر نسائكم؟ قالوا: بلى يا رسول الله فأخبرنا، قال: من شر نسائكم الذليلة في أهلها، العزيزة مع بعلها، العقيم الحقود التي لا تتورع عن قبيح، المتبرجة إذا غاب عنها زوجها، الحصان معه إذا حضر، التي لا تسمع قوله، ولا تطيع أمره، فإذا خلا بها تمنعت تمنع الصعبة عند ركوبها ، ولا تقبل له عذرا، ولا تغفر له ذنبا “

Once Rasool Allah^-saww asked his companions, shall I tell you about your appalling women? They replied, please tell us about them.  Rasool Allah^-saww said, ‘Among the disgraceful women is the one who is considered worthless at home, she opposes her husband with shear force, is sterile and childless, keeps grudges, does not try to avoid evil and indulgence into inappropriate deeds.  She wonders around in the absence of her husband and avoids him when he returns back. She does not listen to him and disobey him.  She husband, really needs to struggle in order to approach her in privacy, like riding an untamed animal.  She would never listens and accept his justifications and is never prepared to forgive him (for any shortcoming).[68]

وقام النبي صلى الله عليه وآله وسلم خطيبا فقال: ” أيها الناس إياكم وخضراء الدمن، قيل: يا رسول الله وما خضراء الدمن؟ قال، المرأة الحسناء في منبت السوء “

Once Rasool Allah^-saww said, in a sermon, O people! Be careful from the vegetation which grows at the horse saddle, people asked O Rasool Allah^-saww, what do you mean by that horse? Rasool Allah^-saww replied, I refer to those beautiful ladies who are born in disgraceful environment and are brought up therein.[69]

Salat and Prayers Prior to Marriage:

روى مثنى بن الوليد الحناط، عن أبي بصير قال: قال لي أبو عبد الله عليه السلام: ” إذا تزوج أحدكم كيف يصنع؟ قلت: ما أدري جعلت فداك، قال: إذا هم بذلك فليصل ركعتين ويحمد الله عزوجل ويقول: ” اللهم إني اريد التزويج، فقدر لي من النساء أعفهن فرجا، وأحفظهن لي في نفسها ومالي، وأوسعهن رزقا، وأعظمهن بركة، وقيض لي منها ولدا طيبا تجعله لي خلفا صالحا في حياتي وبعد موتي “

Mussna bin Walid quotes from Abi Baseer who says Imam Jafar-e-Sadiq^-asws asked from me, ‘Do you know what to do when you intend to get married?’  I replied may I be your ransom, I do not know, Imam^-asws said, ‘When one intends to get married then he should offer Two-Rakat Salat, then praise Allah^-azwj and recite the following prayers[70]:  O Allah^-azwj! I intend to get married, please reward me a lady who is the most honourable and the most careful in protecting herself along with my wealth. She would prove lucky for me in receiving your blessings and sustenance.  And award me a virtuous son from her who would be praise worthy during my lifetime and honourable successor after my death.[71]

Prayers for Getting Marriage:

الجعفريات: أخبرنا عبد الله أخبرنا محمد، حدثي موسى، قال: حدثنا أبي، عن أبيه، عن جده جعفر بن محمد، عن أبيه عن جده علي بن الحسين، عن أبيه، عن علي (عليهم السلام)، قال: ” من أراد منكم التزويج فليصل ركعتين، فليقرأ فيهما فاتحة الكتاب ويس، فإذا فرغ من الصلاة فليحمد الله تعالى وليثن عليه، وليقل: اللهم ارزقني زوجة ودودا ولودا شكورا غيورا، إن أحسنت شكرت، وإن أسأت غفرت، وإن ذكرت الله تعالى أعانت، وإن نسيت ذكرت، وإن خرجت من عندها حفظت، وإن دخلت عليها سرتني، وإن أمرتها أطاعتني، وإن أقسمت عليها أبرت قسمي، وإن غضبت عليها أرضتني، يا ذا الجلال والاكرام، هب لي ذلك فإنما أسألكه ولا آخذ إلا ما مننت وأعطيت، وقال: من فعل ذلك أعطاه الله ما سأل ” الخبر.

Though a chain of narrators, it is reported that Imam^-asws said: ‘Who wants to get married, he/she should offer two-Rakat Salat,  reciting Surah Al-Hamd and al-Yassin, (in each Rakat) upon finishing the prayer then the person should praises Allah^-azwj then stand up and should say: ……..

اللهم ارزقني زوجة ودودا ولودا شكورا غيورا، إن أحسنت شكرت، وإن أسأت غفرت، وإن ذكرت الله تعالى أعانت، وإن نسيت ذكرت، وإن خرجت من عندها حفظت، وإن دخلت عليها سرتني، وإن أمرتها أطاعتني، وإن أقسمت عليها أبرت قسمي، وإن غضبت عليها أرضتني، يا ذا الجلال والاكرام، هب لي ذلك فإنما أسألكه ولا آخذ إلا ما مننت وأعطيت، وقال: من فعل ذلك أعطاه الله ما سأل ” الخبر.

O Allah^-azwj! Grace me a wife (who is) cordial, friendly, grateful, with self-esteem. If I am good to her she would be grateful, and if I were to be bad to her she would forgive me, and if I mention Allah^-azwj the Exalted she would be supportive, and if I forget, she would remind me, and if I go out from her presence, she would be preserving, and if I come over to her, she would veil me, and if I order her she would obey me, and if I were to swear upon her, she would free my oath, and if I am angry upon her she would please me. O the One With Majesty and the Benevolence! Endow that unto me, for rather I am asking You^-azwj for it and do not take except what You^-azwj Favour and Gift (to me)’. And he^-asws said: ‘The one who does that, Allah^-azwj would Give him what he asks for. – The Hadeeth.^[72]

الصَّدُوقُ فِي الْمُقْنِعِ،” فَإِذَا أَرَدْتَ‏ التَّزْوِيجَ‏ فَصَلِ‏ رَكْعَتَيْنِ وَ احْمَدِ اللَّهَ وَ ارْفَعْ يَدَيْكَ وَ قُلْ اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ فَقَدِّرْ لِي مِنَ النِّسَاءِ أَعَفَّهُنَّ فَرْجاً وَ أَحْسَنَهُنَّ خُلُقاً وَ أَحْفَظَهُنَّ لِي فِي نَفْسِهَا وَ مَالِي وَ أَوْسَعَهُنَّ رِزْقاً وَ أَعْظَمَهُنَّ بَرَكَةً وَ قَيِّضْ لِي مِنْهَا وَلَداً طَيِّباً تَجْعَلُهُ لِي خَلَفاً صَالِحاً فِي حَيَاتِي وَ بَعْدَ مَوْتِي وَ إِذَا دَخَلَتْ عَلَيْكَ فَخُذْ بِنَاصِيَتِهَا وَ اسْتَقْبِلْ بِهَا الْقِبْلَةَ فَقُلِ

Al Sadouq in Al Maqna – Whenever you intend for the marriage, so pray two Cycles of Salaat and Praise Allah^-azwj, and raise your hands and say, ‘O Allah^-azwj! I want to get married, so Ordain for me (such) from the women who are pious regarding their private part, and with the best of morals, and preserving for me with regards to herself and my wealth, and extensive of grace, and great of Blessings, give birth for me from her, good children, making it for me righteous successors during my lifetime and after my death’. And when she comes over to you, so grab her forehead and face the Qiblah with her and say,

اللَّهُمَّ بِأَمَانَتِكَ أَخَذْتُهَا وَ بِكَلِمَاتِكَ اسْتَحْلَلْتُ فَرْجَهَا فَإِنْ قَضَيْتَ لِي مِنْهَا وَلَداً فَاجْعَلْهُ مُبَارَكاً تَقِيّاً مِنْ شِيعَةِ آلِ مُحَمَّدٍ ع وَ لَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لَا نَصِيباً.

‘O Allah^-azwj! By Your Security do I take her and by Your Word do I regard her private part as Permissible, therefore if You were to Ordain a child for me, from her, so Make it to be Blessed, pious, from the Shias of the Progeny^-asws of Muhammad^-saww, and do not Make a participation in it for the Satan^-la, nor a share’.^[73]

وقال في سورة طه: من جعلها معه، ومضى إلى قوم يريد التزويج منهم زوجوه. قلت: ويظهر من مجموعة الشهيد وغيرها، أن ما نقل من الخواص، مروي من الصادق (عليه السلام) والله العالم.

And he^-asws said regarding Surah Taha (Chapter 20), ‘The one who keeps it with him, and goes to a people intending the marriage from them, they would marry (their daughter) to him’.

I said, ‘And it is apparent from the comprehensive (collection) of the Martyr (Shaheed Al-Saany?) and others, what is copied from the specialities (of the Quran), reported from Al-Sadiq^-asws, and Allah^-azwj is the Knower’.^[74]

روي أنه سأل الصادق عليه السلام أبا بصير إذا تزوج أحدكم كيف يصنع قلت: ما أدرى قال: إذا هم بذلك فليصل ركعتين ويحمد الله عزوجل ويقول: اللهم إني اريد أن أتزوج، اللهم فقدر لي من النساء أحسنهن خلقا وخلقا وأعفهن فرجا وأحفظهن لي في نفسها ومالي، وأوسعهن رزقا، وأعظمهن بركة وقيض لى منها ولدا طيبا تجعله لي خلفا صالحا في حياتي وبعد موتي

Abu Baseer has reported that Al-Sadiq^-asws asked (me): ‘When one of you gets married how does he do it?’ I said, ‘I do not know’. He^-asws said: ‘When he thinks about that, so let him pray two Cycles of Salat, and he should Praise Allah^-azwj Mighty and Majestic and he should be saying, ‘O Allah^-azwj! Ordain for me from the women who is the best of morals and physique, and pious regarding her private part, and protective of herself for me and my wealth, and extensive of sustenance, and great of Blessings, and there would be born for me, from her, a good child, making it for me a righteous successor during my lifetime and after my death’. ^[75]

Hadith For Getting Daughters and Sisters Married:

ومن (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة، و علمها ما ملكت يمينه، من زوجة و غيرها، اعطي أمانا من عذاب القبر

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (33), and teaches it to what he possesses in his right hand, also from his wives and others, would be Given security from Punishment of the grave.

من كتبها في رق غزال، و جعلها في حق  في منزله كثرت إليه الخطاب، و طلب منه التزويج لبناته، و أخواته، و سائر قراباته، و رغب كل أحد إليه، و لو كان صعلوكا فقيرا، بإذن الله تعالى».

The one who writes it in a paper (skin) of a gazelle, and makes it to be in (حق) a pot with a glass lid) in his house, the speakers would frequent to him, and seek from him the marriage of his daughters, and his sisters, and the rest of his near-relatives, and everyone would wish for it, even if he was a poor pauper, by the Permission of Allah^-azwj’.^[76]

روى محمد بن حمران ، عن أبيه عن أبي عبد الله عليه السلام قال: ” من تزوج والقمر في العقرب لم ير الحسنى ” وروي ” أنه يكره التزويج في محاق الشهر “

Mohammed bin Hamran heard from his father who narrated from Imam Jafar-e-Sadiq^-asws, ‘ He will not see any good if he marries during ‘Qamar dar Aqrab[77]’ it is also advisable to refrain from getting married during the last days of a month (when moon is not visible).[78]

Forbidden and Punishable Conditions for Nikah:

وروى إسماعيل بن أبي زياد، عن جعفر بن محمد عن أبيه عليهما السلام ” أن عليا عليه السلام قال، لا يحل النكاح اليوم في الاسلام باجارة بأن يقول أعمل عندك كذا وكذا سنة على أن تزوجني اختك أو ابنتك، قال: هو حرام لانه ثمن رقبتها وهي أحق بمهرها “. وفي حديث آخر: إنما كان ذلك لموسى بن عمران عليه السلام لانه علم من طريق الوحي هل يموت قبل الوفاء لا فوفى بأتم الاجلين.

Ismail bin Abi Ziad has narrated from Imam Jafar bin Muhammad^-asws who from his father^-asws who from Amir-ul-Momineen^-asws that it is forbidden to perform Nikah against services or wages, i.e., if a person says I will do so and so work/services so that another person will give hand of his daughter/sister in return to his efforts.  This would be forbidden as this will be considered price of a lady instead of ‘Mahr’ which she rightfully deserves.[79]

وروى الحسن بن محبوب ، عن هشام بن سالم عن أبي عبد الله عليه السلام ” في رجل تزوج ذمية على مسلمة، قال: يفرق بينهما ويضرب ثمن الحد اثني عشر سوطا ونصفا، فإن رضيت المسلمة ضرب ثمن الحد ولم يفرق بينهما، قلت: كيف يضرب النصف؟ قال: يؤخذ السوط بالنصف فيضرب به “

Hassan bin Mahboob refers from Hasham bin Salam who says he has heard an answer from Imam Jafar-e-Sadiq^-asws regarding a Muslim who married to a non-Muslim lady while already has a Muslim wife, Imam^-asws replied, ‘they should be separated and the man should be punished with 12.5 (twelve and a half) lashes.  However, if the Muslim wife allows her husband to keep her then they will not be separated but still he should be punished with 12.5 lashes.  Imam^-asws was asked how to deliver the half lash? Imam^-asws replied, hold the lash from half way and strike.[80]

مَنْ سَعَى فِي التَّزْوِيجِ

The one who strives regarding the marriage

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَفْضَلُ الشَّفَاعَاتِ أَنْ تَشْفَعَ بَيْنَ اثْنَيْنِ فِي نِكَاحٍ حَتَّى يَجْمَعَ اللَّهُ بَيْنَهُمَا .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The most superior intercession is that you intercede between two regarding a marriage until Allah^-azwj Gathers them both (to be together again)’.^[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَوَّجَ أَعْزَبَ كَانَ مِمَّنْ يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who gets a bachelor to be married would be from the one whom Allah^-azwj Mighty and Majestic would Look (with Mercy) upon him on the Day of Judgement’.^[82]

Permission of Guardians is required for Girls:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَزَوَّجُ ذَوَاتُ الْآبَاءِ مِنَ الْأَبْكَارِ إِلَّا بِإِذْنِ آبَائِهِنَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ala’a Bin Razeyn, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The virgins who are with a father cannot get married except by the permission of their fathers’.^[83]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا تُسْتَأْمَرُ الْجَارِيَةُ إِذَا كَانَتْ بَيْنَ أَبَوَيْهَا لَيْسَ لَهَا مَعَ الْأَبِ أَمْرٌ وَ قَالَ يَسْتَأْمِرُهَا كُلُّ أَحَدٍ مَا عَدَا الْأَبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The girl cannot appoint (to get her married) when she was between the two parents, there would be no command for her’. And he^-asws said: ‘She can appoint (a guardian from people) in the absence of the father’.^[84]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا وَ إِنْ قَالَتْ زَوِّجْنِي فُلَاناً فَلْيُزَوِّجْهَا مِمَّنْ تَرْضَى وَ الْيَتِيمَةُ فِي حِجْرِ الرَّجُلِ لَا يُزَوِّجْهَا إِلَّا بِرِضَاهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullah^-asws regarding a man who wants to get his sister married off. He^-asws said: ‘He can permit it, so if she remains silent, so it is her agreement, but if she refuses, he cannot get her married; and if she says, ‘Get me married to so and so’, so let him get married to the one she is pleased with; and (as for) the orphan who is in the care of the man, he cannot get her married off except by her consent’.^[85]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْجَارِيَةِ يُزَوِّجُهَا أَبُوهَا بِغَيْرِ رِضًا مِنْهَا قَالَ لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ إِذَا أَنْكَحَهَا جَازَ نِكَاحُهُ وَ إِنْ كَانَتْ كَارِهَةً

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

(It has been narrated) from Abu Abdullah^-asws regarding the girl getting married off by her father without her consent. He^-asws said: ‘There is no command with her with her father. If he was to get her married off, the marriage would be allowed, even if she dislikes it’.

قَالَ وَ سُئِلَ عَنْ رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا .

He (the narrator) said, ‘And he^-asws was asked about a man who wanted to get his sister married off. He^-asws said: ‘He can permit her, and if she remains silent, so it is her agreement, but if she refuses, he cannot get her married’.^[86]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنْ فَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُسْتَأْمَرُ الْجَارِيَةُ الَّتِي بَيْنَ أَبَوَيْهَا إِذَا أَرَادَ أَبُوهَا أَنْ يُزَوِّجَهَا هُوَ أَنْظَرُ لَهَا وَ أَمَّا الثَّيِّبُ فَإِنَّهَا تُسْتَأْذَنُ وَ إِنْ كَانَتْ بَيْنَ أَبَوَيْهَا إِذَا أَرَادَا أَنْ يُزَوِّجَاهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from Fazl Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The girl has no permission when she is between her two parents, and when her father intends to get her married, he would be considerate for her. And as for the divorced and a widow, when they (her parents) intend to get her married so her consent has to be taken, even if she was between her two parents’.^[87]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْجَارِيَةِ الصَّغِيرَةِ يُزَوِّجُهَا أَبُوهَا أَ لَهَا أَمْرٌ إِذَا بَلَغَتْ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdullah Bin Al Salt who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the young girl getting married off by her father, is there a command for her when she reaches adulthood?’ He^-asws said: ‘No, there is no command for her with her father’.

قَالَ وَ سَأَلْتُهُ عَنِ الْبِكْرِ إِذَا بَلَغَتْ مَبْلَغَ النِّسَاءِ أَ لَهَا مَعَ أَبِيهَا أَمْرٌ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ مَا لَمْ تَكْبَرْ .

He (the narrator) said, ‘And I asked him^-asws about the virgin, when she reaches the adulthood of the women, is there a command for her with her father?’ He^-asws said: ‘No, there is no command for her with her father for as long as she has not grown up’.^[88]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ بَنِي عَمِّي إِلَى أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) مَا تَقُولُ فِي صَبِيَّةٍ زَوَّجَهَا عَمُّهَا فَلَمَّا كَبِرَتْ أَبَتِ التَّزْوِيجَ فَكَتَبَ بِخَطِّهِ لَا تُكْرَهُ عَلَى ذَلِكَ وَ الْأَمْرُ أَمْرُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Muhammad Bin Al Hassan Al Ashary who said,

‘One of the Clan of Umayya wrote to Abu Ja’far^-asws the 2^nd, ‘What are you^-asws saying regarding the young girl being married off by her uncle, so when she grows old, she refuses the marriage?’ So he^-asws wrote by his^-asws own handwriting: ‘She would not be compelled upon that, and the command is her command’.^[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) فِي الْمَرْأَةِ الْبِكْرِ إِذْنُهَا صُمَاتُهَا وَ الثَّيِّبِ أَمْرُهَا إِلَيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan^-asws said regarding the virgin woman, her permission is her silence, and the divorced/widow, her command is in her (control)’.^[90]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الصَّبِيَّةِ يُزَوِّجُهَا أَبُوهَا ثُمَّ يَمُوتُ وَ هِيَ صَغِيرَةٌ فَتَكْبَرُ قَبْلَ أَنْ يَدْخُلَ بِهَا زَوْجُهَا أَ يَجُوزُ عَلَيْهَا التَّزْوِيجُ أَوِ الْأَمْرُ إِلَيْهَا قَالَ يَجُوزُ عَلَيْهَا تَزْوِيجُ أَبِيهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,

‘I asked Abu Al-Hassan^-asws about the young girl getting married off by her father, then he dies and she is young. So she grows older before her husband has copulated with her. Is the marriage allowed upon her, or is the command remains with her?’ He^-asws said: ‘The marriage of her father is allowed upon her’.^[91]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْجَارِيَةُ الْبِكْرُ الَّتِي لَهَا أَبٌ لَا تَتَزَوَّجُ إِلَّا بِإِذْنِ أَبِيهَا وَ قَالَ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا تَزَوَّجَتْ مَتَى شَاءَتْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, form Al Hassan Bin Ali, from Aban Bin Usman, from Abu Maryam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The old girl who has a father for her, cannot get married without the permission of her father’. And he^-asws said: ‘If she was in control of her affairs, she can get married whenever she so desires to’.^[92]

أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجُ الْمَرْأَةُ مَنْ شَاءَتْ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا فَإِنْ شَاءَتْ جَعَلَتْ وَلِيّاً .

Aban, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The woman can get married to whoever she so desires to when she was in control of her affairs. So if she so desires to, she can appoint a guardian’.^[93]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْجَدَّ إِذَا زَوَّجَ ابْنَةَ ابْنِهِ وَ كَانَ أَبُوهَا حَيّاً وَ كَانَ الْجَدُّ مَرْضِيّاً جَازَ قُلْنَا فَإِنْ هَوِيَ أَبُو الْجَارِيَةِ هَوًى وَ هَوِيَ الْجَدُّ هَوًى وَ هُمَا سَوَاءٌ فِي الْعَدْلِ وَ الرِّضَا قَالَ أَحَبُّ إِلَيَّ أَنْ تَرْضَى بِقَوْلِ الْجَدِّ .

Humeyd Bin Ziyad, form Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from Al Fazl Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The grand-father, when he gets the daughter of his son married, and her father was alive, and the grand-father was sick, it is allowed’. We said, ‘Supposing the father of the girl desires (one man) and the grand-father desires (another man), and they are both equal in the justice, and the consent?’ He^-asws said: ‘It would be more beloved to me^-asws if she was pleased with the word of the grand-father’.^[94]

Unsuitable Time for Wedding:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ قَالَ لَمَّا بَلَغَ أَبَا جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَجُلًا تَزَوَّجَ فِي سَاعَةٍ حَارَّةٍ عِنْدَ نِصْفِ النَّهَارِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا أَرَاهُمَا يَتَّفِقَانِ فَافْتَرَقَا .

Ahmad Bin Muhammad, from Ali Bin Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Muhammad Bin Yahya Al Khash’amy, from Zurays Bin Abdul Malik who said,

‘When it reached Abu Ja’far^-asws that a man got married during a time of heat at midday, so Abu Ja’far^-asws said: ‘I^-asws do not see the two of them as being concordant’. So they ended up being separated’.^[95]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ أَبِي الْعَبَّاسِ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ لِلرَّجُلِ أَنْ يَدْخُلَ بِامْرَأَةٍ لَيْلَةَ الْأَرْبِعَاءِ .

Humeyd Bin Ziyad, from Al Hassan Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Ubeyd Bi Zurara, and Abu Al Abbas who both said,

‘Abu Abdullah^-asws said: ‘It is not for the man that he copulates with a woman on the night of Wednesday’.^[96]

What is recommended from the marriage at night

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ فِي التَّزْوِيجِ قَالَ مِنَ السُّنَّةِ التَّزْوِيجُ بِاللَّيْلِ لِأَنَّ اللَّهَ جَعَلَ اللَّيْلَ سَكَناً وَ النِّسَاءُ إِنَّمَا هُنَّ سَكَنٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abu Al Hassan Al Reza^-asws, said,

‘I heard him^-asws regarding the marriage: ‘From the Sunnah is the marriage at night, because Allah^-azwj Made the night for rest, and the women, rather, are a tranquillity’.^[97]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زُفُّوا عَرَائِسَكُمْ لَيْلًا وَ أَطْعِمُوا ضُحًى .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Conduct your weddings at night, and feed guests’.^[98]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ . عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يَا مُيَسِّرُ تَزَوَّجْ بِاللَّيْلِ فَإِنَّ اللَّهَ جَعَلَهُ سَكَناً وَ لَا تَطْلُبْ حَاجَةً بِاللَّيْلِ فَإِنَّ اللَّيْلَ مُظْلِمٌ قَالَ ثُمَّ قَالَ إِنَّ لِلطَّارِقِ لَحَقّاً عَظِيماً وَ إِنَّ لِلصَّاحِبِ لَحَقّاً عَظِيماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from his father, from Muyassar Bin Abdul Aziz,

(It has been narrated) from Abu Ja’far^-asws having said: ‘O Muyassar! Get married at night, for Allah^-azwj Made it for rest, but do not seek a need at night, for the night is dark’. Then he^-asws said: ‘Surely, for the night visitor there is a great right, and for the owner there is a great right’.^[99]

The dower today is whatever the people agree upon, be it little or more

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَهْرِ مَا هُوَ قَالَ مَا تَرَاضَى عَلَيْهِ النَّاسُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the dower, what is it?’ He^-asws said: ‘Whatever the people are pleased upon’.^[100]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَهْرُ مَا تَرَاضَى عَلَيْهِ النَّاسُ أَوِ اثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ أَوْ خَمْسُمِائَةِ دِرْهَمٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The dower is whatever the people are pleased upon, or twelve Owqiya and one Nashsha, or five hundred Dirhams’.^[101]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّدَاقُ مَا تَرَاضَيَا عَلَيْهِ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَهَذَا الصَّدَاقُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The dower is whatever both are agreed upon, from little or more, so this is the dower’.^[102]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّدَاقُ كُلُّ شَيْ‏ءٍ تَرَاضَى عَلَيْهِ النَّاسُ قَلَّ أَوْ كَثُرَ فِي مُتْعَةٍ أَوْ تَزْوِيجٍ غَيْرِ مُتْعَةٍ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Nazar Bin Suweyd, from Musa Bin Bakr, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The dower is everything which the people are agreed upon, little or more, be it regarding a temporary or permanent marriage.^[103]

For Winning the Hearts and Getting Married:

و من (خواص القرآن): عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة اعطي يوم القيامة مثل ثواب المهاجرين و الأنصار، و من كتبها و جعلها في خرقة حرير خضراء، و قصد إلى قوم يريد التزويج، لم يرد و قضيت حاجته، و إن مشى بين عسكرين يقتتلان افترقوا و لم يقاتل أحد منهم الآخر، و إن دخل على سلطان كفاه الله شره، و قضى له جميع حوائجه، و كان عنده جليل القدر».

And from Khawas Al Quran –

‘It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (20) would be Given the Rewards similar to the Rewards of the Emigrants and the Helpers. And the one who writes it and makes it to be in a green silk cloth, and go to a group, intending the marriage, would not be repulsed and his need would be fulfilled. And if he walks in between two soldiers fighting each other, they would be separated and one of them would not fight the other. And if he enters upon an authority, Allah^-azwj would Restrain the evil from him, and Fulfil all of his needs, and would be majestic and worthy in his presence’.^[104]

و عن الصادق (عليه السلام)، قال: «من كتبها و جعلها في خرقة حرير خضراء، و راح إلى قوم يريد التزويج منهم، تم له ذلك و وقع، و إن قصد في إصلاح قوم تم له ذلك، و لم يخالفه أحد منهم، و إن مشى بين عسكرين افترقا و لم يقاتل بعضهم بعضا، و إذا شرب ماءها المظلوم من السلطان، و دخل على من ظلمه من أي السلاطين، زال عنه ظلمه بقدرة الله تعالى، و خرج من عنده مسرورا، و إذا اغتسلت بمائها من لا طالب لعرسها خطبت، و سهل عرسها بإذن الله تعالى».

And from Al-Sadiq^-asws having said: ‘The one who writes it (Chapter 20) in a green silk cloth, and goes to a group, intending the marriage from them, that would be completed for him and would occur. And if he intends reconciliation among a people, that would be completed for him, and no one from among them would oppose him. And if he were to walk in between two soldiers, they would separate and would not fight against each other. And if its water is drunk by the one oppressed from the king, and he comes up to the one who oppressed him from whichever king, his oppression would decline from him by the Power of Allah^-azwj the High, and he would come out from him joyful. And when she (a woman) who is not sought for her marriage washes with its water, her marriage would be easier by the Permission of Allah^-azwj’.^[105]

An Ideal Wife:

Once a person visited Rasool Allah^-saww and said, I have a wife who gives me a warm welcome upon seeing me, and when I leave she walks me to the door to see me off, she comforts me in my difficult times.  If I am worried about lack of sustenance then she reassures me that Allah^-azwj has already promised our sustenance (and we should rely on His mercy), and if she finds me concerned about hereafter she says you should not be anxious about the future as our Lord^-azwj will protect us (as He is our best caretaker).  Upon hearing this Rasool Allah^-saww said there are (special) workers of Allah^-azwj and your wife is among one of them.  She will get half the reward of a martyred.[106]

Advice on Relationship:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُذَافِرٍ الصَّيْرَفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَرَى هَؤُلَاءِ الْمُشَوَّهِينَ خَلْقُهُمْ قَالَ قُلْتُ نَعَمْ قَالَ هَؤُلَاءِ الَّذِينَ آبَاؤُهُمْ يَأْتُونَ نِسَاءَهُمْ فِي الطَّمْثِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Uzafir Al Sayrafi who said,

‘Abu Abdullah^-asws said: ‘Do you see these disfigured ones?’ I said, ‘Yes’. He^-asws said: ‘They are those who fathers were going to their wives during the menstruation’.^[107]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبَانِ بْنِ عُثْمَانَ وَ الْحُسَيْنِ بْنِ أَبِي يُوسُفَ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا يَحِلُّ لِلرَّجُلِ مِنَ الْمَرْأَةِ وَ هِيَ حَائِضٌ قَالَ كُلُّ شَيْ‏ءٍ غَيْرَ الْفَرْجِ قَالَ ثُمَّ قَالَ إِنَّمَا الْمَرْأَةُ لُعْبَةُ الرَّجُلِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hassan, from Muhammad Bin Ziyad, from Aban Bin Usman and Al Husayn Bin Abu Yusuf, from Abdul Malik Bin Amro who said,

‘I asked Abu Abdullah^-asws, ‘What is Permissible for the man, from the woman, and she is menstruating?’ He^-asws said: ‘Everything apart from the front private part’. Then he^-asws said: ‘But rather, the woman is the toy of the man’.^[108]

إذا أراد أحدكم أن يأتي أهله فلا يعاجلنها و ليمكث يكن منها مثل الذي يكون منه

Before you try to copulate with your wife, you should wait until she attains the same desire that you have.[109]

إذا رأى أحدكم امرأة تعجبه فليلق أهله فإن عندها مثل الذي رأى و لا يجعل للشيطان على قلبه سبيلا و ليصرف بصره عنها فإن لم تكن له زوجة فليصل ركعتين و يحمد الله كثيرا

If your eyes fall on a charming woman, you should come to your lady and copulate with her, because all women have the same. You should also avoid allowing the Satan to control you in any way. Finally, turn your sight away from charming women. If you are bachelor, you should offer a recommendable two-Rakat prayer and thank Allah^-azwj a lot.[110]

إذا أراد أحدكم غشيان زوجته فليقل الكلام فإن الكلام عند ذلك يورث الخرس

In copulation with your lady, you should speak as little as possible, because speaking during copulation may cause deafness (to child).[111]

لا ينظرن أحدكم إلى باطن فرج المرأة فإنه يورث البرص

Do not look inside your lady’s private part, as it may cause leprosy.[112]

و إذا أتى أحدكم زوجته فليقل اللهم إني استحللت فرجها بأمرك و قبلتها بأمانك فإن قضيت منها ولدا فاجعله ذكرا سويا و لا تجعل للشيطان فيه شركا و نصيبا

Before you touch your lady, you should say: “O Allah^-azwj! She has been made legal to me due to Your commandment and I have accepted her by Your security. If You^-azwj decide to give us a son, make him a sound male baby and do not let the Satan have a share in its composition.”[113]

إذا أراد أحدكم إتيان أهله فليتوق الأهلة و أنصاف الشهور فإن الشيطان يطلب الولد في هذين الوقتين

In the first and middle nights of the ‘Hijri- months’, do not copulate with your ladies, because the Iblis searches for sons in such times.[114]

يستحب للمسلم أن يأتي أهله في أول ليلة من شهر رمضان لقول الله أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى‏ نِسائِكُمْ

It is recommended for Muslims to copulate with their wives on the first night of Ramadan, as Allah^-azwj Says: It is made lawful for you, during the nights of fasting, to have carnal relations with your wives. (2:187).[115]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ رَجُلًا وَ هُوَ يَقُولُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ قَدْ أَسْنَنْتُ وَ قَدْ تَزَوَّجْتُ امْرَأَةً بِكْراً صَغِيرَةً وَ لَمْ أَدْخُلْ بِهَا وَ أَنَا أَخَافُ إِذَا أَدْخُلُ بِهَا عَلَى فِرَاشِي أَنْ تَكْرَهَنِي لِخِضَابِي وَ كِبَرِي فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا دَخَلْتَ فَمُرْهُمْ قَبْلَ أَنْ تَصِلَ إِلَيْكَ أَنْ تَكُونَ مُتَوَضِّئَةً ثُمَّ أَنْتَ لَا تَصِلُ إِلَيْهَا حَتَّى تَتَوَضَّأَ وَ تُصَلِّيَ رَكْعَتَيْنِ ثُمَّ مَجِّدِ اللَّهَ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ ادْعُ اللَّهَ وَ مُرْ مَنْ مَعَهَا أَنْ يُؤَمِّنُوا عَلَى دُعَائِكَ وَ قُلِ اللَّهُمَّ ارْزُقْنِي إِلْفَهَا وَ وُدَّهَا وَ رِضَاهَا وَ رَضِّنِي بِهَا ثُمَّ اجْمَعْ بَيْنَنَا بِأَحْسَنِ اجْتِمَاعٍ وَ أَسَرِّ ائْتِلَافٍ فَإِنَّكَ تُحِبُّ الْحَلَالَ وَ تَكْرَهُ الْحَرَامَ ثُمَّ قَالَ وَ اعْلَمْ أَنَّ الْإِلْفَ مِنَ اللَّهِ وَ الْفِرْكَ مِنَ الشَّيْطَانِ لِيُكَرِّهَ مَا أَحَلَّ اللَّهُ .

A number of our people have narrated from Ahmad ibn Mohammed from ibn Mahbub from Jamil ibn Salih from abu Basir who has said the following:

‘I heard a man saying to Abu Ja’far^-asws ‘I pray to Allah^-azwj to keep my soul in service for your cause, I am an aged man. I have married a young girl.  I have not gone near her yet. I am afraid when I go near her she is going to find out of my old age and that I dye on my beard she may dislike me.’ Abu Ja’far^-asws said: ‘When you are there, ask her before approaching you to take Wuzu’. You also, should not approach her before taking Wuzu’ and performing two Rak’at Salat. Thereafter, speak of glory of Allah^-azwj and say, ‘Allahumma Salli ‘Ala Mohammed wa ‘Aalay Mohammed’ (O Allah^-azwj Grant Muhammad^-saww and his family^-asws compensation worthy of their serving Your^-azwj cause). Thereafter ask her and others present with her to say A’min (O Allah^-azwj Grant his wishes). Thereafter say, “O Allah^-azwj, provide her enough reasons to be kind to me, love me and be happy with me and grant me enough reason to be happy with her, bring us together in the best form of gathering, and the happiest kindness; You love lawfulness and dislike unlawfulness.’ The Imam^-asws then said: ‘You must bear in mind that kindness comes from Allah^-azwj and hate comes from Satan so that people dislike what Allah^-azwj has made lawful.’[116]

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تُعَطِّلَ نَفْسَهَا وَ لَوْ تُعَلِّقُ فِي عُنُقِهَا قِلَادَةً وَ لَا يَنْبَغِي أَنْ تَدَعَ يَدَهَا مِنَ الْخِضَابِ وَ لَوْ تَمْسَحُهَا مَسْحاً بِالْحِنَّاءِ وَ إِنْ كَانَتْ مُسِنَّةً .

Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is not befitting for the woman that she neglects herself, even if she attaches a necklace in her neck, nor is it befitting that she leaves her hand from the dyeing even if she wipes it with a touch with henna, even if she was old’.^[117]

Submission to women is the sign of an idiot.[118]

The following three lead one to the most disastrous fate, extended family, excessive debt and long-term illness, whereas three kinds of people who will be dumped into hell fire without any consideration are, an unjust and cruel leader, a liar and an old adulterer.[119]

His/her soul is destroyed upon being overtaken by sexual desires.[120]

Do not lean on women and try your best to avoid depending on them as they would tease you, forever, for their favours to you but would easily forget your kind and hospitable conduct.[121]

Both father and son have rights on each other, the right of the Father is that his son should obey him in every aspect in life, with the exception of those commands which would annoy Allah^-azwj.  Whereas the rights of the son on his father are to give him a good name upon birth, teach him the holy Quran and good manners.[122]

Amir-ul-Momineen^-asws told one of his companions, ‘listen, never get too involved in the affairs of your dependents because if they love Allah^-azwj then firmly believe that He will save them from devastation but if they are among the enemies of Allah^-azwj then why should you worry about your Lord’s enemies.[123]

Ladies bring along lots of troubles and the ‘one’ among these (dilemma) is that one cannot succeed by avoiding them.[124]

Amir-ul-Momineen^-asws said. ‘The followings are the best qualities of women but the worst virtues for men; to be proud, coward and stingy.  Therefore, a proud lady would not indulge into a non-marital relationship, a tight-fisted one would protect her husband’s assets and a cowardly one would be afraid of all those threats, which may harm her.[125]

Imam Ali^-asws said in a Sermon, after the battle of ‘Jamal’[126], O! Group of gentlemen, women lack in ‘Aman[127]’, ‘inheritance’ and ‘Religious Wisdom’, then explained, the lack of ‘Aman’ is due to the reason, that they are unable to keep fast and offer prayers during their menstruation periods, the fault in wisdom is reflected from the fact that two women’s witness is equivalent to that of a single man and the proof of their inequality is that they have half share in inheritance as compared with their brothers.  Thus stay away from the bad ones and be careful from the good ones.  Do not obey them even in righteous matters so that they do not dare to influence you to commit bad deeds.[128]

Be Tolerant with Ladies:

روى سماعة عن أبي عبد الله عليه السلام قال: ” اتقوا الله في الضعيفين – يعني بذلك اليتيم والنساء

It is narrated from Samah that Imam Jafar-e-Sadiq^-asws cited a tradition from Rasool Allah^-saww , that ‘Fear Allah^-azwj regarding those two who are weak and vulnerable’ meaning orphans and women.[129]

Never Marry for Wealth or Beauty:

روى هشام بن الحكم عن أبي عبد الله عليه السلام قال: ” إذا تزوج الرجل المرأة لمالها أو جمالها لم يرزق ذلك، فان تزوجها لدينها رزقه الله عزوجل جمالها

Hashshaam bin Hakim has narrated from Imam Jafar-e-Sadiq^-asws  that Imam^-asws said, If someone would marry a lady for the sake of her beauty or wealth, will not be successful in get any benefit. But if he would marry her for her devoutness then Allah^-azwj will bless him with both – plentiful sustenance and enhancement in her beauty.[130]

Kuf[131] and Compatibility:

و ” نظر النبي صلى الله عليه وآله وسلم إلى أولاد علي وجعفر عليهما السلام فقال: ” بناتنا لبنينا وبنونا لبناتنا “

Once Rasool Allah^-saww looked at the children of Ali^-asws and Jafar^-asws and said, ‘our daughters are for our sons and our sons are for our daughters.[132]

The ‘Kuf of a Syed lady is a Syed, for more details on Kuf, please see http://hubeali.com/marriageofsayadani.php.

روى الحسن بن محبوب، عن علاء، وأبي أيوب، عن محمد بن مسلم عن أبي جعفر عليه السلام قال: ” لا يتزوج الاعرابي المهاجرة فيخرجها من دار الهجرة

It is narrated from Imam Mohammed Baqir^-asws that a lady residing in Madina (city) may not marry to a villager as he may take her to his village (she may not be able to adjust there).[133]

Marrying a Non-Muslim Lady:

وروى الحسن بن محبوب، عن معاوية بن وهب وغيره من أصحابنا عن أبي عبد الله عليه السلام قال: ” سألته عن الرجل المؤمن يتزوج اليهودية والنصرانية؟ فقال: إذا أصاب المسلمة فما يصنع باليهودية والنصرانية؟! قلت، يكون له فيها الهوى، قال: فإن فعل فليمنعها من شرب الخمر وأكل لحم الخنزير، واعلم أن عليه في دينه في تزويجه إياها غضاضة “

Hassan bin Mahbool refers to Mawia bin Wahab and from our other companions, that Imam Jafar-e-Sadiq^-asws quoted from Rasool Allah^-saww, ‘Would it be appropriate for a Muslim to marry a Christian or a Jew lady?’ Rasool Allah^-saww replied, why he wants to marry to them if he can find a Muslim wife?  I replied he has fallen in love with a Christian lady.  Rasool Allah^-saww replied, if that’s the case then he should ask her not to eat pork and drink alcohol and tell her that this kind of marriage is considered to be disgraceful and disrespectful in his religion.[134]

Marrying to a Nasabi or Shaqaq[135] (Sunnis)[136]:

وروى الحسن بن محبوب، عن سليمان الحمار  عن أبي عبد الله عليه السلام قال: ” لا ينبغي  للرجل المسلم منكم أن يتزوج الناصبية، ولا يزوج ابنته ناصبا ولا يطرحها عنده “. قال مصنف هذا الكتاب – رحمه الله -: من نصب حربا لال محمد صلوات الله عليهم فلا نصيب له في الاسلام فلهذا حرم نكاحهم.

Hassan bin Mahboob heard from Salaman Hammar who from Imam Jafar-e-Sadiq^-asws, ‘Neither a Muslim should marry to a Nasabi girl nor a Muslim girl should to marry a Nasabi man.  It is also forbidden to leave your children with them.[137]

وروى صفوان، عن زرارة عن أبي عبد الله عليه السلام قال: ” تزوجوا في الشكاك ولا تزوجوهم لان المرأة تأخذ من أدب زوجها ويقهرها على دينه “.

Safwan quotes from Zara who heard from Imam Jafar-e-Sadiq^-asws that you may marry to the daughters of ‘Shaqaq’ but do not give your daughters in their Nikah.  As wife would, usually, adopt her husband’s faith and remain under his influence in religious matters.[138]

وروى يعقوب بن يزيد، عن الحسين بن بشار الواسطي قال: ” كتبت إلى أبي الحسن الرضا عليه السلام أن لي قرابة قد خطب إلي ابنتي وفي خلقه سوء فقال: لا تزوجه إن كان سيئ الخلق “.

Yaqub bin Yazid refers to Hussain bin Bashar Wasati that I send a request to Imam Raza^-asws asking ‘One of my relatives has sent a marriage proposal for my daughter but his conduct is unpleasant’ Imam^-asws replied do not marry your daughter to him.[139]

Temporary Marriage (Mutah)

وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَٰلِكُمْ أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {24}

Those women who are in wedlock (are forbidden) by your Lord but all others are permissible for if you would like to propose to them within your limits of resources and for the sake of honourable relationship rather than an illegitimate association.  And pay them the agreed amount when you agree on the temporary marriage ‘Mutah’.  Yet it will not be held against you, should you come to other terms about it even after what has been stipulated.  God is Aware, Wise. (4:24)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ‏، إِنَّمَا نَزَلَتْ‏ «فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَ‏ إِلى‏ أَجَلٍ مُسَمًّى‏ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً».

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘But rather it was Revealed as: ‘فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَ‏ إِلى‏ أَجَلٍ مُسَمًّى‏’ So whatever (Women) you enjoy with up to a specified term, give them their Obligatory recompense [4:24]’’.^[140]

It is narrated from Imam Jafar-e-Sadiq^-asws that this verse was revealed like this, (Famah Astumtahtum Bahy Minhunnah Ala Aj Musammah…..), meaning that Thus when you carry out ‘Mutah’ with women for a fixed time[141] than pay them the agreed Maher.[142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَتَمَتَّعُ مِنَ الْمَرْأَةِ الْمَرَّاتِ قَالَ لَا بَأْسَ يَتَمَتَّعُ مِنْهَا مَا شَاءَ .

Muahmmad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws regarding the man who marries the woman by Mut’a many times. He^-asws said: ‘There is no problem if he does Mut’a with her for whatever (number of times) he so desires to’.^[143]

This leads us to another topic ‘Tahreef[144] in Quran Majeed’, which is discussed separately.

Mutah was permissible during the lifetime of Prophet Muhammad^-saww and until the rule of first Muslim Caliph.  However, the second Caliph, Ummer^-la made it unlawful:

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ جَاءَ عَبْدُ اللَّهِ بْنُ عُمَيْرٍ اللَّيْثِيُّ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ مَا تَقُولُ فِي مُتْعَةِ النِّسَاءِ فَقَالَ أَحَلَّهَا اللَّهُ فِي كِتَابِهِ وَ عَلَى لِسَانِ نَبِيِّهِ ( صلى الله عليه وآله ) فَهِيَ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ

Ali, from his father, from Ibn Abu Umeyr, from Umar in Azina, from Zurara who said,

‘Abdullah Bin Umeyr Al-Laysi came over to Abu Ja’far^-asws and said to him^-asws, ‘What are you^-asws saying regarding Mut’a of the women?’ So he^-asws said: ‘Allah^-azwj Permitted it in His^-azwj Book and upon the tongue of His^-azwj Prophet^-saww, therefore it is Permissible up to the Day of Judgement’.

فَقَالَ يَا أَبَا جَعْفَرٍ مِثْلُكَ يَقُولُ هَذَا وَ قَدْ حَرَّمَهَا عُمَرُ وَ نَهَى عَنْهَا فَقَالَ وَ إِنْ كَانَ فَعَلَ قَالَ إِنِّي أُعِيذُكَ بِاللَّهِ مِنْ ذَلِكَ أَنْ تُحِلَّ شَيْئاً حَرَّمَهُ عُمَرُ قَالَ فَقَالَ لَهُ فَأَنْتَ عَلَى قَوْلِ صَاحِبِكَ وَ أَنَا عَلَى قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَهَلُمَّ أُلَاعِنْكَ أَنَّ الْقَوْلَ مَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَنَّ الْبَاطِلَ مَا قَالَ صَاحِبُكَ

So he said, ‘O Abu Ja’far^-asws! The likes of you^-asws is saying this, and Umar has prohibited from it?’ So he^-asws said: ‘And even if he did so’ He said, ‘I seek Refuge with Allah^-azwj from that, that I should permit something which Umar has prohibited’. So he^-asws said to him: ‘So you are upon the words of your companions, and I^-asws am upon the words of Rasool-Allah^-saww. So come, I^-asws shall curse you if the words are what Rasool-Allah^-saww said and that the falsehood is what your companion said’.

قَالَ فَأَقْبَلَ عَبْدُ اللَّهِ بْنُ عُمَيْرٍ فَقَالَ يَسُرُّكَ أَنَّ نِسَاءَكَ وَ بَنَاتِكَ وَ أَخَوَاتِكَ وَ بَنَاتِ عَمِّكَ يَفْعَلْنَ قَالَ فَأَعْرَضَ عَنْهُ أَبُو جَعْفَرٍ ( عليه السلام ) حِينَ ذَكَرَ نِسَاءَهُ وَ بَنَاتِ عَمِّهِ .

He (the narrator) said, ‘So Abdullah Bin Umeyr accepted, and he said, ‘It would make you cheerful if your^-asws wives, and your^-asws daughters, and your^-asws sisters, and daughters of your^-asws paternal uncle do it’. So Abu Ja’far^-asws turned away from him when he mentioned his^-asws wives and the daughters of his^-asws paternal uncle’.^[145]

Traditions of Masomeen^-asws on Mutah

قال الصادق عليه السلام: ” ليس منا من لم يؤمن بكرتنا، ويستحل متعتنا “.

It is narrated from Imam Jafar-e-Sadiq^-asws that the one who does not believe in being returned back to life (Rajjat) and does not consider Mutah permissible has no link to us.[146]

وروى صالح بن عقبة، عن أبيه عن أبي جعفر عليه السلام قال: قلت له: ” للمتمتع ثواب؟ قال: إن كان يريد بذلك وجه الله تعالى وخلافا على من أنكرها لم يكلمها كلمة إلا كتب الله تعالى له بها حسنة، ولم يمد يده إليها إلا كتب الله له حسنة، فإذا دنا منها غفر الله تعالى له بذلك ذنبا، فإذا اغتسل غفر الله له بقدر ما مر من الماء على شعره، قلت: بعدد الشعر؟ قال: نعم بعدد الشعر “.

Salay bin Aqabah narrates from his father that I asked from Imam Mohammed Baqir^-asws that is there any reward for the one who performs Mutah?  Imam^-asws replied, If one carries it out to please Allah^-azwj and to oppose those who are against this practise, then Allah^-azwj will reward him with one ‘Husna’ prior to speaking a single word (with her) and one ‘Husna’ even before raising his hand towards her and will erase one ‘sin’ upon touching her.  Allah^-azwj will forgive his sins equivalent to the drops of water which would fall down from his hair when he would take ‘compulsory[147]’ bath/shower. I asked (in surprise) as much as that (number of drops from his head), Imam^-asws replied, yes, indeed, even as per number of his hair.[148]

Who cannot perform Mutah:

وقال الرضا عليه السلام: ” المتعة لا تحل إلا لمن عرفها، وهي حرام على من جهلها “.

It is referred to Imam Mohammed Baqir^-asws that Mutah is only permissible for that person who knows its virtues and it is forbidden for that who is unaware of its significance and has no knowledge about it.[149]

وروى داود بن إسحاق، عن محمد بن الفيض قال: ” سألت أبا عبد الله عليه السلام عن المتعة فقال: نعم إذا كانت عارفة، قلت: جعلت فداك فإن لم تكن عارفة؟ قال: فاعرض عليها ، وقل لها فإن قبلت فتزوجها وإن أبت ولم ترض بقولك فدعها، وإياكم والكواشف والدواعي والبغايا وذوات الازواج، فقلت: ما الكواشف فقال: اللواتي يكاشفن وبيوتهن معلومة ويؤتين، قلت: فالدواعي؟ قال: اللواتي يدعون إلى أنفسهن وقد عرفن بالفساد، قلت: فالبغايا؟ قال: المعروفات بالزنا، قلت: فذوات الازواج؟ قال: المطلقات على غير السنة “. وروي عن محمد بن أسماعيل بن بزيع قال: ” سأل رجل الرضا عليه السلام

Dawood bin Ishaq reports from Mohammed bin Faiz that I once asked from Imam Jafar-e-Sadiq^-asws regarding ‘Mutah’, Imam^-asws replied, yes, it’s in order provided the woman, you approach, recognises it.  I asked again, what if she does not?  Imam^-asws replied then inform her about it and if she refuses to accept it or still does not understand it then do not go any further with her.  But one should refrain from ‘ Kuwashaf, Dawai, Baghaya, and Zawat Alzawaj’ I asked who is ‘Kuwashaf’, Imam^-asws replied those who are disgraceful and shameless and their homes are well known to people and they frequently visit them.  I asked who are ‘Dawai’, Imam^-asws replied these are those women who invite men for (pleasure) and are famous for corruption.  I asked who are ‘Baghanya’ Imam^-asws replied these are well known for ‘Zinna’ I asked who are ‘Zawat Alzawaj, Imam^-asws replied these are those whose divorce has not been as per traditions (of Rasool Allah^-saww). It is also narrated from Imam Raza^-asws that corrupt women are forbidden for a ‘Momin.[150]

وروى سعدان، عن أبي بصير عن أبي عبد الله عليه السلام قال: ” لا يتزوج اليهودية ولا النصرانية على حرة متعة وغير متعة “. وسأل الحسن التفليسي الرضا عليه السلام ” يتمتع الرجل من اليهودية والنصرانية؟ قال أبو الحسن الرضا عليه السلام: يتمتع من الحرة المؤمنة وهي أعظم حرمة منها “

Saeedan refers to Abu Baseer who says that he has heard it from Imam Jafar-e-Sadiq^-asws that neither Nikah or Mutah is permissible with a Christian or a Jew lady.  In another tradition, it is narrated from Imam Raza^-asws that someone asked: Can one perform Mutah with a Christian or a Jew lady?  Imam^-asws replied a ‘momin’ should do Mutah with a momin lady which is more respectful and honourable relationship.[151]

وروى أبان عن أبي مريم عن أبي عبد الله عليه السلام قال: ” العذراء التي لها أب لا تتزوج متعة إلا بأذن أبيها “. وروى حماد، عن أبي بصير قال: ” سئل أبو عبد الله عليه السلام عن المتعة أهي من الاربع؟ قال: لا ولا من السبعين “.  وسأله الفضيل بن يسار عن المتعة، فقال: هي كبعض إمائك “.

Aban refers from Abi Mariam who narrates from Imam Jafar-e-Sadiq^-asws that a virgin girl, whose father is alive, cannot perform Mutah without her father’s permission.  In another tradition, someone asked, if Mutah would come under the four allowable ‘Nikah’, Imam Jafar-e-Sadiq^-asws replied, no, even if 70 and Imam^-asws said a lady in Mutah is similar to a slave-girl. [152]

Miscellaneous Rules regarding Mutah:

Ahmed bin Mohammed bin Abi Nassr inquired from Imam Raza^-asws, ‘Is it permissible for a man to marry a daughter of a lady to whom he had performed Mutah?, Imam^-asws replied, No,

وروى عمر بن اذينة، عن زرارة قال: ” سألت أبا جعفر عليه السلام ما عدة المتعة إذا مات عنها الذي تمتع بها؟ قال: أربعة أشهر وعشرا، قال: ثم قال: يا زرارة كل نكاح إذا مات عنها الزوج فعلى المرأة حرة كانت أو أمة على أي وجه كان النكاح منه متعة أو تزويجا أو ملك يمين فالعدة أربعة أشهر وعشرا ، وعدة المطلقة ثلاثة أشهر، والامة المطلقة عليها نصف ما على الحرة، وكذلك المتعة عليها مثل ما على الامة “.

Umer bin Aznia has narrated from Zara, who said, once I asked from Imam Mohammed Baqir^-asws, ‘What is the duration of ‘Iddah’ for a lady who was in Mutah and the man has passed away?  Imam^-asws replied, 4 months and 10 days.[153]

وقيل لابي عبد الله عليه السلام: ” لم جعل في الزنا أربعة من الشهود وفي القتل شاهدين؟ قال: إن الله تبارك وتعالى أحل لكم المتعة وعلم أنها ستنكر عليكم فجعل الاربعة الشهود احتياطا لكم ولولا ذلك لاتي عليكم  وقل ما يجتمع أربعة على شهادة بأمر واحد “.

Imam Jafar-e-Sadiq^-asws was asked, why are four witness to prove ‘Zinah’[154] whereas only two are required to convict a murderer?  Imam^-asws replied, Allah^-azwj has made Mutah permissible for us and it is in His knowledge that our followers will be targeted with insults and taunts regarding it (considering it illegitimate), that’s why Allah^-azwj has protected you from being prosecuted, as it would have been easier for them to get two witness but it’s unusual to have four witness in an incident.[155]

وروى عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ” إن الله تبارك وتعالى حرم على شيعتنا المسكر من كل شراب وعوضهم من ذلك المتعة “.

Abdullah bin Sanan narrates from Imam Jafar-e-Sadiq^-asws that Allah^-azwj has forbidden all hard drinks on our Shias and instead has made ‘Mutah’ permissible.[156]

وقال عليه السلام: ” إذا جلست المرأة مجلسا فقامت عنه فلا يجلس في مجلسها أحد حتى يبرد “.

It is narrated from Masoom Imam^-asws that a man should not take that seat which has been vacated by a lady, until that seat becomes cold again.[157]

وروى محمد بن مسلم عن أبي جعفر عليه السلام قال: ” إن الله عزوجل خلق الشهوة عشر أجزاء تسعة في الرجال وواحدة في النساء “. وذلك لبني هاشم وشيعتهم، وفي نساء بني امية وشيعتهم الشهوة عشرة أجزاء في النساء تسعة، وفي الرجال واحدة.

Mohammed bin Muslim quotes from Imam Mohammed Baqir^-asws that Allah^-azwj has created ‘arouseness’ in 10 parts, out of which 9 are placed in men and one in women and this distribution is for Bani Hashim and their Shias but have given 9 parts to Bani Umayyad females and their followers and only one part to their males.[158]

وروى جابر عن أبي جعفر عليه السلام أنه قال في النساء: ” لا تشاوروهن في النجوى، ولا تطيعوهن في ذي قرابة، إن المرأة إذا كبرت ذهب خير شطريها وبقي شرهما، ذهب جمالها، واحتد لسانها، وعقم رحمها، وإن الرجل إذا كبر ذهب شر شطريه وبقي خيرهما، ثبت عقله، واستحكم رأيه، وقل جهله “.

Jabar has narrates that Imam Mohammed Baqir^-asws said: Do not whisper with ladies in order to seek advice and do not follow their opinion regarding your near ones.  Upon getting old female loses the ‘righteousness’ part out of two equal parts of ‘good and evil’ and only keeps the ‘evil’ part, with advance age, she loses her beauty, her tongue becomes sharp, he loses fertile.  But when man turns old, his ‘evil’ part is lost, and the ‘good’ part stays, his wisdom matures, his opinion refines and his ignorance reduces.[159]

وقال علي عليه السلام: ” كل امرئ تدبره امرأة فهو ملعون “.

Imam Ali^-asws said: He is ‘Malaun’ whose affairs are managed by a lady.[160]

و ” كان رسول الله صلى الله عليه وآله وسلم إذا أراد الحرب دعا نساءه فاستشارهن ثم خالفهن “.

Rasool Allah^-saww has forbidden women to ride on saddle.[161]

وقال الصادق عليه السلام: ” الحياء عشرة أجزاء تسعة في النساء وواحدة في الرجال، فإذا خفضت ذهب جزء من حيائها، وإذا تزوجت ذهب جزء، فإذا افترعت ذهب جزء، وإذا ولدت ذهب جزء وبقي لها خمسة أجزاء، فإذا فجرت ذهب حياؤها كله، وإن عفت بقي لها خمسة أجزاء “.

It is narrated from Imam Jafar-e-Sadiq^-asws that there are 10 portions of shame, out of which 9 have been awarded to female and 1 to male.  A lady would lose one part upon reaching adulthood[162], one part upon getting married, one part upon loosing virginity, one part upon giving birth.  And therefore keeps only 5 portions afterwards but she loses all of them upon becoming unfaithful to her husband.  She keeps all these 5 if she remains loyal and keeps away from others.[163]

وسأل عمار الساباطي أبا عبد الله عليه السلام ” عن النساء كيف يسلمن إذا دخلن على القوم، قال: المرأة تقول: عليكم السلام، والرجل يقول: السلام عليكم “.

Amar Sabati quotes from Imam Jafar-e-Sadiq^-asws, ‘how should ladies greet when they meet others?  Imam^-asws replied female would say ‘Allaikum Salam’ and male would say ‘Salam Allaikum’.[164]

وفي رواية إسماعيل بن أبي زياد، عن جعفر بن محمد، عن أبيه عليهما السلام قال: ” قال علي عليه السلام: ما كثر شعر رجل قط إلا قلت شهوته “.

Ismail bin Abi Ziad quotes from Imam Jafar bin Muhammad^-asws who referred from Amir-ul-Momineen^-asws that the more hair one has on his head the less arouse he is.[165]

وقال الصادق عليه السلام: ” من نظر إلى امرأة فرفع بصره إلى السماء أو غمض بصره لم يرتد إليه بصره حتى يزوجه الله من الحور العين “. وفي خبر آخر: ” لم يرتد إليه طرفه حتى يعقبه الله إيمانا يجد طعمه “.

Imam Jafar-e-Sadiq^-asws said, If a man, upon seeing a lady, turns away his eyes, toward sky or down to ground, Allah^-azwj recites his ‘Nikah’ with a ‘Hoor[166]’ (in paradise) before he restores his sight.  In another tradition from Rasool Allah^-saww it is narrated, men are only permitted to have an unintentional visual contact with a lady, but the second one is forbidden, the third one leads one to destruction[167]

Upbringing Children:

قال الصادق عليه السلام: ” دع ابنك يلعب سبع سنين، ويؤدب سبع سنين والزمه نفسك سبع سنين، فإن أفلح وإلا فإنه ممن لا خير فيه ” وقال أمير المؤمنين عليه السلام: ” يربى الصبي  سبعا ويؤدب سبعا، ويستخدم سبعا، ومنتهى طوله في ثلاث وعشرين سنة، وعقله في خمس وثلاثين [ سنة ] وما كان بعد ذلك فبالتجارب “.

Imam Jafar-e-Sadiq^-asws said, leave your child to play for first seven years, then teach him manners during the next seven years, then keep him in your company for the next seven years.  Thus if he turn out to be decent and successful person then its good (for you), otherwise he belong to them who do not have any merits and decency in their nature. And Amir-ul-Momineen^-asws said, bring your child up for seven years, teach him etiquettes for the next seven years.  He will gain height until 23 years and broaden wisdom until he reaches 35 and the rest (improvement) will all depend on experience.[168]

روى محمد بن يحيى الخزاز، عن غياث بن إبراهيم، عن جعفر بن محمد، عن أبيه عليهما السلام قال: ” قال علي صلوات الله عليه: مباشرة المرأة ابنتها إذا بلغت ست سنين سعبة من الزنا “.

Imam Ali^-asws said: A mother should stop sleeping with her daughter when she becomes 6 years’ old, otherwise it will be a kind of ‘Zinah’[169]

روي ” أنه يفرق بين الصبيان في المضاجع لست سنين “

Boys should not sleep on the same bed upon reaching the age of 6.[170]

Ghayrat (Self Esteem)

وقال عليه السلام: ” إن الغيرة من الايمان “.وقال عليه السلام: ” إن الجنة لتوجد ريحها من مسيرة خمسمائة عام، ولا يجدها عاق ولا ديوث، قيل: يا رسول الله وما الديوث؟ قال: الذي تزني امرأته وهو يعلم بها “.

Rasool Allah^-saww said: ‘Ghayrat is part of Eman’.[171]  In another tradition, Rasool Allah^-saww said, One can smell the fragrance of Paradise from 500 years’ travel distance but the ‘Aaq[172]’ and ‘Dios’ will not feel it.  Upon being asked who are ‘Dios’, Rasool Allah^-saww said: that man whose wife commits adultery and he knows it.[173]

وروى محمد بن الفضيل، عن شريس الوابشي، عن جابر عن أبي جعفر عليه السلام قال: قال لي: ” إن الله تبارك وتعالى لم يجعل الغيرة للنساء وإنما جعل الغيرة للرجال لان الله عزوجل قد أحل للرجل أربع حرائر وما ملكت يمينه ولم يجعل للمرأة إلا زوجها وحده، فإن بغت مع زوجها غيره كانت عند الله عزوجل زانية، وإنما تغار المنكرات منهن فأما المؤمنات فلا “.

Mohammed bin Fazial from Sharaash Washabi who from Jabar narrates that Imam Mohammed Baqir^-asws referred from Rasool Allah^-saww that Allah^-azwj has not blessed females with ‘Ghayrat’[174] but instead it is given to males.  The reason is that Allah^-azwj has allowed up to four women for a single man, in addition to slave girls.  But only one husband is permissible for a woman.  Thus if she likes someone else in addition to her husband, then she is considered adulterous by Allah^-azwj and there are women, beyond any doubt, who are indulged in inappropriate acts and form forbidden relations.  But a ‘Momin’ lady is not going to be among them.[175]

Walimah (Wedding Dinner by Groom)

روى موسى بن بكر ، عن أبي الحسن الاول عليه السلام ” أن رسول الله صلى الله عليه وآله وسلم قال: لا وليمة إلا في خمس، في عرس، أو خرس، أو عذار، أو وكار أو ركاز، فالعرس التزويج، والخرس النفاس بالولد، والعذار الختان، والوكار الرجل يشتري الدار، والركاز الرجل يقدم من مكة “.

Musa bin Baqr has narrated from Imam Abul Hassan^-asws that Rasool Allah^-saww said, ‘Walimah is for 5 occasions: (1) on marriage, (2) on child’s birth, (3) on boy’s circumcision, (4) upon acquiring a new home, (5) upon return from Hajj.[176]

وروى السكوني عن أبي عبد الله عليه السلام قال: ” زفوا عرايسكم ليلا وأطعموا ضحى “.

Sakuni quotes from Imam Jafar-e-Sadiq^-asws, that introduce bride to the groom in the night and offer feast to people during the day.[177]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلِيمَةُ أَوَّلَ يَوْمٍ حَقٌّ وَ الثَّانِيَ مَعْرُوفٌ وَ مَا زَادَ رِيَاءٌ وَ سُمْعَةٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The Walimah (Wedding feast) on the first day is true (Sunnah), and the second (day) it is goodness, and whatever is an increase is a show-off and to be heard of’.^[178]

Husband-Wife Relationship:

قال الصادق عليه السلام لبعض أصحابه: ” إذا ادخلت عليك أهلك فخذ بناصيتها واستقبل بها القبلة وقل: ” اللهم بأمانتك أخذتها وبكلماتك استحللت فرجها فإن قضيت لي منها ولدا فاجعله مباركا سويا ، ولا تجعل للشيطان فيه شركا ولا نصيبا “.

Imam Jafar-e-Sadiq^-asws told one of his companions that when you bring home your bride then recite the following prayer[179]: O Lord! You have given her to me, on a lease, and I am in front of You, have made her body permissible for me through intercession of Your ‘Kalimat’.  If You wish to bless me with a child then please reward him with appropriate and praiseworthy body without letting Satan to get involved (in our relationship).[180]

Imam Jafar-e-Sadiq^-asws said one should recite Allah’s name (Bismillah) when approaching his wife, if he would not recite ‘Bismillah’ then Satan’s will also contribute to the seed of the child.  One can recognise such a child through his love for or animosity against us^-asws.[181]

روى سليمان بن جعفر الجعفري عن أبي الحسن موسى بن جعفر عليهما السلام قال: سمعته يقول: ” من أتى أهله في محاق الشهر فليسلم لسقط الولد “.

Sulman bin Jafar Jafari has narrated from Imam Abul Hassan Musa bin Jafar^-asws that I heard from Imam^-asws ‘one should not complain about the child if he has approached his wife during those days of the month when moon has not been born (last days of the month)[182]

4407 وَ- رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ أَ يُكْرَهُ الْجِمَاعُ فِي سَاعَةٍ مِنَ السَّاعَاتِ قَالَ نَعَمْ يُكْرَهُ فِي لَيْلَةٍ يَنْخَسِفُ فِيهَا الْقَمَرُ وَ الْيَوْمِ الَّذِي تَنْكَسِفُ فِيهِ الشَّمْسُ وَ فِيمَا بَيْنَ غُرُوبِ الشَّمْسِ إِلَى أَنْ يَغِيبَ الشَّفَقُ وَ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ فِي الرِّيحِ السَّوْدَاءِ وَ الْحَمْرَاءِ وَ الصَّفْرَاءِ وَ الزَّلْزَلَةِ.

Hassan ibn Mehboob, from Abi Ayub Ghzaar, who from Ummero ibn Usman who has said:

Imam Mohammed Baqir^-asws said that it was asked from Rasool Allah^-saww during which time a husband should refrain from approaching his wife?

Rasool Allah^-saww replied, regarding the time during which a husband must avoid from approaching his wife? Rasool Allah^-saww replied, ‘the night of moon eclipse, the day of sun eclipse, until the disappearance of twilight, and between the time of the Fajr and sunrise time, during red and black storms and during earth quake.[183]

وقال عليه السلام: ” يكره الجنابة حين تصفر الشمس، وحين تطلع وهي صفراء “

It is narrated from Imam^-asws that it is inappropriate (Makru) to be in the state of ‘Janabat’ when sun becomes yellowish in the morning and in the afternoon.[184]

وسأل محمد بن الفيض  أبا عبد الله عليه السلام فقال: ” اجامع وأنا عريان قال: لا، ولا تستقبل القبلة ولا تستدبرها “

Mohammed bin Faaz asked from Imam Jafar-e-Sadiq^-asws if he could engage in relationship while completely undressed? Imam^-asws replied, No, and do not face or turn your back to Kabah and also never go near your wife in a boat.[185]

وقال رسول الله صلى الله عليه وآله وسلم: ” يكره أن يغشى الرجل المرأة وقد احتلم حتى يغتسل من احتلامه الذي رأى، فإن فعل فخرج الولد مجنونا فلا يلومن إلا نفسه “

Rasool Allah^-saww said man should not advance towards his wife if he had already became najis after experiencing an ejaculation.[186]

وسأل محمد بن مسلم أبا جعفر عليه السلام ” عن العزل قال: الماء للرجل يصرفه حيث يشاء “

Mohammed bin Muslim narrates from Imam Mohammed Baqir^-asws that it’s up to man’s discretion to withdraw or not, as ‘the water’ belongs to him and he may spent it the way he likes.[187]

Rights of a Wife upon her Husband:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَقُّ الْمَرْأَةِ عَلَى زَوْجِهَا الَّذِي إِذَا فَعَلَهُ كَانَ مُحْسِناً قَالَ يُشْبِعُهَا وَ يَكْسُوهَا وَ إِنْ جَهِلَتْ غَفَرَ لَهَا وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَتِ امْرَأَةٌ عِنْدَ أَبِي ( عليه السلام ) تُؤْذِيهِ فَيَغْفِرُ لَهَا .

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

‘I said to Abu Abdullah^-asws, ‘What are the rights of the women upon her husband which when he fulfils it, he would be a good (husband)?’ He^-asws said: ‘He has to satiate her (hunger), and clothe her, and if she is ignorant, forgive her’. And Abu Abdullah^-asws said: ‘There was a wife with my^-asws father^-asws who used to hurt him^-asws, so he would forgive her’.^[188]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَقُّ الْمَرْأَةِ عَلَى زَوْجِهَا قَالَ يَسُدُّ جَوْعَتَهَا وَ يَسْتُرُ عَوْرَتَهَا وَ لَا يُقَبِّحُ لَهَا وَجْهاً فَإِذَا فَعَلَ ذَلِكَ فَقَدْ وَ اللَّهِ أَدَّى حَقَّهَا قُلْتُ فَالدُّهْنُ قَالَ غِبّاً يَوْمٌ وَ يَوْمٌ لَا قُلْتُ فَاللَّحْمُ قَالَ فِي كُلِّ ثَلَاثَةٍ فَيَكُونُ فِي الشَّهْرِ عَشْرَ مَرَّاتٍ لَا أَكْثَرَ مِنْ ذَلِكَ

From him, from Muhammad Bin Isa, from the one who narrated it, from Shihaab Bin Abd Rabbihi who said,

‘I said to Abu Abdullah^-asws, ‘What are the rights of the woman upon her husband?’ He^-asws said: ‘Eliminate her hunger, and veil her nakedness, and not to spoil her face. So when he does that, by Allah^-azwj, he has fulfilled her rights’. I said, ‘So (what about) the oil (for the hair & body)?’ He^-asws said: ‘Intermittently day and not a day’. I said, ‘So (what about) the meat?’ He^-asws said: ‘During every three (days), so it would come to be ten times in the month, no more than that’.

قُلْتُ فَالصِّبْغُ قَالَ وَ الصِّبْغُ فِي كُلِّ سِتَّةِ أَشْهُرٍ وَ يَكْسُوهَا فِي كُلِّ سَنَةٍ أَرْبَعَةَ أَثْوَابٍ ثَوْبَيْنِ لِلشِّتَاءِ وَ ثَوْبَيْنِ لِلصَّيْفِ وَ لَا يَنْبَغِي أَنْ يُفْقِرَ بَيْتَهُ مِنْ ثَلَاثَةِ أَشْيَاءَ دُهْنِ الرَّأْسِ وَ الْخَلِّ وَ الزَّيْتِ وَ يَقُوتُهُنَّ بِالْمُدِّ فَإِنِّي أَقُوتُ بِهِ نَفْسِي وَ عِيَالِي وَ لْيُقَدِّرْ لِكُلِّ إِنْسَانٍ مِنْهُمْ قُوتَهُ فَإِنْ شَاءَ أَكَلَهُ وَ إِنْ شَاءَ وَهَبَهُ وَ إِنْ شَاءَ تَصَدَّقَ بِهِ وَ لَا تَكُونُ فَاكِهَةٌ عَامَّةٌ إِلَّا أَطْعَمَ عِيَالَهُ مِنْهَا وَ لَا يَدَعْ أَنْ يَكُونَ لِلْعِيدِ عِنْدَهُمْ فَضْلٌ فِي الطَّعَامِ أَنْ يُسَنِّيَ مِنْ ذَلِكَ شَيْئاً لَا يُسَنِّي لَهُمْ فِي سَائِرِ الْأَيَّامِ .

I said, ‘So (what about) the dye?’ He^-asws said: ‘And the dyeing is during every six months, and clothe her during every year with four clothes, two clothes for the winter and two clothes for the summer, and it is no befitting if one impoverishes his house from three things – the hair oil, and the vinegar, and the oil, and provide her with a handful (of food), for I^-asws provide myself with it, and my^-asws family; and let each human being from them measure his own food intake, so if he so desires it he eats it, and if he so desires it, he gifts it, and if he so desires it, he gives in charity with it; and there should not happen to be any fruits during the year except that he feeds is family from these, and he should not leave it if there happens to be the Eid (festival) with them, the extra in the meal, that he should make for them something which he does not make for them in the rest of the days’.^[189]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْصَانِي جَبْرَئِيلُ ( عليه السلام ) بِالْمَرْأَةِ حَتَّى ظَنَنْتُ أَنَّهُ لَا يَنْبَغِي طَلَاقُهَا إِلَّا مِنْ فَاحِشَةٍ مُبَيِّنَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as advised me^-saww with the women until I^-saww thought that it is not befitting to divorce her except due to manifest immorality’.^[190]

سأل صفوان بن يحيى أبا الحسن الرضا عليه السلام ” عن الرجل تكون عنده المرأة الشابة فيمسك عنها الاشهر والسنة لا يقربها ليس يريد الاضرار بها، يكون لهم مصيبة، يكون في ذلك آثما؟ قال: إذا تركها أربعة أشهر كان آثما بعد ذلك [ إلا أن يكون باذنها ]

Sufan bin Yahiya asked Imam Raza^-asws regarding a person who has a young wife but he does not contact her and sleeps with her and it seems he has no other intentions but to harm her and create troubles for others.  Is he a sinner? Imam^-asws replied, if he had left her more than four months then he is, unless if they have mutual agreement.[191]

وسأل إسحاق بن عمار أبا عبد الله عليه السلام ” عن حق المرأة على زوجها قال: يشبع بطنها، ويكسو جثتها، وإن جهلت غفر لها “.

Ishaq bin Razeen asked Imam Jafar-e-Sadiq^-asws, What are the rights of a wife over her husband?  Imam^-asws replied, he should provide her enough sustenance and cloths and forgive her if she commits something inappropriate out of ignorance.[192]

وروى عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ” ألهموهن حب علي عليه السلام وذروهن بلهاء “

Abdullah bin Sanan narrates from Imam Jafar-e-Sadiq^-asws  that Imam^-asws said you should only implant love of Mola Ali^-asws in your women and leave them at that (without much coaching).[193]

Supplication for Having Children:

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن بعض أصحابه، قال: شكا الأبرش الكلبي إلى أبي جعفر (عليه السلام) أنه قال: لا يولد له، و قال: علمني شيئا؟ قال: «استغفر الله في كل يوم أو في كل ليلة مائة مرة، فإن الله يقول: اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً إلى قوله وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ».

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

‘Al-Abrash Al-Kalby complained to Abu Ja’far^-asws saying that he had no children, and said, ‘Can you^-asws teach me something?’ He^-asws said: ‘Seek Forgiveness every day, or every night, one hundred times, for Allah^-azwj is Saying [71:10] So I said, Ask forgiveness of your Lord, surely He is the most Forgiving up to His^-azwj Words [71:12] And Help you with wealth and sons’.^[194]

Supplications for Having ‘Baby Boy’

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

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

‘Rasool-Allah^-saww said: ‘The one for whom was a pregnancy, so he makes the intention that he would be naming him as ‘Muhammad’, or ‘Ali’, there would be born for him, a boy’.^[195]

Supplication for a Son:

محمد بن يعقوب: عن أحمد بن محمد العاصمي، عن علي بن الحسن التيملي، عن عمرو بن عثمان، عن أبي جميلة، عن أبي عبد الله (عليه السلام)، قال: قال له رجل من أهل خراسان بالربذة: جعلت فداك، لم أرزق ولدا. فقال له: «إذا رجعت إلى بلادك و أردت أن تأتي أهلك فاقرأ إذا أردت ذلك: وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنادى فِي الظُّلُماتِ أَنْ لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ إلى ثلاث آيات، فإنك ترزق ولدا إن شاء الله تعالى».

Muhammad Bin Yaqoub, from Ahmad Bin Muhammad Al Aasamy, from Ali Bin Al Hassan Al Taymily, from Amro Bin Usman, from Abu Jameela,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man from the people of Khurasan said to him^-asws, at Al-Zabda, ‘May I be sacrificed for you^-asws, I have not been Sustained with a son’. So he^-asws said to him: ‘When you return to your country, and intend to come to your wife, so recite when you intend that [21:85] And Ismail and Idris and Zulkifl; all were of the patient ones [21:86] And We Included them into Our Mercy, surely they were of the righteous ones [21:87] And the one with the whale (Yunus), when he went away in anger, so he thought that We had no Power over him, so he called out in the darkness: There is no Allah but You, Glory be to You; surely I am from the unjust ones, the three Verses, and you would be Sustained with a son, if Allah^-azwj so Desires it’.^[196]

في الكافي محمد بن يحيى عن أحمد بن محمد عن على بن الحكم عن رجل عن محمد بن مسلم عن أبي جعفر عليه السلام قال: من أراد أن يحبل له فليصل ركعتين بعد الجمعة يطيل فيهما الركوع والسجود، ثم يقول: اللهم ان اسئلك بما سئلك به زكريا إذ قال: رب لا تذرني فردا وأنت خير الوارثين، اللهم هب لى ذرية طيبة انك سميع الدعاء اللهم باسمك استحللتها، وفى امانتك أخذتها، فان قضيت في رحمها ولدا فاجعله غلاما مباركا زكيا، ولا تجعل للشيطان فيه نصيبا ولا شركا.

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

‘Abu Ja’far^-asws having said: ‘The one who wants that there should be a pregnancy for him (his wife), should Pray two cycles after the Friday, prolonging in it the Bowings and the Prostrations, then he should be saying, ‘Our Allah^-azwj! I ask You^-azwj with what Zakariyya^-as asked You^-saww for when he said: [21:89] Do not leave me alone; and You are the Best of inheritors. Our Allah^-azwj! Gift to me a good offspring, You^-azwj are the Hearer of the supplication. Our Allah^-azwj! It is by Your^-azwj Name that I consider it permissible, and in Your^-azwj Entrustment that I take it. Thus, if You^-azwj Judge it so for a son to be in her womb, so Make it to be a Blessed boy, pure, and do not Let Satan^-la to have any share in it or association’.^[197]

محمد بن يحيى عن أحمد بن محمد عن على بن الحكم عن سيف بن عميرة عن أبى بكر الحضرمي عن الحارث النضرى قال قلت لابي عبد الله عليه السلام: انى من أهل بيت قد انقرضوا وليس لى ولد ؟ فقال: ادع وأنت ساجد: ” رب هب لى من لدنك وليا رب لا تذرني فردا وانت خير الوارثين ” قال: ففعلت فولد لى على والحسين.

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

‘I said to Abu Abdullah^-asws, ‘I am from a household which may become extinct as there is no son for me’. So he^-asws said: ‘Supplicate whilst in Prostration, ‘Lord^-azwj, Bestow upon me a son from You^-azwj. Lord^-azwj! [21:89] Do not leave me alone; and You are the Best of inheritors’. He (the narrator) said, ‘So I did it, and there were born unto me, Ali and Al-Husayn’.^[198]

Merits of the daughters

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Ibrahim^-asws (7^th Imam^-asws) asked his^-asws Lord^-azwj that He^-azwj should Grant him^-as a daughter who would cry over him^-asws, and lament him after his^-asws passing away’.^[199]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of the children are daughters, kind, serving, caring, Blessed, loving’.^[200]

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

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

‘(A midwife) came to a man whilst he was in the presence of the Prophet^-saww, so he informed him with a birth for him. So the face of the man changed. So the Prophet^-saww said to him: ‘What is the matter with you?’ So he said, ‘Good’. So he^-saww said: ‘Speak’. He said, ‘I came out and the wife was in labour, so she (mid-wife) just informed me that she had given birth to a girl’. So the Prophet^-saww said to him: ‘The earth would carry her and the sky would shade her, and Allah^-azwj would Sustain her, and her smell is of a fragrant flower’.^[201]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The sons are Bounties, and the daughters are blessings, and Allah^-azwj would Question about the Bounties but He^-azwj would Rewards upon the ‘حَسَنَاتٌ’ (blessings).^[202]

The young ones, when they are married off, would not be harmonising

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قِيلَ لَهُ إِنَّا نُزَوِّجُ صِبْيَانَنَا وَ هُمْ صِغَارٌ قَالَ فَقَالَ إِذَا زُوِّجُوا وَ هُمْ صِغَارٌ لَمْ يَكَادُوا يَتَأَلَّفُوا .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether, from Ibn Abu Umeyr, form Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws or Abu Al Hassan^-asws, said, ‘It was said to him^-asws (by the narrator that) ‘We tend to get our your children married when they are young’. So he^-asws said: ‘When they are married and they are small, they fail to develop good relationship’.^[203]

Divorce:

وفي خبر آخر قال عليه السلام: ” إن طلاقكم الثلاث لا يحل لغيركم، وطلاقهم يحل لكم، لانكم لا ترون الثلاث شيئا وهم يوجبونها “.

Imam Jafar-e-Sadiq^-asws said that your three divorces (if said at one time) would not make your wife permissible for others but their three divorces are permissible for you, as you do not consider three as ‘serious’ (until 3 different times and occasions) but they take them as compulsory (to validate divorce).[204]

وقال عليه السلام: ” من كان يدين بدين قوم لزمته أحكامهم “.

Imam^-asws said a person who is following a religion or belongs to a nations, it is essential for me to follow their laws.[205]

A Syed Lady cannot Marry to a Non-Syed:

This is a lengthy topic and has been extensively debated within Shia community, therefore we will not go into a lengthy discuss, but will like to quote a few selected Ahadith which clearly say a non-Syed man is not a ‘kuf’ of a Syed lady:

Who are Syeds?

Syeda are those who are the descendants of Abul Muttalib^-asws.  (an extract from a Hadith from Al-kafi is inserted below):

فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ الذُّلِّ وَ الْمَسْكَنَةِ وَ لَا بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَ هَؤُلَاءِ الَّذِينَ جَعَلَ اللَّهُ لَهُمُ الْخُمُسَ هُمْ قَرَابَةُ النَّبِيِّ ( صلى الله عليه وآله ) الَّذِينَ ذَكَرَهُمُ اللَّهُ فَقَالَ وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَ هُمْ بَنُو عَبْدِ الْمُطَّلِبِ أَنْفُسُهُمْ الذَّكَرُ مِنْهُمْ وَ الْأُنْثَى لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَ لَا مِنَ الْعَرَبِ أَحَدٌ وَ لَا فِيهِمْ وَ لَا مِنْهُمْ فِي هَذَا الْخُمُسِ مِنْ مَوَالِيهِمْ وَ قَدْ تَحِلُّ صَدَقَاتُ النَّاسِ لِمَوَالِيهِمْ وَ هُمْ وَ النَّاسُ سَوَاءٌ

Thus, he^-asws makes it to be for them in particular, from Him^-azwj what they could be needless with that from coming into a place of disgrace and neediness. And there is no problem with the charities of some of them upon the others, and they are those for whom Allah^-azwj has Made the Khums. They are the near of kin of the Prophet^-saww whom Allah^-azwj has Mentioned, and He^-azwj Said [26:214] And warn your nearest relations, and they are the Clan of Abdul Muttalib^-asws – themselves, the males from them and the females. There aren’t among them from the people of the households of the Quraysh, nor from the Arabs anyone, nor among them, nor from them in this Khums from any of their friends, and the charities of the people has been Made permissible for their friends, and they and the people are equal.

وَ مَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَ أَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ الصَّدَقَاتِ تَحِلُّ لَهُ وَ لَيْسَ لَهُ مِنَ الْخُمُسِ شَيْ‏ءٌ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ ادْعُوهُمْ لِآبائِهِمْ

The one whose mother was from the Clan of Hashim and his father was from the rest of the Quraysh, so the charities would be Permissible for him and there wouldn’t be anything for him from the Khums because Allah^-azwj the Exalted is Saying [33:5] Assert their relationship to their fathers.^[206] (an extract, see the complete Hadith in Appendix I)

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أُنَاساً مِنْ بَنِي هَاشِمٍ أَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَسَأَلُوهُ أَنْ يَسْتَعْمِلَهُمْ عَلَى صَدَقَاتِ الْمَوَاشِي وَ قَالُوا يَكُونُ لَنَا هَذَا السَّهْمُ الَّذِي جَعَلَهُ اللَّهُ لِلْعَامِلِينَ عَلَيْهَا فَنَحْنُ أَوْلَى بِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِي وَ لَا لَكُمْ وَ لَكِنِّي قَدْ وُعِدْتُ الشَّفَاعَةَ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A group of people from the Clan of Hashim came over to Rasool-Allah^-saww. So they asked him^-saww that he^-saww should utilise them upon the (collection of the) charities of the livestock, and they said, ‘Can there happen to be for us this portion which Allah^-azwj has Made it to be for the workers over it, so we are the closes with it’. So Rasool-Allah^-saww said: ‘O sons of Abdul Muttalib^-asws! The charity is neither Permissible for me, nor for you all, but I^-saww have been Promised the intercession’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ لَقَدْ وُعِدَهَا ( صلى الله عليه وآله ) فَمَا ظَنُّكُمْ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِذَا أَخَذْتُ بِحَلْقَةِ بَابِ الْجَنَّةِ أَ تَرَوْنِي مُؤْثِراً عَلَيْكُمْ غَيْرَكُمْ .

Then Abu Abdullah^-asws said: ‘By Allah^-azwj he^-saww has been Promised it. So what is your thinking, O sons of Abdul Muttalib^-asws! When I^-asws grab the ring of the door of the Paradise, do you see me^-asws giving preference to others over you all?’^[207]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ إِنَّ عَلِيَّ بْنَ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) وَ امْرَأَتَهُ وَ بَنِيهِ مِنْ أَهْلِ الْجَنَّةِ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Suleyman Bin Ja’far who said,

‘I heard Al-Reza^-asws saying: ‘Ali Bin Abdullah son of Al-Husayn Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws, and his wife and his sons are from the inhabitants of the Paradise’.

ثُمَّ قَالَ مَنْ عَرَفَ هَذَا الْأَمْرَ مِنْ وُلْدِ عَلِيٍّ وَ فَاطِمَةَ ( عليها السلام ) لَمْ يَكُنْ كَالنَّاسِ .

Then he^-asws said: ‘The ones who recognise this matter (Al-Wilayah), from the children of Ali^-asws and (Syeda) Fatima^-asws, do not happen to be like the (ordinary) people’.^[208]

The ‘Kuff’ (Match) for the marriage:

The Elevated Status of Syeds:

(An extract), see the complete Hadith in Appendix II.

فَقَالَ ع نَعَمْ الذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ وَ ذَلِكَ بَيِّنٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ فِي سُورَةِ الطَّلَاقِ‏ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ‏ فَالذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ فَهَذِهِ التَّاسِعَةُ

So he^-asws (Imam Ali Ibn Musa Al-Reza^-asws) said: ‘Yes. The Reminder (Zikr) is Rasool-Allah^-saww, and we^-asws and his^-saww People^-asws, and that is clear in the Book of Allah^-azwj Mighty and Majestic where He^-azwj is Saying in Surah Al-Talaaq [65:10] therefore fear Allah, O men of understanding who believe! Allah has Sent down to you a Reminder, [65:11] A Messenger reciting to you the clear Verses of Allah. Thus, the Reminder is Rasool-Allah^-saww and we^-asws are his^-saww People^-asws. So this is the ninth.

وَ أَمَّا الْعَاشِرَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي آيَةِ التَّحْرِيمِ‏ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ‏ الْآيَةَ إِلَى آخِرِهَا فَأَخْبِرُونِي هَلْ تَصْلُحُ ابْنَتِي وَ ابْنَةُ ابْنِي‏ وَ مَا تَنَاسَلَ مِنْ صُلْبِي لِرَسُولِ اللَّهِ ص أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟ قَالُوا لَا قَالَ فَأَخْبِرُونِي هَلْ كَانَتِ ابْنَةُ أَحَدِكُمْ تَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟ قَالُوا نَعَمْ

And as for the tenth, so Allah^-azwj Mighty and Majestic is Saying in the Verse of the Prohibition [4:23] Forbidden to you are your mothers and your daughters and your sisters – the Verse up to its end. So inform me^-asws! Is it correct for my^-asws daughter and the daughter of my^-asws son, and whatever is linked from my^-asws lineage to Rasool-Allah^-saww, you should marry her, if he^-saww was alive?’ They said, ‘No’. He^-asws said: ‘Then inform me^-asws, would it be correct for a daughter of one of you that he^-saww marry her if he^-saww was alive?’ They said, ‘Yes’.

قَالَ فَفِي هَذَا بَيَانٌ لِأَنَّا مِنْ آلِهِ وَ لَسْتُمْ مِنْ آلِهِ وَ لَوْ كُنْتُمْ مِنْ آلِهِ لَحُرِّمَ عَلَيْهِ بَنَاتُكُمْ كَمَا حُرِّمَ عَلَيْهِ بَنَاتِي لِأَنَّا مِنْ آلِهِ وَ أَنْتُمْ مِنْ أُمَّتِهِ فَهَذَا فَرْقٌ بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ الْآلَ مِنْهُ وَ الْأُمَّةُ إِذَا لَمْ تَكُنْ مِنَ الْآلِ لَيْسَتْ مِنْهُ فَهَذِهِ الْعَاشِرَةُ

He^-asws said: ‘So in this is a clarification, as I^-asws from his^-saww Progeny^-asws and you are not from his^-saww Progeny^-asws, and had you been from his^-saww Progeny^-asws, your daughters would have been Prohibited unto him^-saww, and just as my^-saww daughter would be Prohibited unto him^-saww, because I^-asws am from his^-saww Progeny^-asws and you are from his^-saww community. So this is the difference between the Progeny^-asws and the community, because the Progeny^-asws is from him^-saww, and the community, when it does not happen to be from the Progeny^-asws, isn’t from him^-saww. So this is the tenth.

وَ أَمَّا الْحَادِيَةَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي سُورَةِ الْمُؤْمِنِ عَنْ قَوْلِ رَجُلٍ مُؤْمِنٍ مِنْ آلِ فِرْعَوْنَ‏ وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَ قَدْ جاءَكُمْ بِالْبَيِّناتِ مِنْ رَبِّكُمْ‏ إِلَى تَمَامِ الْآيَةِ وَ كَانَ ابْنَ خَالِ فِرْعَوْنَ فَنَسَبَهُ إِلَى فِرْعَوْنَ بِنَسَبِهِ وَ لَمْ يُضِفْهُ إِلَيْهِ بِدِينِهِ وَ كَذَلِكَ خُصِصْنَا نَحْنُ إِذْ كُنَّا مِنْ آلِ رَسُولِ اللَّهِ ص بِوِلَادَتِنَا مِنْهُ وَ عَمَمْنَا النَّاسَ بِالدِّينِ فَهَذَا الْفَرْقُ بَيْنَ الْآلِ وَ الْأُمَّةِ فَهَذِهِ الْحَادِيَةَ عَشَرَ

And as for the eleventh, so Allah^-azwj Mighty and Majestic is Saying in Surah Al-Momin on behalf of the words of the Momin man from the family of Pharaoh^-la, [40:28] And a believing man of Pharaoh’s people who hid his faith said: Will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear Proofs from your Lord? – up to the completion of the Verse. And he was a son of the paternal uncle of Pharaoh^-la, so he was linked to Pharaoh^-la by his link, and he did not add to him with his^-la religion. And similar to that we^-asws are particularised from him^-saww, when we^‑asws were from the Progeny^-asws of the Rasool^-saww by our^-asws linage from him^-saww, and the people are generalised with the Religion. So, this is the difference between the Progeny^-asws and the community. This is the eleventh.

وَ أَمَّا الثَّانِيَةَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها فَخَصَّنَا اللَّهُ بِهَذِهِ الْخُصُوصِيَّةِ إِذْ أَمَرَنَا بِإِقَامِ الصَّلَاةِ ثُمَّ خَصَّنَا مِنْ دُونِ الْأُمَّةِ فَكَانَ رَسُولُ اللَّهِ ص يَجِي‏ءُ إِلَى بَابِ عَلِيٍّ وَ فَاطِمَةَ بَعْدَ نُزُولِ هَذِهِ الْآيَةِ تِسْعَةَ أَشْهُرٍ كُلَّ يَوْمٍ عِنْدَ حُضُورِ كُلِّ صَلَاةٍ خَمْسَ مَرَّاتٍ فَيَقُولُ الصَّلَاةَ رَحِمَكُمُ اللَّهُ وَ مَا أَكْرَمَ اللَّهُ أَحَداً مِنْ ذَرَارِيِّ الْأَنْبِيَاءِ مِثْلَ هَذِهِ الْكَرَامَةِ الَّتِي أَكْرَمَنَا بِهَا وَ خَصَّنَا مِنْ دُونِ جَمِيعِ أَهْلِ بَيْتِهِمْ

And as for the twelfth, so Allah^-azwj Mighty and Majestic is Saying [20:132] And enjoin Salat upon your followers, and be constant at it. So Allah^-azwj Particularised us^-asws with this speciality when He^-azwj Commanded with the establishment of the Salat, then Specialised us^-asws from besides the community. And it was so that Rasool-Allah^-saww would come to the door of Ali^‑asws and (Syeda) Fatima^-asws after the Descent of this Verse for nine months, every day, at the attendance of every Salat, five times, and he^-saww was saying: ‘May Allah^-azwj have Mercy on you^-asws all, and Allah^-azwj has not Honoured anyone from the offspring of the Prophets^-as with the like of this prestige which He^-azwj has Honoured us^-asws with, and Particularised us^-asws from besides the entirety of the People of their^-as Households’.

فَقَالَ الْمَأْمُونُ وَ الْعُلَمَاءُ جَزَاكُمُ اللَّهُ أَهْلَ بَيْتِ نَبِيِّكُمْ عَنِ الْأُمَّةِ خَيْراً فَمَا نَجِدُ الشَّرْحَ وَ الْبَيَانَ فِيمَا اشْتَبَهَ عَلَيْنَا إِلَّا عِنْدَكُمْ.

So Al-Mamoun and the scholars said, ‘May Allah^-azwj Recompense you^-asws all, the People^-asws of the Household of your^-asws Prophet^-saww with goodness on behalf of the community. So we cannot find the explanations and the clarifications with regards to what is confusing upon us except with you^-asws all’’.^[209] (see the complete Hadith in Appendix II)

فَأَمَّنَ النَّبِيُّ ص عَلَى دُعَائِهِ وَ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ إِنَّ اللَّهَ قَدْ أَعْطَى فَاطِمَةَ فِي الدُّنْيَا ذَلِكَ أَنَا أَبُوهَا وَ مَا أَحَدٌ مِنَ الْعَالَمِينَ مِثْلِي وَ عَلِيٌّ بَعْلُهَا وَ لَوْ لَا عَلِيٌّ مَا كَانَ لِفَاطِمَةَ كُفْوٌ أَبَداً وَ أَعْطَاهَا الْحَسَنَ وَ الْحُسَيْنَ وَ مَا لِلْعَالَمِينَ مِثْلُهُمَا سَيِّدَا شَبَابِ أَسْبَاطِ الْأَنْبِيَاءِ وَ سَيِّدَا أَهْلِ الْجَنَّةِ

So the Prophet^-saww said Ameen upon his supplication and turned to his^-saww companions and he^-saww said: ‘Allah^-azwj has already Given that to (Syeda) Fatima^-asws in the world. I^-saww am her^-asws father, and there is no one from the universe like me^-saww, and Ali^-asws is her^-asws husband. And had it not been for Ali^-asws, there would not have been a match for Fatima^-asws, ever! And He^-azwj Gave her^-asws Al-Hassan^-asws and Al-Husayn^-asws, and there isn’t for the universe the likes of them^-asws. They^-asws are the chiefs of the tribes of the Prophets^-as and chiefs of the people of the Paradise’.

وَ كَانَ بِإِزَائِهِ الْمِقْدَادُ وَ ابْنُ عُمَرَ وَ عَمَّارٌ وَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُمَا فَقَالَ وَ أَزِيدُكُمْ؟ فَقَالُوا نَعَمْ يَا رَسُولَ اللَّهِ قَالَ ص أَتَانِي الرُّوحُ الْأَمِينُ يَعْنِي جَبْرَئِيلَ ع وَ قَالَ إِنَّهَا إِذَا هِيَ قُبِضَتْ وَ دُفِنَتْ يَسْأَلُهَا الْمَلَكَانِ فِي قَبْرِهَا مَنْ رَبُّكِ؟ فَتَقُولُ اللَّهُ رَبِّي فَيَقُولَانِ مَنْ نَبِيُّكِ؟ فَتَقُولُ أَبِي فَيَقُولَانِ فَمَنْ وَلِيُّكِ؟ فَتَقُولُ هَذَا الْقَائِمُ عَلَى شَفِيرِ قَبْرِي عَلِيُّ بْنُ أَبِي طَالِبٍ

And he^-saww was confronting Al-Miqdad^-as, and Ibn Umar, and Ammar, and Salman^-as, may Allah^-azwj be Pleased with them, and he^-saww said: ‘Shall I^-saww increase for you all?’ They said, ‘Yes, O Rasool-Allah^-saww!’. He^-saww said: ‘The Trustworthy Spirit came to me^-saww, meaning Jibraeel^-as, and said, ‘She^-asws, when she^-asws passes away and buried, the two Angels would ask her in her^-asws grave, ‘Who is your^-asws Lord^-azwj?’ So she^-asws would be saying: ‘Allah^-azwj is my^-asws Lord^-azwj’. They would be saying, ‘Who is your^-asws Prophet^-saww?’ So she^-asws would be saying: ‘My^-asws father^-asws’. They would be saying, ‘So who is your^-asws Guardian^-asws?’ So she^-asws would be saying: ‘This one standing upon the edge of my^-asws grave, Ali^-asws Bin Abu Talib^-asws’.

أَلَا وَ أَزِيدُكُمْ مِنْ فَضْلِهَا؟ إِنَّ اللَّهَ قَدْ وَكَّلَ بِهَا رَعِيلًا مِنَ الْمَلَائِكَةِ يَحْفَظُونَهَا مِنْ بَيْنِ يَدَيْهَا وَ مِنْ خَلْفِهَا وَ عَنْ يَمِينِهَا وَ عَنْ شِمَالِهَا وَ هُمْ مَعَهَا فِي حَيَاتِهَا وَ عِنْدَ قَبْرِهَا بَعْدَ مَوْتِهَا يُكْثِرُونَ الصَّلَاةَ عَلَيْهَا وَ عَلَى أَبِيهَا وَ بَعْلِهَا وَ بَنِيهَا

Indeed! Shall I^-saww increase for you all of her^-asws merits? Allah^-azwj has Allocated a group of Angels with her^-asws, protecting her^-asws from front, and from behind, and from right and from her^-asws left, and they would be with her^-asws during her^-asws lifetime and by her^-asws grave after her^-asws passing away, frequenting the Salawat upon her^-asws and upon her^-asws father^-saww, and her^-asws husband^-asws, and her^-asws two sons^-asws.

فَمَنْ زَارَنِي بَعْدَ وَفَاتِي فَكَأَنَّمَا زَارَنِي فِي حَيَاتِي وَ مَنْ زَارَ فَاطِمَةَ فَكَأَنَّمَا زَارَنِي وَ مَنْ زَارَ عَلِيَّ بْنَ أَبِي طَالِبٍ فَكَأَنَّمَا زَارَ فَاطِمَةَ وَ مَنْ زَارَ الْحَسَنَ وَ الْحُسَيْنَ فَكَأَنَّمَا زَارَ عَلِيّاً وَ مَنْ زَارَ ذُرِّيَّتَهُمَا فَكَأَنَّمَا زَارَهُمَا

So the one who visits me^-asws after my^-saww expiry, so it is as if he has visited me^-saww during my^-saww lifetime, and the one who visits (Syeda) Fatima^-asws it is as if he has visited me^-saww, and the one who visits Ali^-asws Bin Abu Talib^-asws, so it is as if he has visited (Syeda) Fatima^-asws, and the one who visits Al-Hassan^-asws and Al-Husayn^-asws, so it is as if he has visited Ali^-asws, and the one who visits their^-asws children^-asws, so it is as if he has visited the two of them^-asws.

فَعَمَدَ عَمَّارٌ إِلَى الْعِقْدِ وَ طَيَّبَهُ بِالْمِسْكِ وَ لَفَّهُ فِي بُرْدَةٍ يَمَانِيَّةٍ وَ كَانَ لَهُ عَبْدٌ اسْمُهُ سَهْمٌ ابْتَاعَهُ مِنْ ذَلِكَ السَّهْمِ الَّذِي أَصَابَهُ بِخَيْبَرَ فَدَفَعَ الْعِقْدَ إِلَى الْمَمْلُوكِ وَ قَالَ لَهُ خُذْ هَذَا الْعِقْدَ فَادْفَعْهُ إِلَى رَسُولِ اللَّهِ ص وَ أَنْتَ لَهُ فَأَخَذَ الْعِقْدَ فَأَتَى بِهِ رَسُولَ اللَّهِ ص وَ أَخْبَرَهُ بِقَوْلِ عَمَّارٍ رَحِمَهُ اللَّهُ

So Ammar deliberated to the pendant and aromatised it with the musk and enveloped it in a Yemeny cloth. And it was so that he had a slave whose name was Sahm whom he had bought from that share which he had attained at Khyber. So he handed over the pendant to the slave and said to him, ‘Take this pendant and hand it over to Rasool-Allah^-saww, and you are (also) for him^-saww’. So he came over to Rasool-Allah^-saww with it and informed him^-saww of the words of Ammar, may Allah^-azwj have Mercy on him.

فَقَالَ النَّبِيُّ ص انْطَلِقْ إِلَى فَاطِمَةَ فَادْفَعْ إِلَيْهَا الْعِقْدَ وَ أَنْتَ لَهَا فَجَاءَ الْمَمْلُوكُ بِالْعِقْدِ وَ أَخْبَرَهَا بِقَوْلِ رَسُولِ اللَّهِ فَأَخَذَتْ فَاطِمَةُ ع الْعِقْدَ وَ أَعْتَقَتِ الْمَمْلُوكَ فَضَحِكَ الْغُلَامُ فَقَالَتْ فَاطِمَةُ ع مَا يُضْحِكُكَ يَا غُلَامُ؟ فَقَالَ أَضْحَكَنِي عِظَمُ بَرَكَةِ هَذَا الْعِقْدِ أَشْبَعَ جَائِعاً وَ كَسَا عُرْيَاناً وَ أَغْنَى فَقِيراً وَ أَعْتَقَ عَبْداً وَ رَجَعَ إِلَى رَبِّهِ.

So the Prophet^-saww Said: ‘Go to (Syeda) Fatima^-asws and hand the pendant over to her^-asws, and you (also) are for her^-asws’. So the slave came over with the pendant and informed her^-asws of the words of Rasool-Allah^-saww. (Syeda) Fatima^-asws took the pendant and freed the slave. So the slave laughed. (Syeda) Fatima^-asws said: ‘What makes you laugh O slave?’ He said, ‘It is the greatness of this pendant which makes me laugh. It satiated a hungry one, and clothed a bare one, and enriched a poor one, and freed a slave, and returned back to its (original) owner’.^[210]

الْحُسَيْنُ بْنُ الْحَسَنِ الْهَاشِمِيُّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنِ السَّيَّارِيِّ عَنْ بَعْضِ الْبَغْدَادِيِّينَ عَنْ عَلِيِّ بْنِ بِلَالٍ قَالَ لَقِيَ هِشَامَ بْنَ الْحَكَمِ بَعْضُ الْخَوَارِجِ فَقَالَ يَا هِشَامُ مَا تَقُولُ فِي الْعَجَمِ يَجُوزُ أَنْ يَتَزَوَّجُوا فِي الْعَرَبِ قَالَ نَعَمْ قَالَ فَالْعَرَبُ يَتَزَوَّجُوا مِنْ قُرَيْشٍ قَالَ نَعَمْ قَالَ فَقُرَيْشٌ يَتَزَوَّجُ فِي بَنِي هَاشِمٍ قَالَ نَعَمْ قَالَ عَمَّنْ أَخَذْتَ هَذَا قَالَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ سَمِعْتُهُ يَقُولُ أَ تَتَكَافَأُ دِمَاؤُكُمْ وَ لَا تَتَكَافَأُ فُرُوجُكُمْ

Al Husayn Bin Al Hassan Al Hashimy, from Ibrahim Bin Is’haq Al Ahmar and Ali Bin Muhammad Bin Bundar, from Al Sayyari, from one of the Baghdadis, from Ali Bin Bilal who said,

‘Hisham Bin Al-Hakam met one of the foreigners, so he said, ‘O Hisham! What are you saying regarding the non-Arabs, are they allowed to marry among the Arabs?’ He said, ‘Yes’. He said, ‘So the Arabs can marry from Quraysh?’ He said, ‘Yes’. He said, ‘So the Quraysh can marry in the Clan of Hashim^-asws?’ He said, ‘Yes’. He said, ‘From where did you take this?’ He said, ‘From Ja’far^-asws Bin Muhammad^-asws. I heard him^-asws saying: ‘Your blood is matching but your reproductive organs cannot?’

قَالَ فَخَرَجَ الْخَارِجِيُّ حَتَّى أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي لَقِيتُ هِشَاماً فَسَأَلْتُهُ عَنْ كَذَا فَأَخْبَرَنِي بِكَذَا وَ كَذَا وَ ذَكَرَ أَنَّهُ سَمِعَهُ مِنْكَ قَالَ نَعَمْ قَدْ قُلْتُ ذَلِكَ فَقَالَ الْخَارِجِيُّ فَهَا أَنَا ذَا قَدْ جِئْتُكَ خَاطِباً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ لَكُفْوٌ فِي دَمِكَ وَ حَسَبِكَ فِي قَوْمِكَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ صَانَنَا عَنِ الصَّدَقَةِ وَ هِيَ أَوْسَاخُ أَيْدِي النَّاسِ فَنَكْرَهُ أَنْ نُشْرِكَ فِيمَا فَضَّلَنَا اللَّهُ بِهِ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ مِثْلَ مَا جَعَلَ اللَّهُ لَنَا

He (the narrator) said, ‘So the foreigner went out until he came over to Abu Abdullah^-asws, so he said, ‘I met Hisham, and I asked him about such, so he informed me with such and such, and he mentioned that he had heard it from you^-asws’. He^-asws said: ‘Yes, I^-asws have said that’. So the foreigner said, ‘So here I am with a marriage proposal’. So Abu Abdullah^-asws said to him: ‘You are a match regarding your blood, but your nobility among your people, but Allah^-azwj Mighty and Majestic Safeguarded us^-asws from the charity, and it is a dirt from the hands of the people. Thus, we^-asws abhor that we^-asws associate you in what Allah^-azwj has Preferred us^-asws with, (as you are) the one whom Allah^-azwj has not Made for you the like of what Allah^-azwj has Made for us^-asws’.

فَقَامَ الْخَارِجِيُّ وَ هُوَ يَقُولُ تَاللَّهِ مَا رَأَيْتُ رَجُلًا مِثْلَهُ قَطُّ رَدَّنِي وَ اللَّهِ أَقْبَحَ رَدٍّ وَ مَا خَرَجَ مِنْ قَوْلِ صَاحِبِهِ .

So the foreigner arose and he was saying, ‘By Allah^-azwj! I have not seen a man like him^-asws at all! He^-asws repulsed me, by Allah^-azwj, with the ugliest of repulsions, but still without contradicting his^-asws companion’.^[211]

Reward and Punishment for Sadat’s Deeds is Double:

الطبرسي: روى محمد بن أبي عمير، عن إبراهيم بن عبد الحميد، عن علي بن عبيد الله بن الحسين، عن أبيه، عن علي بن الحسين زين العابدين (عليه السلام)، أنه قال له رجل: إنكم أهل بيت مغفور لكم. قال: فغضب، و قال: «نحن أحرى أن يجري فينا ما أجرى الله في أزواج النبي (صلى الله عليه و آله) من أن يكون كما تقول، إنا نرى لمحسننا ضعفين من الأجر، و لمسيئنا ضعفين من العذاب». ثم قرأ الآيتين.

Al-Tabarsy – It has been reported by Muhammad Bin Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ali Bin Ubeydullah Bin Al-Husayn, from his father,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws, a man having said to him^-asws, ‘You^-asws, the People^-asws of the Household, there is Forgiveness for you^-asws all’. He^-asws got angry and said: ‘It is more exact that Allah^-azwj has Made to flow within us^-asws what He^-azwj Made to be in the wives of the Prophet^-saww, from that it should happen as you are saying. We^-asws see that our^-asws benevolent ones would get double the Recompense, and for our^-asws wrong-doers would get double the Punishment’.^[212]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي الْوَشَّاءُ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ عُمَرَ الْحَلَّالُ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَمَّنْ عَانَدَكَ وَ لَمْ يَعْرِفْ حَقَّكَ مِنْ وُلْدِ فَاطِمَةَ هُوَ وَ سَائِرُ النَّاسِ سَوَاءٌ فِي الْعِقَابِ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ عَلَيْهِمْ ضِعْفَا الْعِقَابِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad who said, ‘Al Washha narrated to me saying, ‘Ahmad Bin Umar Al Hallal narrated to us saying,

‘I said to Abu Al-Hassan^-asws, ‘Inform me about the one who opposes you^-asws and does not recognise your^-asws right, from the children of Syeda Fatima^-asws. Would he and the rest of the people, be equal in the Punishment?’ So he^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘Upon them would be double the Punishment’.^[213]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) قُلْتُ لَهُ الْجَاحِدُ مِنْكُمْ وَ مِنْ غَيْرِكُمْ سَوَاءٌ فَقَالَ الْجَاحِدُ مِنَّا لَهُ ذَنْبَانِ وَ الْمُحْسِنُ لَهُ حَسَنَتَانِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr who said,

‘I asked Al-Reza^-asws saying to him^-asws, ‘The rejecter from you all and others, are they equal?’ So he^-asws said: ‘The rejecter from us^-asws (a Syed), for him are two sins, and the good doer, for him are two good deeds (is doubled up)’.^[214]

Appendix I:

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ الْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ الْغَنَائِمِ وَ الْغَوْصِ وَ مِنَ الْكُنُوزِ وَ مِنَ الْمَعَادِنِ وَ الْمَلَّاحَةِ يُؤْخَذُ مِنْ كُلِّ هَذِهِ الصُّنُوفِ الْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ اللَّهُ تَعَالَى لَهُ وَ يُقْسَمُ الْأَرْبَعَةُ الْأَخْمَاسِ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ

Ali Bin Ibrahim Bin Hashim, from his father, from Hammad Bin Isa, from some of our companions,

(It has been narrated) from Al-Abd Al-Salih^-asws (7^th Imam^-asws) having said: ‘The fifth (Al-Khums) is from five things – from the spoils (of war), and the diving, and from treasures, and from the mines and the salt-works. The fifth (Khums) would be taken from all of these types and it would be made to be for the ones whom Allah^-azwj the Exalted Made it to be for, and four-fifths would be distributed upon the ones who fought upon it and the ones who supported that.

وَ يُقْسَمُ بَيْنَهُمُ الْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لِلَّهِ وَ سَهْمٌ لِرَسُولِ اللَّهِ وَ سَهْمٌ لِذِي الْقُرْبَى وَ سَهْمٌ لِلْيَتَامَى وَ سَهْمٌ لِلْمَسَاكِينِ وَ سَهْمٌ لِأَبْنَاءِ السَّبِيلِ

And the fifth would be distributed upon six shares – a share being for Allah^-azwj, and a share for Rasool-Allah^-saww, and a share for the near of kin, and a share for the orphans, and a share for the poor, and a share for the children of the way (needy travellers).

فَسَهْمُ اللَّهِ وَ سَهْمُ رَسُولِ اللَّهِ لِأُولِي الْأَمْرِ مِنْ بَعْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وِرَاثَةً فَلَهُ ثَلَاثَةُ أَسْهُمٍ سَهْمَانِ وِرَاثَةً وَ سَهْمٌ مَقْسُومٌ لَهُ مِنَ اللَّهِ وَ لَهُ نِصْفُ الْخُمُسِ كَمَلًا وَ نِصْفُ الْخُمُسِ الْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ

So the share of Allah^-azwj and the share of Rasool-Allah^-saww is for the Master^-asws of the Command (Wali Al-Amr) from after Rasool-Allah^-saww as an inheritance. Thus, for him^-asws would be three shares, two share as an inheritance and a share distributed for him^-asws (being near of kin) from Allah^-azwj, and for him^-asws would be half of the complete Khums; and the remaining half of the Khums would be between his^-asws family members.

فَسَهْمٌ لِيَتَامَاهُمْ وَ سَهْمٌ لِمَسَاكِينِهِمْ وَ سَهْمٌ لِأَبْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى الْكِتَابِ وَ السُّنَّةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْ‏ءٌ فَهُوَ لِلْوَالِي وَ إِنْ عَجَزَ أَوْ نَقَصَ عَنِ اسْتِغْنَائِهِمْ كَانَ عَلَى الْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ

Therefore, the share of the orphans, and the share of the poor, and the share of the children of the way (needy travellers), he^-asws would distribute between them based upon the Book and the Sunnah what they would become needless with during their year. So if there is anything excess from them, so it would be for the Guardian^-asws, and if there is frustration or a deficiency from their becoming needless, it would be upon the Guardian^-asws that he^-asws spends from him^-asws by a measurement of what they could become needless with.

وَ إِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لِأَنَّ لَهُ مَا فَضَلَ عَنْهُمْ وَ إِنَّمَا جَعَلَ اللَّهُ هَذَا الْخُمُسَ خَاصَّةً لَهُمْ دُونَ مَسَاكِينِ النَّاسِ وَ أَبْنَاءِ سَبِيلِهِمْ عِوَضاً لَهُمْ مِنْ صَدَقَاتِ النَّاسِ تَنْزِيهاً مِنَ اللَّهِ لَهُمْ لِقَرَابَتِهِمْ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَرَامَةً مِنَ اللَّهِ لَهُمْ عَنْ أَوْسَاخِ النَّاسِ

And rather, it has come to be upon him^-asws that he^-asws prevents them, because for him^-asws is what is excess from them, and rather Allah^-azwj has Made the Khums to be especially for them, besides the poor ones of the people and their needy travellers as an alternate for them from the charities of the people as a distinction from Allah^-azwj for them due to their near relationship with Rasool-Allah^-saww and a Prestige from Allah^-azwj for them, from the grime of the people.

فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ الذُّلِّ وَ الْمَسْكَنَةِ وَ لَا بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَ هَؤُلَاءِ الَّذِينَ جَعَلَ اللَّهُ لَهُمُ الْخُمُسَ هُمْ قَرَابَةُ النَّبِيِّ ( صلى الله عليه وآله ) الَّذِينَ ذَكَرَهُمُ اللَّهُ فَقَالَ وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَ هُمْ بَنُو عَبْدِ الْمُطَّلِبِ أَنْفُسُهُمْ الذَّكَرُ مِنْهُمْ وَ الْأُنْثَى لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَ لَا مِنَ الْعَرَبِ أَحَدٌ وَ لَا فِيهِمْ وَ لَا مِنْهُمْ فِي هَذَا الْخُمُسِ مِنْ مَوَالِيهِمْ وَ قَدْ تَحِلُّ صَدَقَاتُ النَّاسِ لِمَوَالِيهِمْ وَ هُمْ وَ النَّاسُ سَوَاءٌ

Thus, he^-asws makes it to be for them in particular, from Him^-azwj what they could be needless with that from coming into a place of disgrace and neediness. And there is no problem with the charities of some of them upon the others, and they are those for whom Allah^-azwj has Made the Khums. They are the near of kin of the Prophet^-saww whom Allah^-azwj has Mentioned, and He^-azwj Said [26:214] And warn your nearest relations, and they are the Clan of Abdul Muttalib^-asws themselves, the males from them and the females. There aren’t among them from the people of the households of the Quraysh, nor from the Arabs anyone, nor among them, nor from them in this Khums from any of their friends, and the charities of the people has been Made permissible for their friends, and they and the people are equal.

وَ مَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَ أَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ الصَّدَقَاتِ تَحِلُّ لَهُ وَ لَيْسَ لَهُ مِنَ الْخُمُسِ شَيْ‏ءٌ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ ادْعُوهُمْ لِآبائِهِمْ

The one whose mother was from the Clan of Hashim and his father was from the rest of the Quraysh, so the charities would be Permissible for him and there wouldn’t be anything for him from the Khums because Allah^-azwj the Exalted is Saying [33:5] Assert their relationship to their fathers.

وَ لِلْإِمَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ مِنْ هَذِهِ الْأَمْوَالِ صَفْوَهَا الْجَارِيَةَ الْفَارِهَةَ وَ الدَّابَّةَ الْفَارِهَةَ وَ الثَّوْبَ وَ الْمَتَاعَ بِمَا يُحِبُّ أَوْ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ الْقِسْمَةِ وَ قَبْلَ إِخْرَاجِ الْخُمُسِ وَ لَهُ أَنْ يَسُدَّ بِذَلِكَ الْمَالِ جَمِيعَ مَا يَنُوبُهُ مِنْ مِثْلِ إِعْطَاءِ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ غَيْرِ ذَلِكَ مِمَّا يَنُوبُهُ

And for the Imam^-asws is the clean wealth that he^-asws should take from these wealth, the cleanest of it – the luxurious maid, and the luxurious animal, and the clothes and the chattels. Whatever he^-asws loves or desires, so that is for him before the distribution and before the extraction of the Khums. And for him^-asws is that he^-asws supports with that wealth the entirety of what he^-asws is represented with from the likes of grants to incline their hearts and other than that from what he^-asws is represented with.

فَإِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ‏ءٌ أَخْرَجَ الْخُمُسَ مِنْهُ فَقَسَمَهُ فِي أَهْلِهِ وَ قَسَمَ الْبَاقِيَ عَلَى مَنْ وَلِيَ ذَلِكَ وَ إِنْ لَمْ يَبْقَ بَعْدَ سَدِّ النَّوَائِبِ شَيْ‏ءٌ فَلَا شَيْ‏ءَ لَهُمْ وَ لَيْسَ لِمَنْ قَاتَلَ شَيْ‏ءٌ مِنَ الْأَرَضِينَ وَ لَا مَا غَلَبُوا عَلَيْهِ إِلَّا مَا احْتَوَى عَلَيْهِ الْعَسْكَرُ

So if something were to remain after that, the Khums would be extracted from it and it would be distributed among his^-asws family and the remainder would be distributed upon the ones who is the governor of that, and if there does not remain anything after the support of the representatives, then there would not be anything for them. And there isn’t anything for the fighter from the (captured) lands, nor what they overcome upon except for what the army encompasses upon.

وَ لَيْسَ لِلْأَعْرَابِ مِنَ الْقِسْمَةِ شَيْ‏ءٌ وَ إِنْ قَاتَلُوا مَعَ الْوَالِي لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَالَحَ الْأَعْرَابَ أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لَا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَنْفِرَهُمْ فَيُقَاتِلَ بِهِمْ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَ سُنَّتُهُ جَارِيَةٌ فِيهِمْ وَ فِي غَيْرِهِمْ

And there isn’t anything for the Bedouins from the distribution and even though they may have found along with the administrator, because Rasool-Allah^-saww reconciled with the Bedouins that he^-saww would leave them to be in their houses and they would not emigrate upon the stipulation that if Rasool-Allah^-saww is ever raided from his^-saww enemies with a raid, they would make them flee and fight with them and there wouldn’t be a share for them in the spoils, and his^-saww Sunnah flows in them and in the others.

وَ الْأَرَضُونَ الَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ وَ رِجَالٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدِ مَنْ يَعْمُرُهَا وَ يُحْيِيهَا وَ يَقُومُ عَلَيْهَا عَلَى مَا يُصَالِحُهُمُ الْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ الْحَقِّ النِّصْفِ أَوِ الثُّلُثِ أَوِ الثُّلُثَيْنِ وَ عَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَلَاحاً وَ لَا يَضُرُّهُمْ

And the lands which are seized forcibly by cavalry horses and (infantry) men, so it would be suspended, left in the hands of the one who would build these and revive these, and look after upon these upon what the administrator would reconcile with them in accordance of their strength from the right, the half or the third or the two-third, and upon a measurement of what would happen to be correct for them, and he would not harm them.

فَإِذَا أُخْرِجَ مِنْهَا مَا أُخْرِجَ بَدَأَ فَأَخْرَجَ مِنْهُ الْعُشْرَ مِنَ الْجَمِيعِ مِمَّا سَقَتِ السَّمَاءُ أَوْ سُقِيَ سَيْحاً وَ نِصْفَ الْعُشْرِ مِمَّا سُقِيَ بِالدَّوَالِي وَ النَّوَاضِحِ فَأَخَذَهُ الْوَالِي فَوَجَّهَهُ فِي الْجِهَةِ الَّتِي وَجَّهَهَا اللَّهُ عَلَى ثَمَانِيَةِ أَسْهُمٍ لِلْفُقَرَاءِ وَ الْمَسَاكِينِ وَ الْعَامِلِينَ عَلَيْهَا وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقَابِ وَ الْغَارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ

So if there comes forth from it what comes forth (harvest), so a tenth would be taken out from the entirety of what the sky has irrigated, or the clouds irrigate, and (it would be) half of the tenth (5%) from what is irrigated by the buckets or the dams. So the administrator would take it and divert it in the perspective which Allah^-azwj has Diverted, upon eight shares – for the poor, and the needy, and the workers upon it, and the ones inclined of hearts, and regarding (freeing) of the slaves, and the creditors, and in the Way of Allah^-azwj, and the needy traveller.

ثَمَانِيَةَ أَسْهُمٍ يَقْسِمُ بَيْنَهُمْ فِي مَوَاضِعِهِمْ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ بِلَا ضِيقٍ وَ لَا تَقْتِيرٍ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ رُدَّ إِلَى الْوَالِي وَ إِنْ نَقَصَ مِنْ ذَلِكَ شَيْ‏ءٌ وَ لَمْ يَكْتَفُوا بِهِ كَانَ عَلَى الْوَالِي أَنْ يَمُونَهُمْ مِنْ عِنْدِهِ بِقَدْرِ سَعَتِهِمْ حَتَّى يَسْتَغْنُوا

(These) eight shares being distributed between them in their places by a measurement of what they could become needless with it during their years with neither being constricted nor being thrifty. So if there is anything excess from that, it would be returned to the administrator, and if something is deficient from that and they are not sufficed with it, it would be upon the administrator that he gifts it from him in accordance with their capacity until they become needless.

وَ يُؤْخَذُ بَعْدُ مَا بَقِيَ مِنَ الْعُشْرِ فَيُقْسَمُ بَيْنَ الْوَالِي وَ بَيْنَ شُرَكَائِهِ الَّذِينَ هُمْ عُمَّالُ الْأَرْضِ وَ أَكَرَتُهَا فَيُدْفَعُ إِلَيْهِمْ أَنْصِبَاؤُهُمْ عَلَى مَا صَالَحَهُمْ عَلَيْهِ وَ يُؤْخَذُ الْبَاقِي فَيَكُونُ بَعْدَ ذَلِكَ أَرْزَاقَ أَعْوَانِهِ عَلَى دِينِ اللَّهِ وَ فِي مَصْلَحَةِ مَا يَنُوبُهُ مِنْ تَقْوِيَةِ الْإِسْلَامِ وَ تَقْوِيَةِ الدِّينِ فِي وُجُوهِ الْجِهَادِ وَ غَيْرِ ذَلِكَ مِمَّا فِيهِ مَصْلَحَةُ الْعَامَّةِ لَيْسَ لِنَفْسِهِ مِنْ ذَلِكَ قَلِيلٌ وَ لَا كَثِيرٌ

And he (the administrator) would take afterwards, whatever remains from the tenth, and it would be distributed between the administrator and his associated, those who work the earth and supervise it. So he would hand their shares to them upon what he can reconcile them upon, and he would take the remainder, so that it would happen to be a sustenance for his supporters upon the Religion of Allah^-azwj and in the interests of what he is represented from the strengthening of Al-Islam and the strengthening of the Religion in its aspects of the Jihad and other than that, from what therein is the general interest of the people, and there isn’t anything for himself from that, be it little of more.

وَ لَهُ بَعْدَ الْخُمُسِ الْأَنْفَالُ وَ الْأَنْفَالُ كُلُّ أَرْضٍ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا وَ كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ وَ لَكِنْ صَالَحُوا صُلْحاً وَ أَعْطَوْا بِأَيْدِيهِمْ عَلَى غَيْرِ قِتَالٍ وَ لَهُ رُءُوسُ الْجِبَالِ وَ بُطُونُ الْأَوْدِيَةِ وَ الْآجَامُ وَ كُلُّ أَرْضٍ مَيْتَةٍ لَا رَبَّ لَهَا وَ لَهُ صَوَافِي الْمُلُوكِ مَا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وَجْهِ الْغَصْبِ لِأَنَّ الْغَصْبَ كُلَّهُ مَرْدُودٌ وَ هُوَ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَعُولُ مَنْ لَا حِيلَةَ لَهُ

And for him, after the Khums, is the Anfal, and the Anfal is every barren land which its people have perished, and every land not seized upon neither by a cavalry nor an infantry, but they have reconciled with a reconciliation and they have given with their own hands without any fighting. And for him (the administrator) would be the peaks of the mountains and the interior of the valleys, and the bushes, and every dead land with no owner for it; and for him would be the properties of the kings what was in their hands from without an aspect of usurpation, because the usurpation, all of it is returnable, and he would be an inheritor of the one who has no inheritor for him, and a supporter for whom there is no supporter for him.

وَ قَالَ إِنَّ اللَّهَ لَمْ يَتْرُكْ شَيْئاً مِنْ صُنُوفِ الْأَمْوَالِ إِلَّا وَ قَدْ قَسَمَهُ وَ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ الْخَاصَّةَ وَ الْعَامَّةَ وَ الْفُقَرَاءَ وَ الْمَسَاكِينَ وَ كُلَّ صِنْفٍ مِنْ صُنُوفِ النَّاسِ

And he^-asws said: ‘Allah^-azwj did not neglects anything from the varieties of the wealth except and He^-azwj has Apportioned it and Given it to everyone with a right, his right, the special and the general, and the poor and the needy, and every variety from the varieties of the people’.

فَقَالَ لَوْ عُدِلَ فِي النَّاسِ لَاسْتَغْنَوْا ثُمَّ قَالَ إِنَّ الْعَدْلَ أَحْلَى مِنَ الْعَسَلِ وَ لَا يَعْدِلُ إِلَّا مَنْ يُحْسِنُ الْعَدْلَ قَالَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ صَدَقَاتِ الْبَوَادِي فِي الْبَوَادِي وَ صَدَقَاتِ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَ لَا يَقْسِمُ بَيْنَهُمْ بِالسَّوِيَّةِ عَلَى ثَمَانِيَةٍ حَتَّى يُعْطِيَ أَهْلَ كُلِّ سَهْمٍ ثُمُناً وَ لَكِنْ يَقْسِمُهَا عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْ أَصْنَافِ الثَّمَانِيَةِ عَلَى قَدْرِ مَا يُقِيمُ كُلَّ صِنْفٍ مِنْهُمْ يُقَدِّرُ لِسَنَتِهِ

He^-asws said: ‘If justice is done among the people, they would become needless’. Then he^-asws said: ‘The justice is sweeter than the honey, and he cannot do justice except the one who is good of justice. And it was so that Rasool-Allah^-saww distributed the charities of the people of the valleys among the people of the valleys, and the charities of the people of the towns among the people of the towns, and He^-azwj did not apportion between them with the equal-ness upon the eight (categories) until he^-saww gave the people of each share, an eighth (of the total), but he^-saww distributed it upon a measurement of the ones who were present from the eight varieties, upon a measurement of what each category from them could be able to stay for his year.

لَيْسَ فِي ذَلِكَ شَيْ‏ءٌ مَوْقُوتٌ وَ لَا مُسَمًّى وَ لَا مُؤَلَّفٌ إِنَّمَا يَضَعُ ذَلِكَ عَلَى قَدْرِ مَا يَرَى وَ مَا يَحْضُرُهُ حَتَّى يَسُدَّ فَاقَةَ كُلِّ قَوْمٍ مِنْهُمْ وَ إِنْ فَضَلَ مِنْ ذَلِكَ فَضْلٌ عَرَضُوا الْمَالَ جُمْلَةً إِلَى غَيْرِهِمْ

There isn’t anything dedicated nor specified, nor written. But rather, that is upon a measurement of what he^-saww saw and what was presented to him^-saww until he^-saww eliminated the destitution of every people from them. And if there was an excess from that, he^-saww distributed the total wealth upon the others’.

وَ الْأَنْفَالُ إِلَى الْوَالِي وَ كُلُّ أَرْضٍ فُتِحَتْ فِي أَيَّامِ النَّبِيِّ ( صلى الله عليه وآله ) إِلَى آخِرِ الْأَبَدِ وَ مَا كَانَ افْتِتَاحاً بِدَعْوَةِ أَهْلِ الْجَوْرِ وَ أَهْلِ الْعَدْلِ لِأَنَّ ذِمَّةَ رَسُولِ اللَّهِ فِي الْأَوَّلِينَ وَ الْآخِرِينَ ذِمَّةٌ وَاحِدَةٌ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ وَ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ

And the Anfal is to the administrator, and every land conquered during the days of the Prophet^-saww up to the last, for ever. And whatever was conquered by the calling of the people of tyranny and people of the justice, because the responsibility of Rasool-Allah^-saww among the former ones and the later ones, is one (and the same), because Rasool-Allah^-saww said: ‘The Muslims are brethren. Their bloods are sufficed with and their responsibilities are strived for by the lowest of them’.

وَ لَيْسَ فِي مَالِ الْخُمُسِ زَكَاةٌ لِأَنَّ فُقَرَاءَ النَّاسِ جُعِلَ أَرْزَاقُهُمْ فِي أَمْوَالِ النَّاسِ عَلَى ثَمَانِيَةِ أَسْهُمٍ فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ وَ جَعَلَ لِلْفُقَرَاءِ قَرَابَةِ الرَّسُولِ ( صلى الله عليه وآله ) نِصْفَ الْخُمُسِ فَأَغْنَاهُمْ بِهِ عَنْ صَدَقَاتِ النَّاسِ وَ صَدَقَاتِ النَّبِيِّ ( صلى الله عليه وآله ) وَ وَلِيِّ الْأَمْرِ

And there isn’t any Zakat in the wealth of the Khums, because the poor people, their sustenance is made to be in the wealth of the people upon eight portions, therefore there does not remain even one of them. And for the poor of the relatives of Rasool-Allah^-saww is half the Khums, so they are needless by it from the charities of the people, and the charities of the Prophet^-saww and the Master^-asws of the Command (Wali Al-Amr).

فَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ النَّاسِ وَ لَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ قَرَابَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَّا وَ قَدِ اسْتَغْنَى فَلَا فَقِيرَ وَ لِذَلِكَ لَمْ يَكُنْ عَلَى مَالِ النَّبِيِّ ( صلى الله عليه وآله ) وَ الْوَالِي زَكَاةٌ لِأَنَّهُ لَمْ يَبْقَ فَقِيرٌ مُحْتَاجٌ وَ لَكِنْ عَلَيْهِمْ أَشْيَاءُ تَنُوبُهُمْ مِنْ وُجُوهٍ وَ لَهُمْ مِنْ تِلْكَ الْوُجُوهِ كَمَا عَلَيْهِمْ .

Thus, there does not remain a poor one from the poor of the people, and there does not remain a poor one from the poor relatives of Rasool-Allah^-saww but they have been made needless. Therefore, there would be no poor ones due to that. The Zakat does not happen to be upon the wealth of the Prophet^-saww and the administrator because there does not remain a poor needy one, but upon them are things given to them from its perspective, and for them, from that perspective is like what is upon them’.^[215]

Appendix II: The Famous Debate of 8^th Imam-asws on the Merits of Sadat:

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ:

It was narrated to us by Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayyan Bin Al Salt who said,

حَضَرَ الرِّضَا ع مَجْلِسَ الْمَأْمُونِ بِمَرْوَ وَ قَدِ اجْتَمَعَ فِي مَجْلِسِهِ جَمَاعَةٌ مِنْ عُلَمَاءِ الْعِرَاقِ وَ خُرَاسَانَ فَقَالَ الْمَأْمُونُ أَخْبِرُونِي عَنْ مَعْنَى هَذِهِ الْآيَةِ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَقَالَتِ الْعُلَمَاءُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْأُمَّةَ كُلَّهَا فَقَالَ الْمَأْمُونُ مَا تَقُولُ يَا أَبَا الْحَسَنِ فَقَالَ الرِّضَا ع لَا أَقُولُ كَمَا قَالُوا وَ لَكِنِّي أَقُولُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْعِتْرَةَ الطَّاهِرَةَ

‘Al-Reza^-asws attended the gathering of Al-Mamoun at Merv, and he had gathered in his gathering a group of scholars of Al-Iraq and Khurasan. Al-Mamoun said, ‘Inform me about the meaning of this Verse [35:32] Then We Gave the Book as an inheritance to those whom We Chose from among Our servants’. So the scholars said, ‘Allah^-azwj Mighty and Majestic Intends by that the community, all of it’. So Al-Mamoun said, ‘What are you^-asws saying, ‘O Abu Al-Hassan^-asws?’ So he^-asws said: ‘I^-asws am saying just as what they are saying, but I^-asws am saying, Allah^-azwj Mighty and Majestic Intends by that the clean offspring (of Rasool-Allah^-saww)’.

فَقَالَ الْمَأْمُونُ فَكَيْفَ عَنَى الْعِتْرَةَ مِنْ دُونِ الْأُمَّةِ؟ فَقَالَ الرِّضَا ع إِنَّهُ لَوْ أَرَادَ الْأُمَّةَ كُلَّهَا لَكَانَتْ أَجْمَعَهَا فِي الْجَنَّةِ لِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ ثُمَّ جَمَعَهُمْ كُلَّهُمْ فِي الْجَنَّةِ فَقَالَ‏ جَنَّاتُ عَدْنٍ يَدْخُلُونَها يُحَلَّوْنَ فِيها مِنْ أَساوِرَ مِنْ ذَهَبٍ فَصَارَتِ الْوِرَاثَةُ لِلْعِتْرَةِ الطَّاهِرَةِ لَا لِغَيْرِهِمْ

Al-Mamoun said, ‘So how does it Mean the offspring (only) besides the (whole) community?’ Al-Reza^-asws said: ‘It is so that if it Meant the community, all of it, they would (all) be gathered in the Paradise due to the Words of Allah^-azwj Blessed and High [35:32] but from them is he who unjust to his own self, and of them is he who is moderate, and of them is he who is foremost in deeds of goodness by Allah’s Permission; that is the great virtue. Then, all of them would be gathered in the Paradise, so He^-azwj Said [35:33] Gardens of Eden, they shall enter therein; they shall be wearing therein bracelets of gold. So it will come to be an inheritance for the clean offspring, not for others’.

فَقَالَ الْمَأْمُونُ مَنِ الْعِتْرَةُ الطَّاهِرَةُ؟ فقَالَ الرِّضَا ع الَّذِينَ وَصَفَهُمُ اللَّهُ تَعَالَى فِي كِتَابِهِ فَقَالَ جَلَّ وَ عَزَّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ هُمُ الَّذِينَ قَالَ رَسُولُ اللَّهِ إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ انْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا أَيُّهَا النَّاسُ لَا تُعَلِّمُوهُمْ فإنه [فَإِنَّهُمْ‏] أَعْلَمُ مِنْكُمْ  

Al-Mamoun said, ‘Who are the clean offspring?’ So Al-Reza^-asws said: ‘Those whom Allah^-azwj the Exalted has Described in His^-azwj Book, and the Majestic and Mighty Said [33:33] But rather, Allah Desires to Keep away the uncleanness from you, O people of the House! And to Purify you a with a Purification. And they^-asws are those for whom Rasool-Allah^-saww said: ‘I^-saww am leaving behind among you all, two weighty things – the Book of Allah^-azwj and my^-saww offspring, the People of my^-saww Household, and these two will never separate until they return to me^-saww at the Fountain. Look at how they are opposing me^-saww regarding them. O you people! Do not (try to) teach them^-asws, for they^-asws are more knowledgeable than you are!’

قَالَ الْعُلَمَاءُ أَخْبِرْنَا يَا أَبَا الْحَسَنِ عَنِ الْعِتْرَةِ أَ هُمُ الْآلُ أَوْ غَيْرُ الْآلِ؟ فَقَالَ الرِّضَا ع هُمُ الْآلُ فَقَالَتِ الْعُلَمَاءُ فَهَذَا رَسُولُ اللَّهِ ص يُؤْثِرُ عَنْهُ أَنَّهُ قَالَ: أُمَّتِي آلِي وَ هَؤُلَاءِ أَصْحَابُهُ يَقُولُونَ بِالْخَبَرِ الْمُسْتَفَاضِ الَّذِي لَا يُمْكِنُ دَفْعُهُ آلُ مُحَمَّدٍ أُمَّتُهُ

The scholars said, ‘Inform us, O Abu Al-Hassan^-asws, about the offspring, are they the family or other than the family?’ So Al-Reza^-asws said: ‘They^-asws are the family’. So the scholars said, ‘This is Rasool-Allah^-saww. There is a Hadeeth from him^-saww that he^-saww said: ‘My^-saww community is my^-saww family, and they are his^-saww companions. They are speaking with the goodness. It is widespread, which it is not possible to repel that the family of Muhammad^-saww is his^-saww community’.

فَقَالَ أَبُو الْحَسَنِ ع أَخْبِرُونِي هَلْ تُحَرَّمُ الصَّدَقَةُ عَلَى الْآلِ؟ قَالُوا نَعَمْ قَالَ فَتُحَرَّمُ عَلَى الْأُمَّةِ قَالُوا لَا قَالَ هَذَا فَرْقُ مَا بَيْنَ الْآلِ وَ الْأُمَّةِ وَيْحَكُمْ أَيْنَ يَذْهَبُ بِكُمْ أَ ضَرَبْتُمْ عَنِ الذِّكْرِ صَفْحاً أَمْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ؟ أَ مَا عَلِمْتُمْ أَنَّهُ وَقَعَتِ الْوِرَاثَةُ وَ الطَّهَارَةُ عَلَى الْمُصْطَفَيْنَ الْمُهْتَدِينَ دُونَ سَائِرِهِمْ؟

So Abu Al-Hassan^-asws said: ‘Inform me, if the charity Prohibited unto the family?’ They said, ‘Yes’. He^-asws said: ‘So, it is Prohibited upon the (whole) community?’ They said, ‘No’. He^-asws said: ‘This is the difference what is between the family and the community. Woe be unto you all! Where are you heading? Are you striking (examples) about the Zikr or are you an extravagant people? But, do you not know that the inheritance and the cleanliness occur upon the Chosen ones, the Guided ones, besides the rest of them?’

قَالُوا أَيْنَ يَا أَبَا الْحَسَنِ؟ قَالَ مِنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لَقَدْ أَرْسَلْنا نُوحاً وَ إِبْراهِيمَ وَ جَعَلْنا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَ الْكِتابَ فَمِنْهُمْ مُهْتَدٍ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ‏ فَصَارَتْ وِرَاثَةُ النُّبُوَّةِ وَ الْكِتَابُ لِلْمُهْتَدِينَ دُونَ الْفَاسِقِينَ

They said, ‘Where (is this from the Quran), O Abu Al-Hassan^-asws?’ He^-asws said: ‘From the Words of Allah^-azwj Mighty and Majestic [57:26] And certainly We sent Noah and Ibrahim and We Made the Prophet-hood and the Book to be in their offspring; so among them are those who are guided, and most of them are transgressors. Thus, the Guided ones came to be the inheritors of the Prophet-hood and the Book besides the transgressors.

أَ مَا عَلِمْتُمْ أَنَّ نُوحاً ع حِينَ سَأَلَ رَبَّهُ عَزَّ وَ جَلَ‏ فَقالَ‏ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَ إِنَّ وَعْدَكَ الْحَقُّ وَ أَنْتَ أَحْكَمُ الْحاكِمِينَ‏؟ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَهُ أَنْ يُنْجِيَهُ وَ أَهْلَهُ فَقَالَ لَهُ رَبُّهُ‏ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجاهِلِينَ‏

But, do you not know that Noah^-as, when he^-saww asked his^-as Lord^-azwj Mighty and Majestic and he^-as said [11:45] And Noah cried out to his Lord and said: Lord! Surely my son is of my family, and Your Promise is the Truth, and You are the Judge of the judges? And that is because Allah^-azwj Mighty and Majestic Promised him^-as that He^-azwj would Save him^-as and his^-as family. So his^-as Lord^-azwj Said to him^-as [11:46] He is not from your family; he is (the doer of) other than righteous deeds, therefore do not ask Me of that which you have no knowledge of; I Advise you, lest you may become of the ignorant.

فَقَالَ الْمَأْمُونُ هَلْ فَضَّلَ اللَّهُ الْعِتْرَةَ عَلَى سَائِرِ النَّاسِ فِي مُحْكَمِ كِتَابِهِ؟ فَقَالَ أَبُو الْحَسَنِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَانَ فَضْلَ الْعِتْرَةِ عَلَى سَائِرِ النَّاسِ فِي مُحْكَمِ كِتَابِهِ فَقَالَ لَهُ الْمَأْمُونُ أَيْنَ ذَلِكَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ؟

So Al-Mamoun said, ‘Has Allah^-azwj Merited the offspring over the rest of the people in the Decisive (Verses) of His^-azwj Book?’ Abu Al-Hassan^-asws said: ‘Certainly Allah^-azwj Mighty and Majestic Clarified the Merits of the offspring over the rest of the people in the Decisive (Verses) of His^-azwj Book’. So Al-Mamoun said, ‘Where is that from the Book of Allah^-azwj Mighty and Majestic?’

فَقَالَ لَهُ الرِّضَا ع فِي قَوْلِهِ عَزَّ وَ جَلَ‏ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ‏ وَ قَالَ عَزَّ وَ جَلَّ فِي مَوْضِعٍ آخَرَ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً

So Al-Reza^-asws said to him: ‘In His^-azwj Words, the Mighty and Majestic [3:33] Surely Allah chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations [3:34] Offspring one from the other. And the Mighty and Majestic Said in another place [4:54] Or are they envying the people for what Allah has Given them of His Grace? But indeed We have given to the Progeny of Ibrahim, the Book and the Wisdom, and We have Given them a Grand Kingdom.

ثُمَّ رَدَّ الْمُخَاطَبَةَ فِي أَثَرِ هَذَا إِلَى سَائِرِ الْمُؤْمِنِينَ فَقَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ يَعْنِي الَّذِينَ عَرَّفَهُمْ بِالْكِتَابِ وَ الْحِكْمَةِ وَ حَسَدُوا عَلَيْهِمَا فَقَوْلُهُ عَزَّ وَ جَلَ‏ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً يَعْنِي الطَّاعَةَ لِلْمُصْطَفَيْنَ الطَّاهِرِينَ فَالْمُلْكُ هَاهُنَا هُوَ الطَّاعَةُ لَهُمْ

Then He^-azwj Returned to Address in the follow up of this to the rest of the Momineen, so He^-azwj Said [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you, Meaning those whom He^-azwj had Acquainted with the Book and the wisdom, and they had been envied upon. Thus, His^-azwj Words, the Mighty and Majestic, [4:54] Or are they envying the people for what Allah has Given them of His Grace? But indeed We have given to the Progeny of Ibrahim, the Book and the Wisdom, and We have Given them a Grand Kingdom. Means the obedience to the Chosen ones, the clean ones. Therefore, the kingdom over here, it is the obedience to them^-asws’.

قَالَتِ الْعُلَمَاءُ فَأَخْبِرْنَا هَلْ فَسَّرَ اللَّهُ عَزَّ وَ جَلَّ الِاصْطِفَاءَ فِي كِتَابِهِ فَقَالَ الرِّضَا فَسَّرَ الِاصْطِفَاءَ فِي الظَّاهِرِ سِوَى الْبَاطِنِ فِي اثْنَيْ عَشَرَ مَوْطِناً وَ مَوْضِعاً فَأَوَّلُ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ‏ وَ رَهْطَكَ الْمُخْلَصِينَ هَكَذَا فِي قِرَاءَةِ أُبَيٍّ وَ كَعْبٍ وَ هِيَ ثَابِتَةٌ فِي مُصْحَفِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَ هَذِهِ مَنْزِلَةٌ رَفِيعَةٌ وَ فَضْلٌ عَظِيمٌ وَ شَرَفٌ عَالٍ حِينَ عَنَى اللَّهُ بِذَلِكَ الْآلَ فَذَكَرَهُ لِرَسُولِ اللَّهِ ص فَهَذِهِ وَاحِدَةٌ

The scholars said, ‘Inform us, has Allah^-azwj Mighty and Majestic explained the Choosing in His^-azwj Book?’ So Al-Reza^-asws said: ‘The Choosing is explained in the apparent, besides the hidden, in twelve places and subjects. The first of that are His^-azwj Words, the Mighty and Majestic [26:214] And warn your nearest relations and your group of sincere ones’. This is how it was in the recitation of my^-asws father^-asws and Ka’ab, and it is proven in the Parchment of Abdullah Bin Mas’ud, and this is its stature, and great merit, and high nobility, where Allah^-azwj Mighty and Majestic has Meant the Progeny^-asws. So He^-azwj Mentioned it for Rasool-Allah^-saww’. So this is one.

وَ الْآيَةُ الثَّانِيَةُ فِي الِاصْطِفَاءِ قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ هَذَا الْفَضْلُ الَّذِي لَا يَجْهَلُهُ أَحَدٌ إِلَّا مُعَانِدٌ ضَالٌّ لِأَنَّهُ فَضْلٌ بَعْدَ طَهَارَةٍ يَنْتَظِرُ فِيهَا فَهَذِهِ الثَّانِيَةُ

And the second Verse regarding the Choosing are the Words of the Mighty and Majestic [33:33] But rather, Allah Desires to Keep away the uncleanness from you, O people of the House! And to Purify you a with a Purification. And this is the merit which no one is ignorant of except for an obstinate strayer, because it is a merit after the cleansing awaiting therein. So this is the second.

وَ أَمَّا الثَّالِثَةُ فَحِينَ مَيَّزَ اللَّهُ الطَّاهِرِينَ مِنْ خَلْقِهِ فَأَمَرَ نَبِيَّهُ ص بِالْمُبَاهَلَةِ بِهِمْ فِي آيَةِ الِابْتِهَالِ فَقَالَ عَزَّ وَ جَلَّ قُلْ يَا مُحَمَّدُ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ‏ فَأَبْرَزَ النَّبِيُّ ص عَلِيّاً وَ الْحَسَنَ‏ وَ الْحُسَيْنَ وَ فَاطِمَةَ وَ قَرَنَ أَنْفُسَهُمْ بِنَفْسِهِ فَهَلْ تَدْرُونَ مَا مَعْنَى قَوْلِهِ تَعَالَى‏ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ‏

And as for the third, so when Allah^-azwj Distinguished the clean ones from His^-azwj creatures, He^-azwj Commanded His^-azwj Prophet^-saww with the imprecation by them^-asws in the Verse of the Imprecation. So the Mighty and the Majestic Said [3:61] But whoever argues with you in this matter after what has come to you from the Knowledge, then say: Come, let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us invoke and make the Curse of Allah to be upon the liars. So the Prophet^-saww brought forward Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws, and paired their^-asws selves with himself^-saww. So are you knowing what is the Meaning of His^-azwj Words, the Exalted ourselves and yourselves?’

قَالَتِ الْعُلَمَاءُ عَنَى بِهِ نَفْسَهُ فَقَالَ أَبُو الْحَسَنِ ع غَلِطْتُمْ إِنَّمَا عَنَى بِهَا عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ مِمَّا يَدُلُّ عَلَى ذَلِكَ قَوْلُ النَّبِيِّ ص حِينَ قَالَ لَتَنْتَهِيَنَّ بَنُو وَلِيعَةَ أَوْ لَأَبْعَثَنَّ إِلَيْهِمْ رَجُلًا كَنَفْسِي يَعْنِي عَلِيَّ بْنَ أَبِي طَالِبٍ وَ عَنَى بِالْأَبْنَاءِ الْحَسَنَ وَ الْحُسَيْنَ وَ عَنَى بِالنِّسَاءِ فَاطِمَةَ ع فَهَذِهِ خُصُوصِيَّةٌ لَا يَتَقَدَّمُهُمْ فِيهَا أَحَدٌ وَ فَضْلٌ لَا يَلْحَقُهُمْ فِيهِ بَشَرٌ وَ شَرَفٌ لَا يَسْبِقُهُمْ إِلَيْهِ خَلْقٌ إِنْ جَعَلَ نَفْسَ عَلِيٍّ كَنَفْسِهِ فَهَذِهِ الثَّالِثَةُ

The scholars said, ‘It Means by it, himself^-saww’. So Abu Al-Hassan^-asws said: ‘You are wrong. But rather is Means by it, Ali^-asws Bin Abu Talib^-asws, and from what indicates upon that are the words of the Prophet^-saww where he^-saww said: ‘I^-saww shall finish them, the Clan of Waliyya, or I^-saww shall send to them a man like myself^-saww, meaning Ali^-asws Bin Abu Talib^-asws. And it Means by the ‘sons’, Al-Hassan^-asws and Al-Husayn^-asws, and it Means by ‘the women’, Fatima^-asws. Thus, this is the speciality no one has preceded them^-asws to, and a merit no mortal is joined with them in it, and a nobility no creature has preceded them^-asws to, that he^-saww made the self of Ali^-asws like his^-saww own self. So this is the third.

وَ أَمَّا الرَّابِعَةُ فَإِخْرَاجُ النَّاسِ مِنْ مَسْجِدِهِ مَا خَلَا الْعِتْرَةَ حَتَّى تَكَلَّمَ النَّاسُ فِي ذَلِكَ وَ تَكَلَّمَ الْعَبَّاسُ فَقَالَ يَا رَسُولَ اللَّهِ تَرَكْتَ عَلِيّاً فَأَخْرَجْتَنَا فَقَالَ رَسُولُ اللَّهِ ص مَا أَنَا تَرَكْتُهُ وَ أَخْرَجْتُكُمْ وَ لَكِنَّ اللَّهَ تَرَكَهُ وَ أَخْرَجَكُمْ/ وَ فِي هَذَا تِبْيَانُ قَوْلِهِ ص لِعَلِيٍّ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى

And as for the fourth, so he^-saww exited the people from his^-saww Masjid apart from the offspring, to the extent that the people talked regarding that, and Al-Abbas spoke and he said, ‘O Rasool-Allah^-saww! You^-saww left Ali^-asws and exited us?’ So Rasool-Allah^-saww said: ‘It was not I^-saww who left him^-asws and exited you all, but Allah^-azwj Left him^-asws and Exited you all’. And in this is the explanation of his^-saww words to Ali^-asws: ‘You^-asws are from me^-saww at the status of Haroun^-as from Musa^-as’’.

قَالَتِ الْعُلَمَاءُ فَأَيْنَ هَذَا مِنَ الْقُرْآنِ قَالَ أَبُو الْحَسَنِ أُوجِدُكُمْ فِي ذَلِكَ قُرْآناً أَقْرَؤُهُ عَلَيْكُمْ قَالُوا هَاتِ قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَوْحَيْنا إِلى‏ مُوسى‏ وَ أَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُما بِمِصْرَ بُيُوتاً وَ اجْعَلُوا بُيُوتَكُمْ قِبْلَةً فَفِي هَذِهِ الْآيَةِ مَنْزِلَةُ هَارُونَ مِنْ مُوسَى وَ فِيهَا أَيْضاً مَنْزِلَةُ عَلِيٍّ مِنْ رَسُولِ اللَّهِ ص حِينَ قَالَ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ وَ مَعَ هَذَا دَلِيلٌ ظَاهِرٌ فِي قَوْلِ رَسُولِ اللَّهِ ص حِينَ قَالَ إِلَّا أَنَّ هَذَا الْمَسْجِدَ لَا يَحِلُّ لِجُنُبٍ إِلَّا لِمُحَمَّدٍ وَ آلِهِ

The scholars said, ‘So where is this from the Quran?’ Abu Al-Hassan^-asws said: ‘You will find this in the Quran. I shall recite it upon you all’. They said, ‘Give!’ He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic [10:87] And We Revealed unto Musa and his brother, saying: Provide for your people houses to abide in Egypt and make your (own) houses as a Qiblah (Direction). So in this Verse is a status of Haroun^-as from Musa^-as, and therein as well is a status of Ali^-asws from Rasool-Allah^-saww where he^-saww said: ‘You^-asws are from me^-saww at the status of Haroun^-as’, and along with this is an apparent evidence in the words of Rasool-Allah^-saww where he^-saww said: ‘Except that this Masjid, there is no Permission for one with sexual impurity, except for Muhammad^-saww and his^-saww Progeny^-asws’’.

قَالَتِ الْعُلَمَاءُ يَا أَبَا الْحَسَنِ هَذَا الشَّرْحُ وَ هَذَا الْبَيَانُ لَا يُوجَدُ عِنْدَكُمْ أَهْلَ بَيْتِ رَسُولِ اللَّهِ قَالَ أَبُو الْحَسَنِ وَ مَنْ يُنْكِرُ لَنَا ذَلِكَ وَ رَسُولُ اللَّهِ يَقُولُ أَنَا مَدِينَةُ الْحِكْمَةِ وَ عَلِيٌّ بَابُهَا فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِهَا مِنْ بَابِهَا فَفِيمَا أَوْضَحْنَاهُ وَ شَرَحْنَاهُ مِنَ الْفَضْلِ وَ الشَّرَفِ وَ التَّقْدِمَةِ وَ الِاصْطِفَاءِ وَ الطَّهَارَةِ مَا لَا يُنْكِرُهُ مُعَانِدٌ وَ لِلَّهِ عَزَّ وَ جَلَّ الْحَمْدُ عَلَى ذَلِكَ فَهَذِهِ الرَّابِعَةُ

The scholars said, ‘O Abu Al-Hassan^-asws! This commentary this statement is not found with you all, the People^-asws of the Household of Rasool-Allah^-saww’. Abu Al Hassan^-asws said: ‘And who can deny that to us^-asws, and Rasool-Allah^-saww is saying: ‘I^-saww am the city of Wisdom and Ali^-asws is its gate’?’ Therefore, the one who intends the city, so let him come to it from its gate. From among what I^-asws have clarified it, and commented on it from the merits, and the nobility, and the precedence, and the Choosing, and the cleanness what (even) an obstinate one cannot deny it. And for Allah^-azwj is the Praise upon that. So this is the fourth’.

وَ أَمَّا الْخَامِسَةُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ آتِ ذَا الْقُرْبى‏ حَقَّهُ‏ خُصُوصِيَّةٌ خَصَّهُمُ اللَّهُ تَعَالَى الْعَزِيزُ الْجَبَّارُ بِهَا وَ اصْطَفَاهُمْ عَلَى الْأُمَّةِ فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ عَلَى رَسُولِ اللَّهِ قَالَ ادْعُوا لِي فَاطِمَةَ فَدُعِيَتْ لَهُ فَقَالَ يَا فَاطِمَةُ قَالَتْ لَبَّيْكَ يَا رَسُولَ اللَّهِ

And as for the fifth, the Words of Allah^-azwj Mighty and Majestic [17:26] And give to the near of kin his due in particular. Allah^-azwj, the Exalted, the Mighty, the Compeller Particularised them^-asws with it and Chose them over the community. So when this Verse was Revealed upon Rasool-Allah^-saww, he^-saww said: ‘Call Fatima^-asws for me^-saww’. So she^-asws was called for him^-saww and he^-saww said: ‘O Fatima^-asws!’ She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’

فَقَالَ ص هَذِهِ فَدَكُ هِيَ مِمَّا لَنْ يُوجَفَ عَلَيْهِ بِ خَيْلٍ وَ لا رِكابٍ‏ وَ هِيَ لِي خَاصَّةً دُونَ الْمُسْلِمِينَ وَ قَدْ جَعَلْتُهَا لَكِ كَمَا أَمَرَنِي اللَّهُ فَخُذِيهَا لَكِ وَ لِوُلْدِكِ فَهَذِهِ الْخَامِسَةُ

He^-saww said: ‘This here is (Estate of) Fadak. It is from what a battle was never fought upon with the cavalry horses, nor camels, and it is for me^-saww exclusively without any share for the Muslims, and I^-saww have made it to be for you^-asws just as Allah^-azwj the High Commanded me^-saww for it. Therefore, take it for yourself^-asws and your^-asws children^-asws’. So this is the fifth.

وَ الْآيَةُ السَّادِسَةُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ هَذِهِ خُصُوصِيَّةٌ لِلنَّبِيِّ ص إِلَى يَوْمِ الْقِيَامَةِ وَ خُصُوصِيَّةٌ لِلْآلِ دُونَ غَيْرِهِمْ وَ ذَلِكَ أَنَّ اللَّهَ حَكَى فِي ذِكْرِ نُوحٍ ع فِي كِتَابِهِ‏ يا قَوْمِ لا أَسْئَلُكُمْ عَلَيْهِ مالًا إِنْ أَجرِيَ إِلَّا عَلَى اللَّهِ وَ ما أَنَا بِطارِدِ الَّذِينَ آمَنُوا إِنَّهُمْ مُلاقُوا رَبِّهِمْ وَ لكِنِّي أَراكُمْ قَوْماً تَجْهَلُونَ

And the sixth Verse are the Words of Allah^-azwj Mighty and Majestic [42:23] Say: I do not ask of you any reward for it but love for my near relatives. And this is especially for the Prophet^-saww up to the Day of Judgment and especially for the Progeny^-asws besides the others, and that is because Allah^-azwj Related in the Mention of Noah^-as in His^-azwj Book [11:29] And, O people! I do not ask you for wealth in return for it; my Recompense is upon Allah and I am not going to drive away those who believe; they shall meet their Lord, but I see you as a people who are ignorant.

‏ وَ حَكَى عَزَّ وَ جَلَّ عَنْ هُودٍ ع أَنَّهُ قَالَ‏ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَ فَلا تَعْقِلُونَ‏ وَ قَالَ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص‏ قُلْ‏ يَا مُحَمَّدُ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ لَمْ يَفْرِضِ اللَّهُ مَوَدَّتَهُمْ إِلَّا وَ قَدْ عَلِمَ أَنَّهُمْ لَا يَرْتَدُّونَ عَنِ الدِّينِ وَ لَا يَرْجِعُونَ إِلَى ضَلَالٍ أَبَداً

And the Mighty and Majestic Related about Hud^-as that he^-as said [11:51] O people! I do not ask of you any Recompense for it; my Recompense is only with Him Who Originated me; do you not then understand? And the Mighty and Majestic Said to His^-azwj Prophet^-saww [42:23] Say: O Muhammad^-saww! I do not ask of you any Recompense for it except for the cordiality for my near relatives. And Allah^-azwj did not Impose their^-asws cordiality except and He^-azwj had Known that they^-asws will not be reneging from the Religion nor would they^-asws be returning to the straying, ever!

وَ أُخْرَى أَنْ يَكُونَ الرَّجُلُ وَادّاً لِلرَّجُلِ فَيَكُونُ بَعْضٌ عَدُوّاً لَهُ فَلَا يَسْلَمُ قَلْبُ الرَّجُلِ فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ لَا يَكُونَ فِي قَلْبِ رَسُولِ اللَّهِ ص عَلَى الْمُؤْمِنِينَ شَيْ‏ءٌ فَفَرَضَ عَلَيْهِمْ مَوَدَّةَ ذَوِي الْقُرْبَى فَمَنْ أَخَذَ بِهَا وَ أَحَبَّ رَسُولَ اللَّهِ ص وَ أَحَبَّ أَهْلَ بَيْتِهِ لَمْ يَسْتَطِعْ رَسُولُ اللَّهِ أَنْ يُبْغِضَهُ وَ مَنْ تَرَكَهَا وَ لَمْ يَأْخُذْ بِهَا وَ أَبْغَضَ أَهْلَ بَيْتِهِ فَعَلَى رَسُولِ اللَّهِ أَنْ يُبْغِضَهُ لِأَنَّهُ تَرَكَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ

And another is that the man cannot happen to be cordial to the man and he happens to be partly inimical to him, so the heart of the man does not submit. So Allah^-azwj Mighty and Majestic Loved that there should not happen to be in the heart of Rasool-Allah^-saww anything against the Momineen, and He^-azwj Imposed upon them the cordiality of near relatives. Thus, the one who takes with it and loves Rasool-Allah^-saww and loves the People^-asws of his^-saww Household, there would not be a capacity for Rasool-Allah^-saww to hate him; and the one who leaves it and does not take with it and hates the People^-asws of his^-saww Household, so it is upon Rasool-Allah^-saww that he^-saww hates him, because he neglected an Obligation from the Obligations of Allah^-azwj.

فَأَيُّ فَضِيلَةٍ وَ أَيُّ شَرَفٍ يَتَقَدَّمُ هَذَا أَوْ يُدَانِيهِ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ عَلَى نَبِيِّهِ ص‏ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ فَقَامَ رَسُولُ اللَّهِ فِي أَصْحَابِهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ فَرَضَ لِي عَلَيْكُمْ فَرْضاً فَهَلْ أَنْتُمْ مُؤَدُّوهُ؟ فَلَمْ يُجِبْهُ أَحَدٌ فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ بِذَهَبٍ وَ لَا فِضَّةٍ وَ لَا مَأْكُولٍ وَ لَا مَشْرُوبٍ فَقَالُوا هَاتِ إِذًا فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ فَقَالُوا أَمَّا هَذَا فَنَعَمْ فَمَا وَفَى بِهَا أَكْثَرُهُمْ

So which merit and which nobility can precede this or come near it. Therefore, Allah^-azwj Revealed this Verse upon His^-azwj Prophet^-saww [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives. So Rasool-Allah^-saww stood among his^-saww companion, and he^-saww Praised Allah^-azwj and Lauded upon Him^-azwj and said: ‘O you people! Allah^-azwj has Necessitated for me^-saww an Obligation upon you all, so would you perform it?’ But no one answered him^-saww. So he^-saww said: O you people! It isn’t to be with the gold nor silver nor foodstuff nor drinks’. So they said, ‘Give!’ When he^-saww recited this Verse to them, they said, ‘As for this, so yes’. But, most of them were not loyal with it.

وَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا أَوْحَى إِلَيْهِ أَنْ لَا يَسْأَلَ قَوْمَهُ أَجْراً إِلَّا أَنَّ اللَّهَ يُوَفِّيهِ أَجْرَ الْأَنْبِيَاءِ وَ مُحَمَّدٌ ص فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مَوَدَّةَ قَرَابَتِهِ عَلَى أُمَّتِهِ وَ أَمَرَهُ أَنْ يَجْعَلَ أَجْرَهُ فِيهِمْ لِيُؤَدُّوهُ فِي قَرَابَتِهِ بِمَعْرِفَةِ فَضْلِهِمُ الَّذِي أَحَبَّ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ فَإِنَّ الْمَوَدَّةَ إِنَّمَا تَكُونُ عَلَى قَدْرِ مَعْرِفَةِ الْفَضْلِ

And Allah^-azwj Mighty and Majestic did not Send a Prophet^-saww except He^-azwj Revealed unto him^-as that he^-as should not ask his^-as people for a recompense except that Allah^-azwj would be Fulfilling the Recompense of the Prophets^-as. And (as for) Muhammad^-saww, Allah^-azwj Mighty and Majestic Necessitated the cordiality of his^-saww relatives upon his^-saww community and Commanded him^-saww that he^-saww makes his^-saww recompense among them that should be cordial regarding his^-saww relatives by recognition of their^-asws merits which Allah^-azwj Mighty and Majestic had Gifted to them^-asws, for the cordiality rather, would happen to be in accordance of the recognition of the merits.

فَلَمَّا أَوْجَبَ اللَّهُ ذَلِكَ ثَقُلَ لِثِقَلِ وُجُوبِ الطَّاعَةِ فَتَمَسَّكَ بِهَا قَوْمٌ أَخَذَ اللَّهُ مِيثَاقَهُمْ عَلَى الْوَفَاءِ وَ عَانَدَ أَهْلُ الشِّقَاقِ وَ النِّفَاقِ وَ الْحَسَدِ وَ أَلْحَدُوا فِي ذَلِكَ فَصَرَفُوهُ عَنْ حَدِّهِ الَّذِي حَدَّهُ اللَّهُ فَقَالُوا الْقَرَابَةُ هُمُ الْعَرَبُ كُلُّهَا وَ أَهْلُ دَعْوَتِهِ فَعَلَى أَيِّ الْحَالَتَيْنِ كَانَ فَقَدْ عَلِمْنَا أَنَّ الْمَوَدَّةَ لِلْقَرَابَةِ فَأَقْرَبُهُمْ مِنَ النَّبِيِّ ص أَوْلَاهُمْ بِالْمَوَدَّةِ وَ كُلَّمَا قَرُبَتِ الْقَرَابَةُ كَانَتِ الْمَوَدَّةُ عَلَى قَدْرِهَا

So when Allah^-azwj Obligated that weight of the heaviness of the Obligation of the obedience, so a people attached with it. Allah^-azwj Took their Covenant upon the loyalty, and the people of wretchedness and hypocrisy and the envy were obstinate and they limited regarding that. So they left from its limits which Allah^-azwj had Limited it and they said, ‘The relatives? They are the Arabs, all of them, and the people of his^-saww calling (converts). So upon which two states would it be?’ So they had known that the cordiality is for the relatives, and the closest of them from the Prophet^-saww would be the most preferential of them with the cordiality, and everyone who was closer with the closeness, the cordiality would be upon its measurement.

َ مَا أَنْصَفُوا نَبِيَّ اللَّهِ ص ص فِي حِيطَتِهِ وَ رَأْفَتِهِ وَ مَا مَنَّ اللَّهُ بِهِ عَلَى أُمَّتِهِ مِمَّا تُعْجِزُهُ الْأَلْسُنُ عَنْ وَصْفِ الشُّكْرِ عَلَيْهِ أَنْ لَا يُؤْذُوهُ فِي ذُرِّيَّتِهِ وَ أَهْلِ بَيْتِهِ وَ أَنْ يَجْعَلُوهُمْ مِنْهُمْ كَمَنْزِلَةِ الْعَيْنِ مِنَ الرَّأْسِ حِفْظاً لِرَسُولِ اللَّهِ وَ حُبّاً لِبَنِيهِ

And they did not do justice to the Prophet^-saww of Allah^-azwj regarding his^-saww care and his^-saww kindness, and whatever Allah^-azwj had Favoured with upon his^-saww community, from what the tongues are frustrated from describing the gratefulness upon, that they should not be hurting him^-saww with regards to his^-saww offspring and the People^-saww of his^-saww Household, and that they should make them^-asws from them at the status of the eyes from the head, preserving to Rasool-Allah^-saww and love for His^-azwj Prophet^-saww.

و فَكَيْفَ وَ الْقُرْآنُ يَنْطِقُ بِهِ وَ يَدْعُو إِلَيْهِ وَ الْأَخْبَارُ ثَابِتَةٌ بِأَنَّهُمْ أَهْلُ الْمَوَدَّةِ وَ الَّذِينَ فَرَضَ اللَّهُ مَوَدَّتَهُمْ وَ وَعَدَ الْجَزَاءَ عَلَيْهَا فَمَا وَفَى أَحَدٌ بِهَا فَهَذِهِ الْمَوَدَّةُ لَا يَأْتِي بِهَا أَحَدٌ مُؤْمِناً مُخْلِصاً إِلَّا اسْتَوْجَبَ الْجَنَّةَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ الْآيَةِ وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي رَوْضاتِ الْجَنَّاتِ لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

And how could they, and the Quran is speaking with it and calling towards it, and the Ahadeeth are affirming that they^-asws are the People^-asws of the cordiality, and those whose cordiality Allah^-azwj has Necessitated and Promised the Recompense upon it. But no one was loyal with it. Thus, this is the cordiality, no Momin would come with it sincerely except Allah^-azwj would Obligated the Paradise (for it) due to the Words of Allah^-azwj Mighty and Majestic in this Verse [42:22] and those who believe and do righteous deeds shall be in the Gardens of the Paradise; they shall have whatever they desire in the Presence of their Lord: that is the Great Grace.

ذلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ مُفَسِّراً وَ مُبَيِّناً

That is what Allah^-azwj is Giving the glad tidings of to His^-azwj servant who are believing and doing righteous deeds [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives, explained and clarified’.

ثُمَّ قَالَ أَبُو الْحَسَنِ ع حَدَّثَنِي أَبِي عَنْ جَدِّي عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ اجْتَمَعَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا إِنَّ لَكَ يَا رَسُولَ اللَّهِ مَئُونَةً فِي نَفَقَتِكَ وَ فِيمَنْ يَأْتِيكَ مِنَ الْوُفُودِ وَ هَذِهِ أَمْوَالُنَا مَعَ دِمَائِكُمْ فَاحْكُمْ فِيهَا بَارّاً مَأْجُوراً أَعْطِ مَا شِئْتَ وَ أَمْسِكْ مَا شِئْتَ مِنْ غَيْرِ حَرَجٍ

Then Abu Al-Hassan^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from Al-Husayn^-asws Bin Ali^-asws having said: ‘The Emigrants and the Helpers gathered to Rasool-Allah^-saww and they said, ‘For you^-saww, O Rasool-Allah^-saww for you there is a provision regarding your^-saww expenses, and regarding the ones who come to you^-saww from the delegation, and this here is our wealth with our blood. So decide righteously with regards to it as a recompense. We would give whatever you^-saww so desire and withhold whatever you^-saww so desire, from without any objection’.

قَالَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ الرُّوحَ الْأَمِينَ فَقَالَ يَا مُحَمَّدُ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ يَعْنِي أَنْ يَوَدُّوا قَرَابَتِي مِنْ بَعْدِي فَخَرَجُوا فَقَالَ الْمُنَافِقُونَ مَا حَمَلَ رَسُولَ اللَّهِ عَلَى تَرْكِ مَا عَرَضْنَا عَلَيْهِ إِلَّا لِيَحُثَّنَا عَلَى قَرَابَتِهِ مِنْ بَعْدِهِ إِنْ هُوَ إِلَّا شَيْ‏ءٌ أَقَرَّهُ فِي مَجْلِسِهِ وَ كَانَ ذَلِكَ مِنْ قَوْلِهِمْ عَظِيماً

He^-asws said: ‘So Allah^-azwj Mighty and Majestic Caused the Trustworthy Spirit to descend unto him^-asws, and he^-as said: ‘O Muhammad^-saww! [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives – meaning, ‘You should be cordial to my^-saww relatives from after me^-saww’. So they went out, and the hypocrites said, ‘Nothing carried Rasool-Allah^-saww upon neglecting what we presented to him^-saww except urging us upon his^-saww relatives from after him^-saww, it is only a thing to be accepted in his^-saww gathering’. And that was grievous (to Rasool-Allah^-saww) from their words.

فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ ع بِهَذِهِ الْآيَةِ أَمْ يَقُولُونَ افْتَراهُ قُلْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً هُوَ أَعْلَمُ بِما تُفِيضُونَ فِيهِ كَفى‏ بِهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ هُوَ الْغَفُورُ الرَّحِيمُ‏ فَبَعَثَ إِلَيْهِمُ النَّبِيَّ ص فَقَالَ هَلْ مِنْ حَدَثٍ فَقَالُوا إِي وَ اللَّهِ يَا رَسُولَ اللَّهِ لَقَدْ قَالَ بَعْضُنَا كَلَاماً غَلِيظاً كَرِهْنَاهُ فَتَلَا عَلَيْهِمْ رَسُولُ اللَّهِ ص الْآيَةَ فَبَكَوْا وَ اشْتَدَّ بُكَاؤُهُمْ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ وَ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَعْفُوا عَنِ السَّيِّئاتِ وَ يَعْلَمُ ما تَفْعَلُونَ‏ فَهَذِهِ السَّادِسَةُ

So Allah^-azwj Mighty and Majestic Send down Jibraeel^-as with this Verse [46:8] Or they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He Knows best what you utter concerning it; He is Sufficient as a Witness between me and you, and He is the Forgiving, the Merciful. So the Prophet^-saww sent a message to them and he^-saww said: ‘Has anything new occurred?’ They said, ‘Yes, by Allah^-azwj, O Rasool-Allah^-saww! Some of us have said a serious speech. We abhorred it’. So Rasool-Allah^-saww recited at that the Verse, and they cried, and their crying intensified. So Allah^-azwj Mighty and Majestic Revealed [42:25] And He it is Who Accepts repentance from His servants and Pardons the evil deeds and He knows what you are doing. So this is the sixth.

وَ أَمَّا الْآيَةُ السَّابِعَةُ فَقَوْلُ اللَّهِ تَعَالَى‏ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً وَ قَدْ عَلِمَ الْمُعَانِدُونَ مِنْهُمْ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ‏ الْآيَةُ قِيلَ يَا رَسُولَ اللَّهِ قَدْ عَرَفْنَا التَّسْلِيمَ عَلَيْكَ وَ كَيْفَ الصَّلَاةُ قَالَ تَقُولُونَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ فَهَلْ بَيْنَكُمْ مَعَاشِرَ الْمُسْلِمِينَ فِي هَذَا خِلَافٌ؟ فَقَالُوا لَا

And as for the seventh Verse, so Allah^-azwj the Exalted is Saying [33:56] Surely Allah and His Angels are Sending Blessings upon the Prophet; O you who believe! Send blessings upon him and submit to him with a (complete) submission. And the obstinate ones from them had known that when this Verse was Revealed, it was said, ‘O Rasool-Allah^-saww! We have recognised the submission to you^-saww, and how is the Blessings (to be sent)?’ He^-saww said: ‘You should be saying, ‘O Allah^-azwj! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww just as You^-azwj Sent Blessings upon Ibrahim^-as and the Progeny of Ibrahim^-as, You^-azwj being the Praise-worthy, the Glorified’. Group of Muslims! So is there any differing between you all regarding this?’ They said, ‘No’.

قَالَ الْمَأْمُونُ هَذَا مَا لَا خِلَافَ فِيهِ أَصْلًا وَ عَلَيْهِ إِجْمَاعُ الْأُمَّةِ فَهَلْ عِنْدَكَ فِي الْآلِ شَيْ‏ءٌ أَوْضَحُ مِنْ هَذَا فِي الْقُرْآنِ قَالَ أَبُو الْحَسَنِ ع نَعَمْ أَخْبِرُونِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يس وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ‏ فَمَنْ عَنَى بِقَوْلِهِ‏ يس‏ قَالَتِ الْعُلَمَاءُ يس‏ مُحَمَّدٌ ص لَمْ يَشُكَّ فِيهِ أَحَدٌ

Al-Mamoun said, ‘This is what there is no differing in it, originally, and upon it is the consensus of the community. Is there with you^-asws anything clearer than this in the Quran?’ Abu Al-Hassan^-asws said: ‘Yes. Inform me about the Words of Allah^-azwj Mighty and Majestic [36:1] Ya Seen [36:2] I swear by the Wise Quran [36:3] Most surely you are one of the Rasools [36:4] Upon a Straight Path. So who is Meant by His^-azwj Word ‘Ya Saeen’?’ The scholars said, ‘Ya Seen is Muhammad^-saww. No one has doubts in it’.

قَالَ أَبُو الْحَسَنِ ع فَإِنَّ اللَّهَ أَعْطَى مُحَمَّداً وَ آلَ مُحَمَّدٍ مِنْ ذَلِكَ فَضْلًا لَا يَبْلُغُ أَحَدٌ كُنْهَهُ وَ وَصْفَهُ إِلَّا مَنْ عَقَلَهُ وَ ذَلِكَ أَنَّ اللَّهَ لَمْ يُسَلِّمْ عَلَى أَحَدٍ إِلَّا عَلَى الْأَنْبِيَاءِ ع فَقَالَ تَبَارَكَ وَ تَعَالَى‏ سَلامٌ عَلى‏ نُوحٍ فِي الْعالَمِينَ‏ وَ قَالَ‏ سَلامٌ عَلى‏ إِبْراهِيمَ‏ وَ قَالَ‏ سَلامٌ عَلى‏ مُوسى‏ وَ هارُونَ‏ وَ لَمْ يَقُلْ سَلَامٌ عَلَى آلِ مُوسَى وَ هَارُونَ وَ قَالَ سَلَامٌ عَلَى آلِ يس يَعْنِي آلَ مُحَمَّدٍ ص

Abu Al-Hassan^-asws said: ‘Allah^-azwj Gave Muhammad^-saww and the Progeny^-asws of Muhammad^-asws certain merits from that no one can reach his^-saww nature and his^-saww description except the one who has the ‘Aql’ (pious wisdom). And that is because Allah^-azwj did not Greet upon anyone except upon His^-azwj Prophets^-as. So the Blessed and High Said [37:79] Greetings upon Nuh among the nations. And Said [37:109] Greetings be upon Ibrahim. And Said [37:120] Greetings be on Musa and Haroun. And did not Say: “Greetings be upon the Progeny of Musa^-as and Haroun^-as, and Said [37:130] Greetings be on Progeny of Yaseen – Meaning the Progeny^-asws of Muhammad^-saww’.

فَقَالَ الْمَأْمُونُ قَدْ عَلِمْتُ أَنَّ فِي مَعْدِنِ النُّبُوَّةِ شَرْحَ هَذَا وَ بَيَانَهُ فَهَذِهِ السَّابِعَةُ

Al-Mamoun said, ‘I have known that in the mine of Prophet-hood, there is an explanation of this and its declaration’. (Al-Reza^-asws said): ‘So this is the seventh.

وَ أَمَّا الثَّامِنَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ فَقَرَنَ سَهْمَ ذِي الْقُرْبَى مَعَ سَهْمِهِ وَ سَهْمِ رَسُولِهِ فَهَذَا فَضْلٌ أَيْضاً بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ اللَّهَ تَعَالَى جَعَلَهُمْ فِي خَيْرٍ وَ جَعَلَ النَّاسَ فِي خَيْرٍ دُونَ ذَلِكَ وَ رَضِيَ لَهُمْ بِمَا رَضِيَ لِنَفْسِهِ وَ اصْطَفَاهُمْ فِيهِ فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِذِي الْقُرْبَى

And as for the eighth, so Allah^-azwj Mighty and Majestic is Saying [8:41] And know that whatever booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. Thus He^-azwj Paired the portion of the relatives with His^-azwj Portion and the portion of His^-azwj Rasool^-saww. So this is a merit as well between the Progeny^-asws and the people, because Allah^-azwj Exalted Made them^-asws to be in goodness and Made the people to be in goodness besides that, and was Pleased for them^-asws what He^-azwj was Pleased for Himself, and Chose them^-asws with regards to it. So He^-azwj Began with Himself^-azwj, then with His^-azwj Rasool^-as, then with the relatives.

فَكُلُّ مَا كَانَ مِنَ الْفَيْ‏ءِ وَ الْغَنِيمَةِ وَ غَيْرِ ذَلِكَ مِمَّا رَضِيَهُ جَلَّ وَ عَزَّ لِنَفْسِهِ فَرَضِيَهُ لَهُمْ فَقَالَ وَ قَوْلُهُ الْحَقُ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ فَهَذَا تَأْكِيدٌ مُؤَكَّدٌ وَ أَثَرٌ قَائِمٌ لَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فِي كِتَابِ اللَّهِ النَّاطِقِ الَّذِي‏ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

Therefore, everything which was from Al-Fey and the booty and other than that from what the Majestic and Mighty is Pleased for Himself^-azwj, Necessitated for them. So He^-azwj Said and His^-azwj Word is the Truth [8:41] And know that whatever booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. This is an emphatic confirmation, and an impact established for them up to the Day of Judgment in the Speaking Book of Allah^-azwj which [41:42] Falsehood has not come to it from before it nor from after it; a Revelation from the Wise, the Praised One.

وَ أَمَّا قَوْلُهُ‏ وَ الْيَتامى‏ وَ الْمَساكِينِ‏ فَإِنَّ الْيَتِيمَ إِذَا انْقَطَعَ قيمة سهمه [يُتْمُهُ‏] خَرَجَ مِنَ الْغَنَائِمِ وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ وَ كَذَلِكَ الْمِسْكِينُ إِذَا انْقَطَعَ مَسْكَنَتُهُ لَمْ يَكُنْ لَهُ نَصِيبٌ مِنَ الْمَغْنَمِ وَ لَا يَحِلُّ لَهُ أَخْذُهُ وَ سَهْمُ ذِي الْقُرْبَى إِلَى يَوْمِ الْقِيَامَةِ قَائِمٌ فِيهِمْ لِلْغَنِيِّ وَ الْفَقِيرِ مِنْهُمْ لِأَنَّهُ لَا أَحَدٌ أَغْنَى مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا مِنْ رَسُولِهِ ص

And as for His^-azwj Words [8:41] and the orphans and the needy, so the orphan is when the amount of his share is cut off (when his orphan-hood is cut off), he is exited from the war booty and there would not happen to be a share for him in it, and similar to that is the need, when his neediness is cut off, there would not happen to be a share for him from the war booty, nor would it be Permissible for him to take it, and the share of the near relatives is up to the Day of Judgment, established regarding them, for the rich and the poor from them, because there is no one richer than Allah^-azwj Mighty and Majestic, nor (richer) than His^-azwj Rasool^-saww.

فَجَعَلَ لِنَفْسِهِ سَهْماً مِنْهَا وَ لِرَسُولِهِ سَهْماً فَمَا رَضِيَهُ لِنَفْسِهِ وَ لِرَسُولِهِ‏ رَضِيَهُ لَهُمْ وَ كَذَلِكَ الْفَيْ‏ءُ مَا رَضِيَهُ مِنْهُ لِنَفْسِهِ وَ لِنَبِيِّهِ رَضِيَهُ لِذِي الْقُرْبَى كَمَا أَجْرَاهُمْ فِي الْغَنِيمَةِ فَبَدَأَ بِنَفْسِهِ جَلَّ جَلَالُهُ ثُمَّ بِرَسُولِهِ ثُمَّ بِهِمْ وَ قَرَنَ سَهْمَهُ بِسَهْمِ اللَّهِ وَ سَهْمِ رَسُولِهِ

So He^-azwj Made a share for Himself^-azwj from it and a share for His^-azwj Rasool^-saww. Whatever He^-azwj was Pleased for Himself^-azwj, and for His^-azwj Rasool^-saww, He^-azwj was Pleased for them^-asws. And similar to that is Al-Fey. Whatever He^-azwj was Pleased from it for Himself^-azwj and for His^-azwj Prophet^-saww, He^-azwj was Pleased for the near relatives, just as He^-azwj Informed them regarding the booty. So He^-azwj Began with Himself^-azwj, Majestic is His^-azwj Majesty, then with His^-azwj Rasool^-saww, then with them^-asws, and their^-asws share is Paired with the Share of Allah^-azwj and the share of His^-azwj Rasool^-saww.

كَذَلِكَ فِي الطَّاعَةِ قَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ فَبَدَأَ قَبْلًا بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِأَهْلِ بَيْتِهِ وَ كَذَلِكَ آيَةُ الْوَلَايَةِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا فَجَعَلَ وَلَايَتَهُمْ مَعَ طَاعَةِ الرَّسُولِ مَقْرُونَةً بِطَاعَتِهِ كَمَا جَعَلَ سَهْمَهُمْ مَعَ سَهْمِ الرَّسُولِ مَقْرُوناً بِسَهْمِهِ فِي الْغَنِيمَةِ وَ الْفَيْ‏ءِ

Similar to that is the obedience. He^-azwj Said [4:59] O you who believe! Obey Allah and obey the Rasool and those with Divine authority from among you. He^-azwj Began with Himself^-azwj before, then with His^-azwj Rasool^-saww, then with the People^-asws of his^-saww Household. And similar to that is the Verse of the Wilayah [5:55] But rather, only Allah is your Guardian and His Rasool and those who believe. So He^-azwj Made their^-asws Wilayah with the obedience to the Rasool^-saww, being paired with His^-azwj obedience, just as He^-azwj Made their^-asws share with the share of the Rasool^-saww paired with His^-azwj Share in the booty and Al-Fey.

فَتَبَارَكَ اللَّهُ وَ تَعَالَى مَا أَعْظَمَ نِعْمَتَهُ عَلَى أَهْلِ هَذَا الْبَيْتِ فَلَمَّا جَاءَتْ قِصَّةُ الصَّدَقَةِ نَزَّهَ رَسُولَهُ وَ نَزَّهَ أَهْلَ بَيْتِهِ فَقَالَ‏ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ

So the Blessed and High, how great is His^-azwj Bounty upon the People^-asws of this Household. So when the story of the charity came, He^-azwj Removed His^-azwj Rasool^-saww and Removed the People^-asws of his^-saww Household, and He^-azwj Said [9:60] But rather, the charities are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to Truth) and the (ransoming of) captives and those in debts and in the Way of Allah and the wayfarer; an Ordinance from Allah; and Allah is Knowing, Wise.

‏ فَهَلْ تَجِدُ فِي شَيْ‏ءٍ مِنْ ذَلِكَ أَنَّهُ جَعَلَ عَزَّ وَ جَلَّ سَهْماً لِنَفْسِهِ أَوْ لِرَسُولِهِ أَوْ لِذِي الْقُرْبَى لِأَنَّهُ لَمَّا نَزَّهَ نَفْسَهُ عَنِ الصَّدَقَةِ وَ نَزَّهَ رَسُولَهُ نَزَّهَ أَهْلَ بَيْتِهِ لَا بَلْ حَرَّمَ عَلَيْهِمْ لِأَنَّ الصَّدَقَةَ مُحَرَّمَةٌ عَلَى مُحَمَّدٍ وَ آلِهِ وَ هِيَ أَوْسَاخُ النَّاسِ لَا تَحِلُّ لَهُمْ لِأَنَّهُمْ طُهِّرُوا مِنْ كُلِّ دَنَسٍ وَ وَسَخٍ فَلَمَّا طَهَّرَهُمُ اللَّهُ وَ اصْطَفَاهُمْ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ كَرِهَ لَهُمْ مَا كَرِهَ لِنَفْسِهِ عَزَّ وَ جَلَّ فَهَذِهِ الثَّامِنَةُ

So, can you find in anything from that the Mighty and Majestic Made a Share to be for Himself^-azwj, or for His^-azwj Rasool^-saww, or for the relatives? Because, when He^-azwj Removed Himself^-azwj from the Charity, and Removed His^-azwj Rasool^-saww, (also) Removed the People^-asws of his^-saww Household. No! But, He^-azwj Prohibited upon them^-asws, because the charity is Prohibited upon Muhammad^-saww and the his^-saww Progeny^-asws, and it is the dirt of the people. It is not Permissible for them^-asws because they^-asws are clean from every filth and grime. So when Allah^-azwj Cleaned them^-asws and Chose them^-asws, was Pleased for them^-asws what He^-azwj was Pleased for Himself^-azwj, and Disliked for them^-asws whatever He^-azwj Disliked for Himself^-azwj, Mighty and Majestic. So this is the eighth.

وَ أَمَّا التَّاسِعَةُ فَنَحْنُ أَهْلُ الذِّكْرِ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِي مُحْكَمِ كِتَابِهِ‏ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ‏ فَنَحْنُ أَهْلُ الذِّكْرِ فَاسْأَلُونَا إِنْ كُنْتُمْ لَا تَعْلَمُونَ

And, as for the ninth, so we^-asws are the People^-asws of the Reminder (Ahl Al-Zikr) whom Allah^-azwj the Exalted Speaks of in the Decisive (Verse) of His^-azwj Book [16:43] so ask the People of the Reminder if you do not know. So we^-asws are the People^-asws of the Reminder, therefore ask us^-asws if you are not knowing’.

فَقَالَتِ الْعُلَمَاءُ إِنَّمَا عَنَى بِذَلِكَ الْيَهُودَ وَ النَّصَارَى فَقَالَ أَبُو الْحَسَنِ ع سُبْحَانَ اللَّهِ وَ هَلْ يَجُوزُ ذَلِكَ إِذًا يَدْعُونَا إِلَى دِينِهِمْ وَ يَقُولُونَ إِنَّهُ أَفْضَلُ مِنْ دِينِ الْإِسْلَامِ فَقَالَ الْمَأْمُونُ فَهَلْ عِنْدَكَ فِي ذَلِكَ شَرْحٌ بِخِلَافِ مَا قَالُوا يَا أَبَا الْحَسَنِ؟

So the scholars said, ‘But rather, it Means by that the Jews and the Christians’. So Abu Al-Hassan^-asws said:’ Glory be to Allah^-azwj! And it that allowed? When they are calling us to their Religion and are saying that it is superior that the Religion of Al-Islam?’ So Al-Mamoun said, ‘So is there with you^-asws, regarding that, an explanation opposite to what they are saying, O Abu Al-Hassan^-asws?’

فَقَالَ ع نَعَمْ الذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ وَ ذَلِكَ بَيِّنٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ فِي سُورَةِ الطَّلَاقِ‏ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ‏ فَالذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ فَهَذِهِ التَّاسِعَةُ

So he^-asws said: ‘Yes. The Reminder (Zikr) is Rasool-Allah^-saww, and we^-asws and his^-saww People^-asws, and that is clear in the Book of Allah^-azwj Mighty and Majestic where He^-azwj is Saying in Surah Al-Talaaq [65:10] therefore fear Allah, O men of understanding who believe! Allah has Sent down to you a Reminder, [65:11] A Messenger reciting to you the clear Verses of Allah. Thus, the Reminder is Rasool-Allah^-saww and we^-asws are his^-saww People^-asws. So this is the ninth.

وَ أَمَّا الْعَاشِرَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي آيَةِ التَّحْرِيمِ‏ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ‏ الْآيَةَ إِلَى آخِرِهَا فَأَخْبِرُونِي هَلْ تَصْلُحُ ابْنَتِي وَ ابْنَةُ ابْنِي‏ وَ مَا تَنَاسَلَ مِنْ صُلْبِي لِرَسُولِ اللَّهِ ص أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟ قَالُوا لَا قَالَ فَأَخْبِرُونِي هَلْ كَانَتِ ابْنَةُ أَحَدِكُمْ تَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟ قَالُوا نَعَمْ

And as for the tenth, so Allah^-azwj Mighty and Majestic is Saying in the Verse of the Prohibition [4:23] Forbidden to you are your mothers and your daughters and your sisters – the Verse up to its end. So inform me^-asws! Is it correct for my^-asws daughter and the daughter of my^-asws son, and whatever is linked from my^-asws lineage to Rasool-Allah^-saww, you should marry her, if he^-saww was alive?’ They said, ‘No’. He^-asws said: ‘Then inform me^-asws, would it be correct for a daughter of one of you that he^-saww marry her if he^-saww was alive?’ They said, ‘Yes’.

قَالَ فَفِي هَذَا بَيَانٌ لِأَنَّا مِنْ آلِهِ وَ لَسْتُمْ مِنْ آلِهِ وَ لَوْ كُنْتُمْ مِنْ آلِهِ لَحُرِّمَ عَلَيْهِ بَنَاتُكُمْ كَمَا حُرِّمَ عَلَيْهِ بَنَاتِي لِأَنَّا مِنْ آلِهِ وَ أَنْتُمْ مِنْ أُمَّتِهِ فَهَذَا فَرْقٌ بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ الْآلَ مِنْهُ وَ الْأُمَّةُ إِذَا لَمْ تَكُنْ مِنَ الْآلِ لَيْسَتْ مِنْهُ فَهَذِهِ الْعَاشِرَةُ

He^-asws said: ‘So in this is a clarification, as I^-asws from his^-saww Progeny^-asws and you are not from his^-saww Progeny^-asws, and had you been from his^-saww Progeny^-asws, your daughters would have been Prohibited unto him^-saww, and just as my^-saww daughter would be Prohibited unto him^-saww, because I^-asws am from his^-saww Progeny^-asws and you are from his^-saww community. So this is the difference between the Progeny^-asws and the community, because the Progeny^-asws is from him^-saww, and the community, when it does not happen to be from the Progeny^-asws, isn’t from him^-saww. So this is the tenth.

وَ أَمَّا الْحَادِيَةَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي سُورَةِ الْمُؤْمِنِ عَنْ قَوْلِ رَجُلٍ مُؤْمِنٍ مِنْ آلِ فِرْعَوْنَ‏ وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَ قَدْ جاءَكُمْ بِالْبَيِّناتِ مِنْ رَبِّكُمْ‏ إِلَى تَمَامِ الْآيَةِ وَ كَانَ ابْنَ خَالِ فِرْعَوْنَ فَنَسَبَهُ إِلَى فِرْعَوْنَ بِنَسَبِهِ وَ لَمْ يُضِفْهُ إِلَيْهِ بِدِينِهِ وَ كَذَلِكَ خُصِصْنَا نَحْنُ إِذْ كُنَّا مِنْ آلِ رَسُولِ اللَّهِ ص بِوِلَادَتِنَا مِنْهُ وَ عَمَمْنَا النَّاسَ بِالدِّينِ فَهَذَا الْفَرْقُ بَيْنَ الْآلِ وَ الْأُمَّةِ فَهَذِهِ الْحَادِيَةَ عَشَرَ

And as for the eleventh, so Allah^-azwj Mighty and Majestic is Saying in Surah Al-Momin on behalf of the words of the Momin man from the family of Pharaoh^-la, [40:28] And a believing man of Pharaoh’s people who hid his faith said: Will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear Proofs from your Lord? – up to the completion of the Verse. And he was a son of the paternal uncle of Pharaoh^-la, so he was linked to Pharaoh^-la by his link, and he did not add to him with his^-la religion. And similar to that we^-asws are particularised from him^-saww, when we^-asws were from the Progeny^-asws of the Rasool^-saww by our^-asws linage from him^-saww, and the people are generalised with the Religion. So this is the difference between the Progeny^-asws and the community. This is the eleventh.

وَ أَمَّا الثَّانِيَةَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها فَخَصَّنَا اللَّهُ بِهَذِهِ الْخُصُوصِيَّةِ إِذْ أَمَرَنَا بِإِقَامِ الصَّلَاةِ ثُمَّ خَصَّنَا مِنْ دُونِ الْأُمَّةِ فَكَانَ رَسُولُ اللَّهِ ص يَجِي‏ءُ إِلَى بَابِ عَلِيٍّ وَ فَاطِمَةَ بَعْدَ نُزُولِ هَذِهِ الْآيَةِ تِسْعَةَ أَشْهُرٍ كُلَّ يَوْمٍ عِنْدَ حُضُورِ كُلِّ صَلَاةٍ خَمْسَ مَرَّاتٍ فَيَقُولُ الصَّلَاةَ رَحِمَكُمُ اللَّهُ وَ مَا أَكْرَمَ اللَّهُ أَحَداً مِنْ ذَرَارِيِّ الْأَنْبِيَاءِ مِثْلَ هَذِهِ الْكَرَامَةِ الَّتِي أَكْرَمَنَا بِهَا وَ خَصَّنَا مِنْ دُونِ جَمِيعِ أَهْلِ بَيْتِهِمْ

And as for the twelfth, so Allah^-azwj Mighty and Majestic is Saying [20:132] And enjoin Salat upon your followers, and be constant at it. So Allah^-azwj Particularised us^-asws with this speciality when He^-azwj Commanded with the establishment of the Salat, then Specialised us^-asws from besides the community. And it was so that Rasool-Allah^-saww would come to the door of Ali^-asws and (Syeda) Fatima^-asws after the Descent of this Verse for nine months, every day, at the attendance of every Salat, five times, and he^-saww was saying: ‘May Allah^-azwj have Mercy on you^-asws all, and Allah^-azwj has not Honoured anyone from the offspring of the Prophets^-as with the like of this prestige which He^-azwj has Honoured us^-asws with, and Particularised us^-asws from besides the entirety of the People of their^-as Households’.

فَقَالَ الْمَأْمُونُ وَ الْعُلَمَاءُ جَزَاكُمُ اللَّهُ أَهْلَ بَيْتِ نَبِيِّكُمْ عَنِ الْأُمَّةِ خَيْراً فَمَا نَجِدُ الشَّرْحَ وَ الْبَيَانَ فِيمَا اشْتَبَهَ عَلَيْنَا إِلَّا عِنْدَكُمْ.

So Al-Mamoun and the scholars said, ‘May Allah^-azwj Recompense you^-asws all, the People^-asws of the Household of your^-asws Prophet^-saww with goodness on behalf of the community. So we cannot find the explanations and the clarifications with regards to what is confusing upon us except with you^-asws all’’.^[216]

 

[1] Al Kafi – V 5 – The Book of Marriage Ch 1 H 6

[2] Al Kafi – V 5 – The Book of Marriage Ch 1 H 5

[3] Al Kafi – V 5 – The Book of Marriage Ch 1 H 10

[4] Al Kafi – V 5 – The Book of Marriage Ch 37 H 1

[5] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4342

[6] Al Kafi – V 5 – The Book of Marriage Ch 7 H 3

[7] Al Kafi – V 5 – The Book of Marriage Ch 10 H 3

[8] Al Kafi – V 5 – The Book of Marriage Ch 10 H 1

[9] Al Kafi – V 5 – The Book of Marriage Ch 7 H 6

[10] Al Kafi – V 5 – The Book of Marriage Ch 9 H 6

[11] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4349

[12] Al Kafi – V 5 – The Book of Marriage Ch 146 H 1

[13] Al Kafi – V 5 – The Book of Marriage Ch 146 H 2

[14] Al Kafi – V 5 – The Book of Marriage Ch 146 H 3

[15] Al Kafi – V 5 – The Book of Marriage Ch 16 H 2

[16] Al Kafi – V 5 – The Book of Marriage Ch 17 H 1

[17] Al Kafi – V 5 – The Book of Marriage Ch 12 H 1

[18] Al Kafi – V 5 – The Book of Marriage Ch 12 H 2

[19] Al Kafi – V 5 – The Book of Marriage Ch 12 H 3

[20] Al Kafi – V 5 – The Book of Marriage Ch 12 H 4

[21] Al Kafi – V 5 – The Book of Marriage Ch 13 H 1

[22] Al Kafi – V 5 – The Book of Marriage Ch 13 H 3

[23] Al Kafi – V 5 – The Book of Marriage Ch 14 H 1

[24] Al Kafi – V 5 – The Book of Marriage Ch 14 H 2

[25] Al Kafi – V 5 – The Book of Marriage Ch 14 H 4

[26] Al Kafi – V 5 – The Book of Marriage Ch 3 H 3

[27] Al Kafi – V 5 – The Book of Marriage Ch 4 H 4

[28] Al Kafi – V 5 – The Book of Marriage Ch 4 H 5

[29] Al Kafi – V 5 – The Book of Marriage Ch 7 H 1

[30] Al Kafi – V 5 – The Book of Marriage Ch 4 H 1

[31] Al Kafi – V 5 – The Book of Marriage Ch 4 H 2

[32] Al Kafi – V 5 – The Book of Marriage Ch 4 H 4

[33] Al Kafi – V 5 – The Book of Marriage Ch 4 H 7

[34] Al Kafi – V 5 – The Book of Marriage Ch 5 H 3

[35] Al Kafi – V 5 – The Book of Marriage Ch 5 H 1

[36] Al Illal Al Sharaie – V 1 Ch 118 H 1

[37] Al Kafi – V 5 – The Book of Marriage Ch 64 H 1

[38] Al Kafi – V 5 – The Book of Marriage Ch 56 H 3

[39] Al Kafi – V 5 – The Book of Marriage Ch 56 H 4

[40] Al Kafi – V 5 – The Book of Marriage Ch 181 H 9

[41] Al Kafi – V 5 – The Book of Marriage Ch 181 H 6

[42] Al Kafi – V 5 – The Book of Marriage Ch 144 H 2

[43] Al-Kafi, vol. 5, pg.9

[44] الخصال ج : 2 ص : 611, 400 golden sayings of Amir-ul-Momineen^asws

[45] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 1

[46] Al-Kafi, vol. 5, H. 8693, Ch. 60, h, 4

[47] Al Kafi – V 5 – The Book of Marriage Ch 25 H 1

[48] Al Kafi – V 5 – The Book of Marriage Ch 25 H 2

[49] Al Kafi – V 5 – The Book of Marriage Ch 25 H 3

[50] Al Kafi – V 5 – The Book of Marriage Ch 26 H 3

[51] Al Kafi – V 5 – The Book of Marriage Ch 26 H 4

[52] Al Kafi – V 5 – The Book of Marriage Ch 26 H 6

[53] Al Kafi – V 5 – The Book of Marriage Ch 26 H 7

[54] Al Kafi – V 5 – The Book of Marriage Ch 26 H 8

[55] Al Kafi – V 5 – The Book of Marriage Ch 26 H 9

[56] Al Kafi – V 5 – The Book of Marriage Ch 26 H 10

[57] Al Kafi – V 5 – The Book of Marriage Ch 26 H 11

[58] Al Kafi – V 5 – The Book of Marriage Ch 26 H 14

[59] Al Kafi – V 5 – The Book of Marriage Ch 26 H 15

[60] Al Kafi – V 5 – The Book of Marriage Ch 26 H 16

[61] Al Kafi – V 5 – The Book of Marriage Ch 32 H 1

[62] Al Kafi – V 5 – The Book of Marriage Ch 32 H 2

[63] Al Kafi – V 5 – The Book of Marriage Ch 32 H 7

[64] Al Kafi – V 5 – The Book of Marriage Ch 32 H 8

[65] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4370

[66] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4371

[67] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4374

[68] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4376

[69] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4377

[70] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no. 4387.

[71] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4387

[72] الجعفريات (الأشعثيات)، ص: 109

[73] مستدرك الوسائل و مستنبط المسائل، ج‏14، ص: 217, H. 16537-

[74] مستدرك الوسائل و مستنبط المسائل، ج‏14، ص: 218, H. 16538-

[75] بحار الأنوار (ط – بيروت)، ج‏100، ص: 263

[76] خواصّ القرآن: 47 (مخطوط)، قطعة منه

[77] When moon passes through Scorpio.

[78] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4388-4389.

[79] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4471.

[80] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4478.

[81] Al Kafi – V 5 – The Book of Marriage Ch 11 H 1

[82] Al Kafi – V 5 – The Book of Marriage Ch 11 H 2

[83] Al Kafi – V 5 – The Book of Marriage Ch 56 H 1

[84] Al Kafi – V 5 – The Book of Marriage Ch 56 H 2

[85] Al Kafi – V 5 – The Book of Marriage Ch 56 H 3

[86] Al Kafi – V 5 – The Book of Marriage Ch 56 H 4

[87] Al Kafi – V 5 – The Book of Marriage Ch 56 H 5

[88] Al Kafi – V 5 – The Book of Marriage Ch 56 H 6

[89] Al Kafi – V 5 – The Book of Marriage Ch 56 H 7

[90] Al Kafi – V 5 – The Book of Marriage Ch 56 H 8

[91] Al Kafi – V 5 – The Book of Marriage Ch 56 H 9

[92] Al Kafi – V 5 – The Book of Marriage Ch 55 H 2

[93] Al Kafi – V 5 – The Book of Marriage Ch 55 H 3

[94] Al Kafi – V 5 – The Book of Marriage Ch 57 H 5

[95] Al Kafi – V 5 – The Book of Marriage Ch 39 H 1

[96] Al Kafi – V 5 – The Book of Marriage Ch 39 H 2

[97] Al Kafi – V 5 – The Book of Marriage Ch 40 H 1

[98] Al Kafi – V 5 – The Book of Marriage Ch 40 H 2

[99] Al Kafi – V 5 – The Book of Marriage Ch 40 H 3

[100] Al Kafi – V 5 – The Book of Marriage Ch 46 H 1

[101] Al Kafi – V 5 – The Book of Marriage Ch 46 H 2

[102] Al Kafi – V 5 – The Book of Marriage Ch 46 H 3

[103] Al Kafi – V 5 – The Book of Marriage Ch 46 H 4

[104] خواصّ القرآن: 4 «قطعة منه».

[105] خواصّ القرآن: 4: «قطعة منه».

[106] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4369.

[107] Al Kafi – V 5 – The Book of Marriage Ch 174 H 5

[108] Al Kafi – V 5 – The Book of Marriage Ch 174 H 4

[109] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[110] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[111] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[112] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[113] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[114] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[115] الخصال ج : 2 ص : 611 (400 golden rules of Amir ul Momineen^asws)

[116] Al-Kafi, Vol. 3. Babul Salat

[117] Al Kafi – V 5 – The Book of Marriage Ch 146 H 2

[118] Nahjul Asrar, vol. 1, pp, 68

[119] Nahjul Asrar, vol. 1, pp, 67

[120] Nahjul Asrar, vol. 1, pp, 72

[121] Nahjul Asrar, vol. 1, pp, 72

[122] Nahjul Balagha, saying no. 399.

[123] Nahjul Balagha, saying no. 352.

[124] Nahjul Balagha, saying no. 238.

[125] Nahjul Balagha, saying no. 234.

[126] Aisha la led a group of Muslim to fight against Mola Ali^asws., she rode on a Jamal, meaning camel, hence this name to the battle.

[127] Faith

[128] Nahjul Balagha, Sermon 80, ‘On Woman’.

[129] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4379.

[130] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4380.

[131] Compatible in terms of Islamic laws.

[132] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4384.

[133] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4479.

[134] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4422.

[135] Those who do not hold any grudges against Ahlul Bait^asws and are unaware that they^asws were treated with cruelty by Muslims, if they were aware they would hate their enemies.

[136] Those who hold animosity against Ahlul Bait^asws and/or their followers,

[137] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4424.

[138] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4426.

[139] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4428.

[140] Tafseer Noor Al Saqalayn – V 1 P 467 H 172

[141] (for a specific time إلي أجل مسمي)

[142] Tafseer-e-Kafi, refers to Al-Kafi, pp. 106, reference is taken from Syed Imdad Hussain Kazmi, pp. 105.

[143] Al Kafi – V 5 – The Book of Marriage Ch 103 H 2

[144] Deliberate alterations

[145] Al Kafi – V 5 – The Book of Marriage Ch 93 H 4

[146] Manla YahzarulFaqih, tradition 4583.

[147] Ghusal-e-Janabat.

[148] Manla YahzarulFaqih, tradition 4600.

[149] Manla YahzarulFaqih, tradition 4584.

[150] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4586-4587

[151] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4588-4589.

[152] Manlah Yahzar-ul-Faqih, Kitab-ul-Nikah, tradition no.4593-4595.

[153] Manla YahzarulFaqih, tradition 4607.

[154] Adultery/rape

[155] Manla YahzarulFaqih, tradition 4608.

[156] Manla YahzarulFaqih, tradition 4616.

[157] Manla YahzarulFaqih, tradition 4619.

[158] Manla YahzarulFaqih, tradition 4620.

[159] Manla YahzarulFaqih, tradition 4621.

[160] Manla YahzarulFaqih, tradition 4622.

[161] Manla YahzarulFaqih, tradition 4624.

[162] Also translated as if  circumcised.

[163] Manla YahzarulFaqih, tradition 4630.

[164] Manla YahzarulFaqih, tradition 4637.

[165] Manla YahzarulFaqih, tradition 4649.

[166] Heavenly lady.

[167] Manla YahzarulFaqih, tradition 4656, 4657.

[168] Manla YahzarulFaqih, tradition 4743 and 4746.

[169] Manla YahzarulFaqih, tradition 4505.

[170] Manla YahzarulFaqih, tradition 4508.

[171] Manla YahzarulFaqih, tradition 4541.

[172] Who has been disowned by parents

[173] Manla YahzarulFaqih, tradition 4542.

[174] Self esteem, Manhood

[175] Manla YahzarulFaqih, tradition 4543.

[176] Manla YahzarulFaqih, tradition 4404.

[177] Manla YahzarulFaqih, tradition 4403.

[178] Al Kafi – V 5 – The Book of Marriage Ch 41 H 4

[179] For Arabic, please see the Urdu version.

[180] Manla YahzarulFaqih, tradition 4405.

[181] Manla YahzarulFaqih, tradition 4405.

[182] Manla YahzarulFaqih, tradition 4406.

[183] Manla YahzarulFaqih, tradition 4407.

[184] Manla YahzarulFaqih, tradition 4409.

[185] Manla YahzarulFaqih, tradition 4410.

[186] Manla YahzarulFaqih, tradition 4412.

[187] Manla YahzarulFaqih, tradition 4494.

[188] Al Kafi – V 5 – The Book of Marriage Ch 147 H 1

[189] Al Kafi – V 5 – The Book of Marriage Ch 147 H 5

[190] Al Kafi – V 5 – The Book of Marriage Ch 147 H 6

[191] Manla YahzarulFaqih, tradition 4415.

[192] Manla YahzarulFaqih, tradition 4526.

[193] Manla YahzarulFaqih, tradition 4534.

[194] Tafseer Al Burhan – H 11102 (الكافي 6: 8/ 4.)

[195] Al Kafi – V 7 – The Book of Aqeeqa Ch 5 H 4

[196] الكافي 6: 10/ 10.

[197] Tafseer Noor Al Saqalayn – Ch 21 H 155

[198] Tafseer Noor Al Saqalayn – Ch 21 H 156

[199] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 3

[200] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 5

[201] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 6

[202] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 12

[203] Al Kafi – V 5 – The Book of Marriage Ch 60 H 1

[204] Manla YahzarulFaqih, tradition 4420.

[205] Manla YahzarulFaqih, tradition 4421.

[206] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 4

[207] Al Kafi – V 4 – The Book of Zakat Ch 83 H 1

[208] Al Kafi V 1 – The Book Of Divine Authority CH 88 H 1

[209] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 7 H 42

[210] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 3 H 44

[211] Al Kafi – V 5 – The Book of Marriage Ch 22 H 3

[212] مجمع البيان 8: 556

[213] Al Kafi V 1 – The Book Of Divine Authority CH 88 H 2

[214] Al Kafi V 1 – The Book Of Divine Authority CH 88 H 4

[215] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 4

[216] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 7 H 42