AL-KAFI VOLUME 6 Part 1

الكافي

AL-KAFI

المجلد السادس

Volume 6

Part 1 out of 7

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

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

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

Who died in the year 329 H 

AL-KAFI VOLUME 6 Part 1

THE BOOK OF AQEEQA

باب فَضْلِ الْوَلَدِ

Chapter 1 – Merits of the son

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The righteous boy is an aromatic flower from Allah^-azwj being Distributed between His^-azwj servants, and my^-saww two aromatic flowers from the world are Al-Hassan^-asws and Al-Husayn^-asws. I^-saww named both of them^-asws by the name of the grandsons from the Children of Israel, Shabbar and Shabbir’.[1]

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Have more children, by you (having more children) I^-saww (would have) the most populous community tomorrow’.[3]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Yusuf^-as met his^-as brother, he asked him^-as, ‘How were you able to marry the women after me?’ He^-as said: ‘My^-as father^-as ordered me and said: ‘If you^-as have the ability to have as many offspring for yourself^-as, making the earth heavy by the Glorification (of Allah^-azwj), so do it’.[4]

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘From the happiness of the man is the righteous son’.[6]

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

And from him, from Bakr Bin Salih who said,

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws that Amir Al-Momineen^-asws used to recite [19:5] And surely I fear my relatives after me’ – Meaning that he (Zakariyya^-as) did not have an inheritor for himself^-as until Allah^-azwj Granted for him^-as after the old age’.[9]

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

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

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

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

And by this chain,

He^-asws (the Imam^-asws) said: ‘Rasool-Allah^-saww said: ‘From the happiness of the man is the righteous son’.[11]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Isa^-as Ibn Maryam^-as passed by a grave whose inhabitant was being Punished. Then he^-as passed by it afterwards so he was not being Punished. So he^-as said: ‘O Lord^-azwj! I^-as passed by this grave the first year, so he was being Punished, and I^-as passed by it this year and he is not being Punished’. So Allah^-azwj Revealed unto him^-as: “A righteous son of his became an adult, so he repaired a road, and sheltered an orphan, thus it is due to this I^-azwj Forgave him for what his son had done’.

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

Then Rasool-Allah^-saww said: ‘(It is) an inheritance of Allah^-azwj Mighty and Majestic from a believing servant to be a son who would worship Him^-azwj from after him’.

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

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

باب شَبَهِ الْوَلَدِ

Chapter 2 – Resemblance of the child

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘From a Bounty of Allah^-azwj upon the man is that his son would resemble him’.[13]

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

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

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

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

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

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

باب فَضْلِ الْبَنَاتِ

Chapter 3 – Merits of the daughters

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww was a father of daughters’.[17]

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

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

(It has been narrated) from Abu 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’.[18]

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

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

‘I said to Abu Abdullah^-asws that there are (only) daughters for me’. So he^-asws said: ‘Perhaps you are desiring their deaths. But, if you are desiring their death, and they were to die, you would not be Rewarded and would meet Allah^-azwj Mighty and Majestic on the Day you meet Him^-azwj, and you would be a disobedient one’.[19]

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

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

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

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

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

‘(A midwife) came to a man whilst he was in the presence of the 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’.[21]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘A girl was born unto a man from our companions. So he went over to Abu Abdullah^-asws. So he^-asws saw him as being angered. So Abu Abdullah^-asws said to him: ‘What is your view if Allah^-azwj Blessed and High were to Reveal unto you that He^-azwj Chooses for you, or you choose for yourself, what would you be saying?’ He said, ‘I would be saying, ‘O Lord^-azwj! You^-azwj Choose for me’. He^-asws said: ‘So Allah^-azwj  has Chosen for you’.

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

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

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

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

(It has been narrated) from Abu 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).[27]

باب الدُّعَاءِ فِي طَلَبِ الْوَلَدِ

Chapter 4 – The supplication regarding seeking of the child

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

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

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

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

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

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

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

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

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

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

O Allah^-azwj! By Your^-azwj Name I have made her Permissible (unto me), and in Your^-azwj Entrustment that I take her. So if there is fulfilled for me a child in her womb, so Make it to be a boy, Blessed, Pure, and do not let Satan^-la neither have a participation in it, nor a share’.[30]

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

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

‘Al-Abrash Al-Kalby complained to Abu Ja’far^-asws that there is no child for him. So he said to him^-asws, ‘Teach me something (to have a son)’. He^-asws said: ‘Seek Forgiveness of Allah^-azwj during every day, or during 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’.[31]

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

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

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

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

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

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

So the guard said it, and was Granted abundant offspring. And after that, he maintained good relations with Abu Ja’far^-asws and Abu Abdullah^-asws.

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

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

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

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

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

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

And from him, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws that a man complained to him^-asws that there were no children being born for him. So Abu Abdullah^-asws said: ‘When you have union, so say, ‘O Allah^-azwj! If You^-azwj were to Grant me a male, I shall name him Muhammad’. So he did that, and he was Granted (a son)’.[34]

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

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

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

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

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

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

قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وُلْدِي

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

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

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

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

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

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

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

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

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

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

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

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

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

Chapter 5 – The one for whom is a pregnancy, so he makes the intention that he would name him Muhammad^-saww or Ali^-asws, there would be born for him a male, and the supplication for that

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘Rasool-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’.[43]

باب بَدْءِ خَلْقِ الْإِنْسَانِ وَ تَقَلُّبِهِ فِي بَطْنِ أُمِّهِ

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

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

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

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic [22:5] formed and unformed. So he^-asws said: ‘The formed, they are the particles which Allah^-azwj Created in the ribs of Adam^-as, Taking the Covenant against them. Then He^-azwj Make these flow in the ribs of the men and the wombs of the women, and they are the ones who are coming out into the world, until they would be Questioned about the Covenant.

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

And as for His^-azwj Words, and unformed, so they are persons whom Allah^-azwj did not create them in the ribs of Adam^-as when He^-azwj Created the particles and Took the Covenant against them, and they are the sperms from the discharge, and the miscarriages before the Spirit is Blown into it, and the life and the remaining’.[44]

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

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

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

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

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

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

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

So Al-Hassan Bin Al-Jaham said, ‘So I said to him^-asws, ‘So is it allowed that he can supplicate to Allah^-azwj, so He^-azwj Changes the female to a male, and the male to a female?’ So he^-asws said: ‘Allah^-azwj does whatever He^-azwj so Desires to’.[46]

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Whenever Allah^-azwj Mighty and Majestic Intends to Create the seed from which He^-azwj would Take the Covenant against in the ribs of Adam^-as, or whatever He^-azwj would be Managing for him with regards to it, and Makes it to be in the womb, Stirs the man for the union, or Reveals unto the womb: “Open your door until My^-azwj Creation resides inside you and My^-azwj Ordainment and My^-azwj Power is implemented”.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب أَكْثَرِ مَا تَلِدُ الْمَرْأَةُ

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

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

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

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

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

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

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

باب فِي آدَابِ الْوِلَادَةِ

Chapter 8 – Regarding the etiquettes of the birth

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

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

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

باب التَّهْنِئَةِ بِالْوَلَدِ

Chapter 9 – The congratulations with the birth

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

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

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

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

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

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

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

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

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

باب الْأَسْمَاءِ وَ الْكُنَى

Chapter 10 – The names and the teknonyms

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘The most truthful of the names are what are named by the slavery (to Allah^-azwj), and the best of these are the names of the Prophets^-as’.[57]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Name your children before they are born, so if you do not know whether it is a male or a female, so name them by the named which happen to be for the males and the female, for if they are miscarried, when they meet you on the Day of Judgement, and you have not named them the miscarried one would be saying to its father, ‘Did you not name me?’ And Rasool-Allah^-saww had named Mohsin^-as before he^-as had been Given (to us^-asws)’.[58]

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

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

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

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

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

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww said: ‘The one for whom four children are born, and he does not name one of them by my^-saww name, so he has been ‘جَفَانِي’ hostile to me^-saww’.[62]

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

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

‘Muawiya (appointed) Marwan Bin Al-Hakam as an office bearer at Al-Medina, and instructed him that he should impose upon the youth of Qureysh, so he imposed to them. So Ali^-asws Bin Al-Husayn^-asws said: ‘So he came over to me^-asws, so he said, ‘What is your^-asws name?’ So I said, ‘Ali^-asws Bin Al-Husayn^-asws’. So he said, ‘What is the name of your^-asws brother?’ So I^-asws said: ‘Ali’. So he said, ‘Ali and Ali, what did your^-asws father^-asws intend, that he^-asws did not leave anyone from his^-asws sons except that he^-asws named him as Ali?’

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

Then he imposed to me. So I^-asws returned to my^-asws father^-asws, so I^-asws informed him^-asws. So he^-asws said: ‘Woe be unto the son of Zarqa, the tanner of the unseeded land. If there were born for me^-asws one hundred (sons), I^-asws would love it not to name anyone of them except as Ali’.[63]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘I heard Abu Ja’far^-asws saying: ‘A man knocked at the door of Ali^-asws Bin Al-Husayn^-asws, and his teknonym was Abu Murra. So when he sought permission to (see) him^-asws, he was saying, ‘Abu Murra is at the door’. So Ali^-asws Bin Al-Husayn^-asws said to him: ‘By Allah^-azwj! When you come to our^-asws door, so do not be saying ‘Abu Murra’’.[73]

باب تَسْوِيَةِ الْخِلْقَةِ

Chapter 11 – The Unimpaired creation

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

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

‘Whenever Ali^-asws Bin Al-Husayn^-asws was given the good news of a birth did not ask, ‘Is it a male or a female, until he^-asws said: ‘Is it unimpaired?’ So if it was unimpaired, said: ‘The Praise is for Allah^-azwj Who did not Create from me^-asws anything deformed’.[74]

باب مَا يُسْتَحَبُّ أَنْ تُطْعَمَ الْحُبْلَى وَ النُّفَسَاءُ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب مَا يُفْعَلُ بِالْمَوْلُودِ مِنَ التَّحْنِيكِ وَ غَيْرِهِ إِذَا وُلِدَ

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

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

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

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

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

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

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

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

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

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

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

And in another report –

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Palate your children with the dates, (for) like this is what the Prophet^-saww did with Al-Hassan^-asws, and Al-Husayn^-asws’.[86]

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

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

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

باب الْعَقِيقَةِ وَ وُجُوبِهَا

Chapter 14 – The Aqeeqa and its aspects

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Aqeeqa, is it Obligatory?’ He^-asws said: ‘Yes, Obligatory’.[92]

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

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

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

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

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

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

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

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

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

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

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

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

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

And he^-asws said: ‘Syeda Fatima^-asws shaved off her^-asws two sons^-asws, and gave silver in charity by the weight of both their^-asws hairs’.[96]

باب أَنَّ عَقِيقَةَ الذَّكَرِ وَ الْأُنْثَى سَوَاءٌ

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

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

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

‘I asked him^-asws about the Aqeeqa, so he^-asws said: ‘Regarding the male and the female, is the same’.[97]

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws, said, I asked him^-asws about the Aqeeqa, so he^-asws said: ‘Aqeeqa of the boy and the girl, is a ram, a ram’.[99]

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

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

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

باب أَنَّ الْعَقِيقَةَ لَا تَجِبُ عَلَى مَنْ لَا يَجِدُ

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

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

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

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

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

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

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws, said, ‘I asked him^-asws about the Aqeeqa upon the (financially) insolvent and the solvent. So he^-asws said: ‘There is nothing upon the one who cannot find’.[102]

باب أَنَّهُ يُعَقُّ يَوْمَ السَّابِعِ لِلْمَوْلُودِ وَ يُحْلَقُ رَأْسُهُ وَ يُسَمَّى

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

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

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

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

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

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

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

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

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

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

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

And from him, from a man,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب أَنَّ الْعَقِيقَةَ لَيْسَتْ بِمَنْزِلَةِ الْأُضْحِيَّةِ وَ أَنَّهَا تُجْزِئُ مَا كَانَتْ

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

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

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

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

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

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

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

باب الْقَوْلِ عَلَى الْعَقِيقَةِ

Chapter 19 – The speech upon the Aqeeqa

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

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

Abu Abdullah^-asws has said: ‘You should be saying upon the Aqeeqa, when you perform it, ‘In the Name of Allah^-azwj, and by Allah^-azwj. O Allah^-azwj! I am performing Aqeeqa for so and so, its flesh by his flesh, and its blood by his blood, and its bones by his bones. O Allah^-azwj! Make it a shield for the Progeny^-asws of Muhammad^-saww’.[117]

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

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

Abu Ja’far^-asws has said: ‘When you slaughter (an animal) so say, ‘In the Name of Allah^-azwj, and the Praise is for Allah^-azwj, and Allah^-azwj is the Greatest! I believe in Allah^-azwj, and praise be upon Rasool-Allah^-saww, and the infallibility of His^-azwj Commands, and the thanks for His^-azwj sustenance, and the understanding by His^-azwj Grace upon us^-asws, the People^-asws of the Household.

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

So if it was a male, so say, ‘O Allah^-azwj! You^-azwj have Bestowed a male to us, and You^-azwj are more Knowing with what You^-azwj Bestow, and from You^-azwj is what is Granted, so what it is we do, so Accept it from us, being upon Your^-azwj Sunnah and the Sunnah of Your^-azwj Prophet^-saww and Your^-azwj Rasool^-saww; and Keep the Satan^-la the Pelted, away from us; for You^-azwj the blood has been spilt, there being no Associate for You^-azwj; and the Praise is for Allah^-azwj, Lord^-azwj of the worlds’.[118]

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

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

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

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

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

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

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

O Allah^-azwj! From You^-azwj, and for You^-azwj, in the Name of Allah^-azwj, and Allah^-azwj is the Greatest. O Allah^-azwj! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad, and Accept from so and so, son of so and so’ – and name the new-born with its name, then slaughter’.[120]

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

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

Abu Abdullah^-asws has said: ‘One should be saying during the Aqeeqa, ‘O Allah^-azwj! From You^-azwj, and for You^-azwj is what is Gifted, and You^-azwj Gave it. O Allah^-azwj! So Accept from us upon the Sunnah of Your^-azwj Prophet^-saww, and we seek Refuge with Allah^-azwj from the Pelted Satan^-la’; and you should name, and slaughter, and you should be saying, ‘For You^-azwj I spill the blood, there being no Associate for You^-azwj, and the Praise is for Allah^-azwj, Lord^-azwj of the worlds! O Allah^-azwj! Keep away the Pelted Satan^-la’.[121]

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

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

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

باب أَنَّ الْأُمَّ لَا تَأْكُلُ مِنَ الْعَقِيقَةِ

Chapter 20 – The mother should not eat from the Aqeeqa

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

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

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

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

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

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

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

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

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

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

Chapter 21 – Rasool-Allah^-saww and Syeda Fatima^-asws performed Aqeeqa from Al-Hassan^-asws and Al-Husyan^-asws

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww performed Aqeeqa of Al-Hassan^-asws by his^-saww own hands, and said; ‘In the Name of Allah^-azwj, I^-saww am performing Aqeeqa for Al-Hassan^-asws’. And he^-saww said: ‘Its bone with his^-asws bones, and its flesh by his^-asws flesh, and its blood by his^-asws blood, and its hair by his^-asws hair. O Allah^-azwj! Make it a shield for Muhammad^-saww and his^-saww Progeny^-asws’.[126]

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

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

‘Abu Abdullah^-asws said: ‘Syeda Fatima^-asws performed Aqeeqa from her^-asws sons^-asws, and shaved off both their^-asws heads during the seventh day, and she^-asws gave a leaf (of silver) in charity by the weight of the hair’.

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

And he^-asws said: ‘And the people used to stain the head of the child in the blood of the Aqeeqa, and my^-asws father^-asws was saying: ‘That is ‘شِرْكٌ’ association (Shirk)’.[127]

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

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

‘I heard Abu Abdullah^-asws mentioning from his^-asws father^-asws that Rasool-Allah^-saww performed Aqeeqa for Al-Hassan^-asws with a ram, and from Al-Husayn^-asws with a ram, and gave something to the mid-wife, and shaved off both their^-asws heads on the seventh day for both of them^-asws, and weighed both their^-asws hairs, so he^-saww gave silver in charity by its weight’.

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

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww named Hassan^-asws and Husayn^-asws on both their^-asws seventh day, and performed Aqeeqa for both of them, a ram, a ram, and sent with a leg (of the slaughtered ram) to the mid-wife, and awaited with other than it. So he^-saww ate from it, and gifted to the neighbours. And Syeda Fatima^-asws shaved off both their^-asws heads, and gave silver in charity by the weight of both their^-asws hairs’.[130]

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

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

‘I asked Abu Al-Hassan Al-Reza^-asws about the congratulations with the birth, when (should it be done)?’ So he said, ‘He^-asws said: ‘Upon the ‘Nazool’ (appearance) from Heavens) of Al-Hassan Bin Ali^-asws, Jibraeel^-as descended with the congratulations upon the Prophet^-saww during the seventh day, and instructed him^-saww that he^-saww should name him^-asws, and teknonym him^-asws, and shave off his^-asws head, and perform Aqeeqa for him^-asws, and pierce hole in his^-asws ear’.  And similar to that was when Al-Husayn^-asws‘s Nazool. He (Jibraeel^-as) came to him^-saww during the seventh day. So he^-as instructed him^-asws with similar to that’.

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

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

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

And it has been reported that the Prophet^-saww left for both of them^-asws, two forelocks in the middle of the head, and it is more correct than the top’.[131]

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

Chapter 22 – Abu Talib^-asws performed Aqeeqa for Rasool-Allah^-saww

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

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

(It has been narrated) from Abu Abdullah^-asws from his^-asws father^-asws having said: ‘Abu Talib^-as performed Aqeeqa for Rasoo-Allah^-saww on the seventh day, and invited the progeny of Abu Talib^-as, so they said, ‘What is this?’ So he^-as said: ‘Aqeeqa of Ahmad^-saww’. They said, ‘You^-as have named him^-saww as Ahmad?’ He^-as said: ‘I^-as named him^-saww Ahmad due to the praises of the inhabitants of the sky and the earth’.[132]

باب التَّطْهِيرِ

Chapter 23 – The purification

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

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

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

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

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

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

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

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

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

Muhammad Bin Yahya and Muhammad Bin Abdullah,

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

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

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

‘I said to Abu Abdullah^-asws, ‘The ones in front of us are saying that Ibrahim^-as circumcised himself^-as with a curved knife upon a large jar’. So he^-asws said: ‘Glory be to Allah^-azwj! It is not as what they are saying it to be. They are lying upon Ibrahim^-as’. I said, ‘And how is that?’

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

So he^-asws said: ‘The Prophets^-as, their^-as wrapping used to drop off from them^-as along with their navel during the seventh day. So when (Ismail^-as) was born to Ibrahim^-as from Hajar^-as, Sarah^-as reproached Hajar^-as with what slaves are reproached with. So Hajar^-as cried, and that was grievous upon her^-as. So when Ismail^-as saw her^-as crying, he^-as cried as well due to her^-as crying, and Ibrahim^-as entered. So he^-as said: ‘What makes you^-as cry, O Ismail^-as?’ So he^-as said: ‘Sarah^-as reproached my^-as mother^-as with such and such. So she^-as cried, and I^-as cried due to her^-as crying’.

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

So Ibrahim^-as stood upon his^-as Prayer Mat, so he^-as whispered unto his^-as Lord^-azwj, and asked Him^-azwj Cast that away from Hajar^-as. So Allah^-azwj Cast that off from Hajar^-as. So when Sarah^-as gave birth to Is’haq^-as, and it was the seventh day, there fell down from him^-as, his^-as navel, but his^-as wrapping did not fall. So Sarah^-as panicked from that.

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

So when Ibrahim^-as came over to her^-as, she^-as said: ‘O Ibrahim^-as! What is this occurrence which has occurred in the Progeny of Ibrahim^-as, and the children of the Prophets^-as? This is your^-as son^-as Is’haq. His^-as navel has fallen off from him and his^-as wrapping did not fall off from him^-as’. So Ibrahim^-as stood upon his^-as Prayer Mat, so he^-as whispered to his^-as Lord^-azwj, and said: ‘O Lord^-azwj! What is this occurrence which has occurred in the Progeny of Ibrahim^-as and the children of the Prophets^-as, and this is my^-as son^-as Is’haq^-as. His^-as navel has fallen off from him^-as and his^-as wrapping did not fall off from him’.

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

So Allah^-azwj the High Revealed unto him^-as: “O Ibrahim^-as! This is due to what Sarah^-as reproached Hajar^-as with, so I^-azwj Swore that, that would not fall off from anyone from the children of the Prophets^-as due to the reproach of Sarah^-as to Hajar^-as. Therefore, circumcise Is’haq^-as with the iron, and make him^-as taste the heat of the iron”.

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

He^-asws said: ‘So Ibrahim^-as circumcised him^-as with the iron, and the Sunnah flowed with the circumcision in the children of Is’haq after that’.[136]

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the Sunnah of the Mursil Prophets^-as is the cleaning oneself after the toilet, and the circumcision’.[138]

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

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

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

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

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

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

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

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

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

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

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

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

باب خَفْضِ الْجَوَارِي

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب أَنَّهُ إِذَا مَضَى السَّابِعُ فَلَيْسَ عَلَيْهِ الْحَلْقُ

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

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

Muhammad Bin Yahya, from Al Amraky Bin Ali,

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

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

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

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

باب نَوَادِرَ

Chapter 26 – Miscellaneous

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب كَرَاهِيَةِ الْقَنَازِعِ

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

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

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

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

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

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

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

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

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

Abu Abdullah^-asws has said: ‘They came to the Prophet^-saww with a young boy to supplicate for him, and for him was a cracked shaving. So he^-saww refused to supplicate for him and ordered that his head be shaved off. And Rasool-Allah^-saww ordered with the shaving of the stomach hairs’.[156]

باب الرَّضَاعِ

Chapter 28 – The breast-feeding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب فِي ضَمَانِ الظِّئْرِ

Chapter 29 – Regarding the responsibilities of the wet-nurse

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

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

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

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

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

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

باب مَنْ يُكْرَهُ لَبَنُهُ وَ مَنْ لَا يُكْرَهُ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Muhammad Bin Yahya, from Al Amarky Bin Ali,

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

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

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

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

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

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

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

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

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

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

باب مَنْ أَحَقُّ بِالْوَلَدِ إِذَا كَانَ صَغِيراً

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب النُّشُوءِ

Chapter 32 – The growth (of the child)

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

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

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

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

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

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

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

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

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

باب تَأْدِيبِ الْوَلَدِ

Chapter 33 – disciplining of the child

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

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

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

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

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

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

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

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

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

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

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

‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘Teach your children swimming and the archery’.[191]

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

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

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

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

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

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

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

And by this chain,

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

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

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

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

باب حَقِّ الْأَوْلَادِ

Chapter 34 – Right of the children

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

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

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said; ‘Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy upon the parents who support their children upon their righteousness’.[198]

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

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

(It has been narrated) from Abu Abdullah^-asws having said; ‘Rasool-Allah^-saww Prayed Al-Zohr with the people, so he^-saww lightened during the two last Cycles. So when he^-saww finished, the people said to him^-saww, ‘Did an event occur during the Prayer?’ He^-saww said: ‘And what is that?’ They said, ‘You^-saww lightened the last two Cycles’. So he^-saww said to them: ‘But, you heard the child screaming’.[199]

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

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

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

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

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

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

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

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

باب بِرِّ الْأَوْلَادِ

Chapter 35 – Righteousness (with) the children

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj is merciful to the servant due to the intensity of his love for his child’.[206]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

باب تَفْضِيلِ الْوُلْدِ بَعْضِهِمْ عَلَى بَعْضٍ

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

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

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

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

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

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

باب التَّفَرُّسِ فِي الْغُلَامِ وَ مَا يُسْتَدَلُّ بِهِ عَلَى نَجَابَتِهِ

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

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

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

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

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

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

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

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

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

وَ رُوِيَ أَنَّ أَكْيَسَ الصِّبْيَانِ أَشَدُّهُمْ بُغْضاً لِلْكُتَّابِ .

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

باب النَّوَادِرِ

Chapter 38 – The Miscellaneous

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So Abu Abdullah^-asws said to him: ‘O Yunus! My^-asws father^-asws Muhammad^-asws Bin Ali^-asws narrated to me^-asws, from his^-asws forefathers^-asws, from my^-asws grandfather Rasool-Allah^-saww that Jibraeel^-as descended unto him^-saww and Rasool-Allah^-saww and Ali^-asws were crying. So Jibraeel^-as said: ‘O Beloved of Allah^-azwj! Why do I^-as see you^-saww crying?’ He^-saww said: ‘Two children of ours^-asws have made us^-asws cry due to both them^-asws are crying’.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(This) completes the Book of al Aqeeqa, and the Praise is for Allah^-azwj, Lord^-azwj of the Worlds, and it would be followed by the Book of Divorce.

كتاب الطلاق

THE BOOK OF DIVORCE

باب كَرَاهِيَةِ طَلَاقِ الزَّوْجَةِ الْمُوَافِقَةِ

Chapter 1 – Abhorrence of divorcing the compatible wife

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

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

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

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

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

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

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

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

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

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

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

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Muhammad, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Loves the house in which is the bride, and Hates the house in which is the divorce, and there is none from the things more Hateful to Allah^-azwj Mighty and Majestic than the divorce’.[225]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كُلَّ مِطْلَاقٍ ذَوَّاقٍ .

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

(The narrator says) ‘I heard Abu Abdullah^-asws, saying that Allah Mighty and Majestic Hates every frequent divorcer, the taster’.[226]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَلَغَ النَّبِيَّ ( صلى الله عليه وآله ) أَنَّ أَبَا أَيُّوبَ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ طَلَاقَ أُمِّ أَيُّوبَ لَحُوبٌ .

And by his chain, from Abu Abdullah^-asws having said: ‘It reached the Prophet^-saww that Abu Ayoub intends to divorce his wife. So he^-saww said: ‘Divorce of the mother of Ayoub is a wrongdoing’.[227]

باب تَطْلِيقِ الْمَرْأَةِ غَيْرِ الْمُوَافِقَةِ

Chapter 2 – Divorcing the incompatible woman

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَانَتْ عِنْدَهُ امْرَأَةٌ تُعْجِبُهُ وَ كَانَ لَهَا مُحِبّاً فَأَصْبَحَ يَوْماً وَ قَدْ طَلَّقَهَا وَ اغْتَمَّ لِذَلِكَ فَقَالَ لَهُ بَعْضُ مَوَالِيهِ جُعِلْتُ فِدَاكَ لِمَ طَلَّقْتَهَا فَقَالَ إِنِّي ذَكَرْتُ عَلِيّاً ( عليه السلام ) فَتَنَقَّصَتْهُ فَكَرِهْتُ أَنْ أُلْصِقَ جَمْرَةً مِنْ جَمْرِ جَهَنَّمَ بِجِلْدِي .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from a man,

(It has been narrated) from Abu Ja’far^-asws, that he^-asws used to have a wife who astounded him^-asws and he^-asws loved her. So, one morning he^-asws had divorced her, and was gloomy due to that. So one of his^-asws friends said to him^-asws, ‘May I be sacrificed for you^-asws! Why did you^-asws divorce her?’ So he^-asws said: ‘I^-asws mentioned Ali^-asws, so she reduced him^-asws (was disrespectful to him^-asws) therefore I^-asws disliked that I^-asws should be attached to an ember from the embers of Hell with my^-asws skin’.[228]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ كَانَتْ عِنْدِي امْرَأَةٌ تَصِفُ هَذَا الْأَمْرَ وَ كَانَ أَبُوهَا كَذَلِكَ وَ كَانَتْ سَيِّئَةَ الْخُلُقِ فَكُنْتُ أَكْرَهُ طَلَاقَهَا لِمَعْرِفَتِي بِإِيمَانِهَا وَ إِيمَانِ أَبِيهَا فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ طَلَاقِهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لِي إِلَيْكَ حَاجَةً فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ ائْتِنِي غَداً صَلَاةَ الظُّهْرِ

Muhammad Bin Al Husayn, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Khattab Bin Salma who said,

‘There was a wife with me described upon this matter (Al-Wilayah), and her father was like that, and she was of evil manners. But, I abhorred divorcing her due to my recognition of her faith and the faith of her father. So I met Abu Al-Hassan Musa^-asws, and I intended to ask him^-asws about divorcing her. So I said, ‘May I be sacrificed for you! For me there is a need to you^-asws’. So he^-asws permitted me that I ask him^-asws about her, and he^-asws said: ‘Come to me^-asws tomorrow at Al-Zohr Prayer’.

قَالَ فَلَمَّا صَلَّيْتُ الظُّهْرَ أَتَيْتُهُ فَوَجَدْتُهُ قَدْ صَلَّى وَ جَلَسَ فَدَخَلْتُ عَلَيْهِ وَ جَلَسْتُ بَيْنَ يَدَيْهِ فَابْتَدَأَنِي فَقَالَ يَا خَطَّابُ كَانَ أَبِي زَوَّجَنِي ابْنَةَ عَمٍّ لِي وَ كَانَتْ سَيِّئَةَ الْخُلُقِ وَ كَانَ أَبِي رُبَّمَا أَغْلَقَ عَلَيَّ وَ عَلَيْهَا الْبَابَ رَجَاءَ أَنْ أَلْقَاهَا فَأَتَسَلَّقُ الْحَائِطَ وَ أَهْرُبُ مِنْهَا فَلَمَّا مَاتَ أَبِي طَلَّقْتُهَا

He (the narrator) said, ‘So when I had Prayed Al-Zohr, I found him^-asws (also) to have Prayed, and seated. So I went over to him^-asws and sat in front of him. He began before me, so he^-asws said: ‘O Khattab! My^-asws father^-asws got me^-asws married to a daughter of an uncle of mine^-asws, and she was of evil manners; and sometimes my^-asws father^-asws used to lock the door upon me^-asws and upon her, hoping that I^-asws settle (my affairs) with her. So I^-asws would climb the wall and go away from her. So, when my^-asws father^-asws passed away, I^-asws divorced her’.

فَقُلْتُ اللَّهُ أَكْبَرُ أَجَابَنِي وَ اللَّهِ عَنْ حَاجَتِي مِنْ غَيْرِ مَسْأَلَةٍ .

So I said, ‘Allah^-azwj is the Greatest! You^-asws have answered me, by Allah^-azwj, from my need, without being asked’.[229]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ دَخَلْتُ عَلَيْهِ يَعْنِي أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَشْكُوَ إِلَيْهِ مَا أَلْقَى مِنِ امْرَأَتِي مِنْ سُوءِ خُلُقِهَا فَابْتَدَأَنِي فَقَالَ إِنَّ أَبِي كَانَ زَوَّجَنِي مَرَّةً امْرَأَةً سَيِّئَةَ الْخُلُقِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ فِرَاقِهَا قَدْ جَعَلَ اللَّهُ ذَلِكَ إِلَيْكَ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي قَدْ فَرَّجْتَ عَنِّي .

Ahmad Bin Mahran, from Muhammad Bin Ali, from Umar Bin Abdul Aziz, from Khattab Bin Salma who said,

‘I went over to him^-asws, meaning Abu Al-Hassan^-asws, and I wanted to complain to him^-asws what I faced from my wife from the evil of her mannerisms. So he^-asws began before me, so he^-asws said: ‘My^-asws father^-asws had got me^-asws married once to a woman of evil manners. So I^-asws complained of that to him^-asws, so he^-asws said to me^-asws: ‘What is preventing you from separating from her. Allah^-azwj has Made that (Permissible) to you^-asws?’ So I said in what is between me and myself, ‘He^-asws has relieved me’.[230]

 الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Three (people), the supplication is returned unto them (unanswered) – one of them is a man who supplicates against his wife, and he is unjust to her, so it is said to him: ‘Did we not make her matter to be in your hands (the choice of divorcing her)?’[231]

باب أَنَّ النَّاسَ لَا يَسْتَقِيمُونَ عَلَى الطَّلَاقِ إِلَّا بِالسَّيْفِ

Chapter 3 – The people will not be standing straight upon the divorce (matters) except by the sword

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حُذَيْفَةَ عَنْ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ فِيهِ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Al Hassan Bin Huzeyfa, from Ma’mar Bin Ata’a Bin Washeyka who said,

‘I heard Abu Ja’far^-asws saying: ‘The people would not be correct regarding the divorce except by the sword, and if I^-asws were to rule over them, I^-asws would refer them in it to the Book of Allah^-azwj Mighty and Majestic’. [232]

قَالَ وَ حَدَّثَنِي بِهَذَا الْحَدِيثِ الْمِيثَمِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ رِجَالِهِ أَوْهَمَهُ الْمِيثَمِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ).

He (the narrator) said, ‘And it was narrated to me with this Hadeeth by Al-Maysami, from Muhammad Bin Abu Hamza, from one of his men, guessing it was Al-Maysami, from Abu Abdullah^-asws’.

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ وَلِيتُ النَّاسَ لَأَعْلَمْتُهُمْ كَيْفَ يَنْبَغِي لَهُمْ أَنْ يُطَلِّقُوا ثُمَّ لَمْ أُوتَ بِرَجُلٍ قَدْ خَالَفَ إِلَّا وَ أَوْجَعْتُ ظَهْرَهُ وَ مَنْ طَلَّقَ عَلَى غَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

And from him, from Abdullah Bin Jabala, from Abu Al Magra, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘If I^-asws were taken as a Wali (guardian to) the people, I^-asws would teach them how it is befitting for them that they should be divorcing. Then they would not come to me with a man who had opposed, except I^-asws would inflict pain upon his back; and the one who divorces upon other than the Sunnah, I^-asws would return him to the Book of Allah^-azwj Mighty and Majestic, even if I^-asws have to force his nose’.[233]

 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Umar Bin Ma’mar Bni Ata’ie Bin Washeyka who said,

‘I heard Abu Ja’far^-asws saying: The people would not be corrected regarding the divorce except by the sword, and if I^-asws were to be taken as a Wali (guardian) them, I^-asws would return them to the Book of Allah^-azwj Mighty and Majestic’.[234]

 قَالَ أَحْمَدُ وَ ذَكَرَ بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) أَنَّهُ قَالَ لَوْ وَلِيتُ أَمْرَ النَّاسِ لَعَلَّمْتُهُمُ الطَّلَاقَ ثُمَّ لَمْ أُوتَ بِأَحَدٍ خَالَفَ إِلَّا أَوْجَعْتُهُ ضَرْباً .

Ahmad said, and he mentioned one of our companions, from Abu Abdullah^-asws, and Muhammad Bin Sama’at, from Abu Baseer,

(It has been narrated) from Al-Abd Al-Salih^-asws (7th Imam^-asws) having said: ‘If I^-asws am entrusted with the affairs of the people, I^-asws would teach them the divorce, then they would not come with anyone who opposed, except that I^-asws would Obligate the whipping (on him)’.[235]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ لَوْ مَلَكْتُ مِنْ أَمْرِ النَّاسِ شَيْئاً لَأَقَمْتُهُمْ بِالسَّيْفِ وَ السَّوْطِ حَتَّى يُطَلِّقُوا لِلْعِدَّةِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of our companions, from Aban, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘By Allah^-azwj! If I^-asws owned anything from the affairs of the people, I^-asws would straighten them by the sword and the whip until they would be divorcing to the waiting period just as Allah^-azwj Mighty and Majestic has Commanded’.[236]

باب مَنْ طَلَّقَ لِغَيْرِ الْكِتَابِ وَ السُّنَّةِ

Chapter 4 – The one who divorces to other than the Book and the Sunnah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ عَمْرِو بْنِ رِيَاحٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ بَلَغَنِي أَنَّكَ تَقُولُ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ أَنَّكَ لَا تَرَى طَلَاقَهُ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا أَقُولُهُ بَلِ اللَّهُ عَزَّ وَ جَلَّ يَقُولُهُ أَمَا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا شَرّاً مِنْكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ إِلَى آخِرِ الْآيَةِ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, both together from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer, from Amro Bin Riyah,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘It has reached me that you^-asws said: ‘The one who divorces to other than the Sunnah, you^-asws do not view his divorce as anything?’ So Abu Ja’far^-asws said: ‘I^-asws am not saying it, but Allah^-azwj Mighty and Majestic is Saying it. By Allah^-azwj! If we^-asws were to issue a Verdict/Fatwas with the inequity we^-asws would be more evil than you all because Allah^-azwj Mighty and Majestic is Saying [5:63] Why do not the Rabbis and the Monks prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? – up to the end of the Verse’.[237]

 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ السُّنَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abdullah Bin Suleyman Al Sayrafi,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Everything which opposes the Book of Allah^-azwj Mighty and Majestic is to be returned to the Book of Allah^-azwj Mighty and Majestic, and the Sunnah’.[238]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حَائِضٌ قَالَ الطَّلَاقُ عَلَى غَيْرِ السُّنَّةِ بَاطِلٌ قُلْتُ فَالرَّجُلُ يُطَلِّقُ ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Muhammad Al Halby who said,

‘I said to Abu Abdullah^-asws, ‘The man divorces his wife and she is menstruating’. He^-asws said : ‘The divorce upon other than the Sunnah is invalid’. I said, ‘So the man divorces three (times) in one sitting?’ He^-asws said: ‘He is to be returned to the Sunnah’.[239]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Abdullah Bin Jabala, from Abu Al Magra, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who divorces to other than the Sunnah, should be returned to the Book of Allah^-azwj Mighty and Majestic, even if his nose it to be forced’.[240]

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الطَّلَاقِ إِذَا لَمْ يُطَلِّقْ لِلْعِدَّةِ فَقَالَ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the divorce, when he does not divorce to the waiting period. So he^-asws said: ‘Return him to the Book of Allah^-azwj Mighty and Majestic’.[241]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حَائِضٌ فَقَالَ الطَّلَاقُ لِغَيْرِ السُّنَّةِ بَاطِلٌ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Halby, said,

‘I asked Abu Abdullah^-asws about a man who divorces his wife and she is menstruating’. So he^-asws said: ‘The divorce to other than the Sunnah is invalid’.[242]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ طَلَّقَ ثَلَاثاً فِي مَجْلِسٍ عَلَى غَيْرِ طُهْرٍ لَمْ يَكُنْ شَيْئاً إِنَّمَا الطَّلَاقُ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَمَنْ خَالَفَ لَمْ يَكُنْ لَهُ طَلَاقٌ وَ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَأَمَرَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَنْ يَنْكِحَهَا وَ لَا يَعْتَدَّ بِالطَّلَاقِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘The one who divorces three (times) in one sitting upon other than purity (menstruation), will not amount to anything. But rather, the divorce is which Allah^-azwj Mighty and Majestic Commanded has with. So the one who opposed, there would be no divorce for him, and that the son of Umar divorced his wife three (divorces) in one sitting, and she was menstruating. So the Prophet^-saww ordered that he should sleep with her and not to exceed with the divorce’. 

قَالَ وَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي طَلَّقْتُ امْرَأَتِي قَالَ أَ لَكَ بَيِّنَةٌ قَالَ لَا فَقَالَ اعْزُبْ.

He^-asws said: ‘And a man came over to Amir Al-Momineen^-asws, so he said, ‘O Amir Al-Momineen^-asws! I divorced my wife’. He^-asws said: ‘Is there any proof (two witnesses) for you?’ He said, ‘No’. So he^-asws said: ‘Single’.[243]

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ طَلَّقَهَا زَوْجُهَا لِغَيْرِ السُّنَّةِ وَ قُلْنَا إِنَّهُمْ أَهْلُ بَيْتٍ وَ لَمْ يَعْلَمْ بِهِمْ أَحَدٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Ja’far Abu Al Abbas, from Ayoub Bin Nuh, from Safwan, from Yaqoub Bin Shuayb who said, ‘I heard Abu Baseer saying,

‘I asked Abu Ja’far^-asws about a woman whose husband had divorced her to other than the Sunnah, and we said they are a family, and there is no one who knows them. So he^-asws said: ‘It is not with anything’.[244]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَسَأَلَ عُمَرُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأَمَرَهُ أَنْ يُرَاجِعَهَا فَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ إِنَّمَا طَلَّقَهَا وَاحِدَةً وَ هِيَ حَائِضٌ فَقَالَ فَلِأَيِّ شَيْ‏ءٍ سَأَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ هُوَ أَمْلَكَ بِرَجْعَتِهَا كَذَبُوا وَ لَكِنَّهُ طَلَّقَهَا ثَلَاثاً فَأَمَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُرَاجِعَهَا ثُمَّ قَالَ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Saeed Al A’raj who said,

‘I heard Abu Abdullah^-asws saying: ‘Ibn Umar divorced his wife three (times) and she was menstruating. So Umar asked Rasool-Allah^-saww, so he^-saww ordered him that he should return to her’. So I said, ‘The people are saying that, rather his divorce was one divorce, and she was menstruating’. So he^-asws said: ‘So for which thing did he ask Rasool-Allah^-saww, when he had the control with returning to her? They are lying! But he divorced her three (times), so Rasool-Allah^-saww ordered him that he should return to her, then said: ‘If you so desire, so divorce, and if you so desire, so keep’.[245]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ سَمِعَتْ أَنَّ رَجُلًا طَلَّقَهَا وَ جَحَدَ ذَلِكَ أَ تُقِيمُ مَعَهُ قَالَ نَعَمْ فَإِنَّ طَلَاقَهُ بِغَيْرِ شُهُودٍ لَيْسَ بِطَلَاقٍ وَ الطَّلَاقُ لِغَيْرِ الْعِدَّةِ لَيْسَ بِطَلَاقٍ وَ لَا يَحِلُّ لَهُ أَنْ يَفْعَلَ فَيُطَلِّقَهَا بِغَيْرِ شُهُودٍ وَ لِغَيْرِ الْعِدَّةِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having been asked about a woman who heard that a man divorced her, and he denied that. Should she stay with him?’ He^-asws said: ‘Yes, for a divorce without witnesses is not a divorce, and the divorce to other than the waiting period is not a divorce, it is not Permissible for him that he should do so by divorcing her without witnesses and to other than the waiting period which Allah^-azwj Mighty and Majestic has Commanded with’.[246]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدٍ وَ فُضَيْلٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا طَلَّقَ الرَّجُلُ فِي دَمِ النِّفَاسِ أَوْ طَلَّقَهَا بَعْدَ مَا يَمَسُّهَا فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ وَ إِنْ طَلَّقَهَا فِي اسْتِقْبَالِ عِدَّتِهَا طَاهِراً مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Zurara, and Muhammad Bin Muslim, and Bukeyr Bin Ayn, and Bureyd, and Fuzayl, and Ismail Al Azraq, and Ma’mar Bin Yahya,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both of them having said: ‘When the man divorces during blood of the childbirth, or divorces her after having touched her, so his divorcing her is not with a (valid) divorce, and if he divorces her during the commencement of her waiting period, (when she is) clean from other than union, and two just witnesses did not witness upon that, so his divorcing her is not a (valid) divorce’.[247]

 أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا مِنْ يَوْمِهِ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ آخَرَ قَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

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

(It has been narrated) from Abu Ibrahim^-asws (7th Imam^-asws), said, ‘I asked him^-asws about a man who divorced his wife during (her being) clean without copulating with her. Then he returned to her from that day. Then divorced her, manifesting from it with three divorces during one purity’. So he^-asws said: ‘Opposite to the Sunnah’. I said, ‘So is it not befitting for him when he returns to her that he should divorce her except during another purity?’ He^-asws said: ‘Yes’. I said, ‘Until he sleeps with her?’ He^-asws said: ‘Yes’.[248]

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ بِغَيْرِ شُهُودٍ فَلَيْسَ بِشَيْ‏ءٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who divorces without witnesses, so it is not with anything’.[249]

 سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَدِمَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) بِالْكُوفَةِ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي بَعْدَ مَا طَهُرَتْ مِنْ مَحِيضِهَا قَبْلَ أَنْ أُجَامِعَهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَشْهَدْتَ رَجُلَيْنِ ذَوَيْ عَدْلٍ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَا فَقَالَ اذْهَبْ فَإِنَّ طَلَاقَكَ لَيْسَ بِشَيْ‏ءٍ .

Sahl, from Ahmad Bin Muhammad, from Muhammad Bin Sama’at, from Umar Bin Yazeed, from Muhammad Bin Muslim who said,

‘A man came over to Amir Al-Momineen^-asws at Al-Kufa, so he said, ‘I divorced my wife after she was clean from her menstruation, before I slept with her’. So Amir Al-Momineen^-asws said: ‘Did you get two just witnesses just as Allah^-azwj Mighty and Majestic had Commanded?’ So he said, ‘No’. So he^-asws said: ‘Go, for your divorce is not with anything’.[250]

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَلَيْسَ بِشَيْ‏ءٍ وَ قَدْ رَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَاقَ عَبْدِ اللَّهِ بْنِ عُمَرَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَأَبْطَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ الطَّلَاقَ.

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

(It has been narrated) from Abu Abdullah^-asws having said; ‘The one who divorces his wife three (times) in one sitting, and she is menstruating, so it is invalid, and Rasool-Allah^-saww had rejected a divorce of Abdullah Bin Umar when he divorced his wife three (times) and she was menstruating. So Rasool-Allah^-saww invalidated that divorce’.

وَ قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ رَدٌّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ لَا طَلَاقَ إِلَّا فِي عِدَّةٍ .

And he^-asws said: ‘Everything which opposes the Book of Allah^-azwj Mighty and Majestic, so it is returned to the Book of Allah^-azwj Mighty and Majestic’. And he^-asws said: ‘There is no divorce except in a waiting period’.[251]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَأَلْتُ عَمْرَو بْنَ عُبَيْدٍ عَنْ طَلَاقِ ابْنِ عُمَرَ فَقَالَ طَلَّقَهَا وَ هِيَ طَامِثٌ وَاحِدَةً قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ فَلَا قُلْتُمْ لَهُ إِذَا طَلَّقَهَا وَاحِدَةً وَ هِيَ طَامِثاً كَانَتْ أَوْ غَيْرَ طَامِثٍ فَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَالَ قَدْ قُلْتُ لَهُ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ بَلْ طَلَّقَهَا ثَلَاثاً فَرَدَّهَا النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ أَمْسِكْ أَوْ طَلِّقْ عَلَى السُّنَّةِ إِنْ أَرَدْتَ أَنْ تُطَلِّقَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Ali Bin Al Noman, from Saeed Al A’araj who said,

‘I said to Abu Abdullah^-asws, ‘I asked Amro Bin Ubeyd about divorce of Ibn Umar, so he said, ‘He divorced her and she was with one menstruation’. Abu Abdullah^-asws said: ‘So did you not say to him, ‘When he divorced her and she was with a menstruation, or she was without a menstruation, so he had control with returning to her?’ He said, ‘I had said that to him’. So Abu Abdullah^-asws said: ‘He has lied against him, may Allah^-azwj Curse him. But he divorced her three (times), so the Prophet^-saww rejected it, so he^-saww said: ‘Keep or divorce upon the Sunnah, if you intend to divorce’.[252]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ لِغَيْرِ الْعِدَّةِ فَلَيْسَ بِطَلَاقٍ أَنْ يُطَلِّقَهَا وَ هِيَ حَائِضٌ أَوْ فِي دَمِ نِفَاسِهَا أَوْ بَعْدَ مَا يَغْشَاهَا قَبْلَ أَنْ تَحِيضَ فَلَيْسَ طَلَاقُهَا بِطَلَاقٍ فَإِنْ طَلَّقَهَا لِلْعِدَّةِ أَكْثَرَ مِنْ وَاحِدَةٍ فَلَيْسَ الْفَضْلُ عَلَى الْوَاحِدَةِ بِطَلَاقٍ وَ إِنْ طَلَّقَهَا لِلْعِدَّةِ بِغَيْرِ شَاهِدَيْ عَدْلٍ فَلَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا تَجُوزُ فِيهِ شَهَادَةُ النِّسَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bukeyr, and someone else,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Every divorce without a waiting period, is not with a (valid) divorce, if he divorces her and she is menstruating, or in blood of childbirth, or after he had overwhelmed (have uniond) with her before she menstruated, so his divorce is not a (valid) divorce. So if he were to divorce her to the waiting period more than once, so there is no preference (of the second one) over the one with a divorce; and if he divorces her to the waiting period without two just witnesses, so his divorce is not with a (valid) divorce, nor is there allowed with regards to it, the testimony of the women’.[253]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنْتُ عِنْدَهُ إِذْ مَرَّ بِهِ نَافِعٌ مَوْلَى ابْنِ عُمَرَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْتَ الَّذِي تَزْعُمُ أَنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَاحِدَةً وَ هِيَ حَائِضٌ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُمَرَ أَنْ يَأْمُرَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ فَقَالَ لَهُ كَذَبْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَى ابْنِ عُمَرَ أَنَا سَمِعْتُ ابْنَ عُمَرَ يَقُولُ طَلَّقْتُهَا عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثاً فَرَدَّهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيَّ وَ أَمْسَكْتُهَا بَعْدَ الطَّلَاقِ فَاتَّقِ اللَّهَ يَا نَافِعُ وَ لَا تَرْوِ عَلَى ابْنِ عُمَرَ الْبَاطِلَ .

Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I was in his^-asws presence when Nafau, a slave of Ibn Umar passed by. So (I recalled) Abu Ja’far^-asws said to him: ‘Are you the one who is alleging that Ibn Umar divorced his wife once and she was menstruating, so Rasool-Allah^-saww ordered Umar that he should instruct him to return to her?’ He said, ‘Yes’. So he^-asws said to him: ‘You lie, by the One^-azwj there is not God except for Him^-azwj, upon Ibn Umar. I^-asws heard Ibn Umar saying: ‘I divorced her in the era of Rasool-Allah^-saww three (times), so Rasool-Allah^-saww rejected it upon me, and I kept her after the divorce. Therefore, fear Allah^-azwj, O Nafau, and do not report falsehood upon Ibn Umar!’[254]

باب أَنَّ الطَّلَاقَ لَا يَقَعُ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ

Chapter 5 – The divorce does not occur except for the one who intended the divorce

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no divorce except when what is intended by it is the divorce’.[255]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا قَالَا لَا طَلَاقَ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Al Yas’a, from Abu Abdullah^-asws, and from Abdul Wahid Bin Al Mukhtar,

(It has been narrated) from Abu Ja’far^-asws, both of them^-asws having said: ‘There is no divorce except for the one who intended the divorce’.[256]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ وَ لَمْ يَنْوِ الطَّلَاقَ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Bukeyr, from Zurara, from Al Yas’a who said,

‘I heard Abu Ja’far^-asws saying: ‘There is no divorce except upon the Sunnah, and there is no divorce upon the Sunnah except upon purity from without union, and there is no divorce upon Sunnah, and upon purity without union except with proof (two witnesses); and if a man were to divorce upon Sunnah, and upon purity from without union, and does not have it witnessed, his divorce would not happen to be a divorce; and if a man were to divorce upon Sunnah, and upon purity from without union, and have it witnessed, and did not intend the divorce, his divorce would not happen to be a divorce’.[257]

باب أَنَّهُ لَا طَلَاقَ قَبْلَ النِّكَاحِ

Chapter 6 – There is no divorce before the union

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ سُلَيْمَانَ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ فَسَأَلْتُ عَنْهُ فَأُخْبِرْتُ بِاسْمِهِ فَقُمْتُ إِلَيْهِ أَنَا وَ غَيْرِي فَاكْتَنَفْنَاهُ فَسَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ مَا تَرَى فِي رَجُلٍ سَمَّى امْرَأَةً بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا هِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Yunus, from Hamza Bin Humran, from Abdullah Bin Suleyman, from his father Suleyman who said,

‘I was in the Masjid, so Ali^-asws Bin Al-Husayn^-asws entered, and I was not sure of it. So I asked about him^-asws, so I was informed with his^-asws name. So I and others arose to go to him^-asws. So we encircled him^-asws and greeted him^-asws. So a man said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! What is your^-asws view regarding a man who names a woman exactly and says on the day he marries her that she is divorced three (times), then changes his mind and marries her. Is that correct for him?’ So he^-asws said: ‘But rather, the divorce is after the marriage’.[258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ يَوْمَ أَتَزَوَّجُ فُلَانَةَ فَهِيَ طَالِقٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ إِنَّهُ لَا يَكُونُ طَلَاقٌ حَتَّى يَمْلِكَ عُقْدَةَ النِّكَاحِ .

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

‘I asked him^-asws about the man saying on a day, ‘I shall marry so and so woman, so she is divorced’. So he^-asws said: ‘It is nothing. It does not happen to be a divorce until he has contracted the marriage’.[259]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الَّذِينَ مِنْ قَبْلِنَا يَقُولُونَ لَا عَتَاقَ وَ لَا طَلَاقَ إِلَّا بَعْدَ مَا يَمْلِكُ الرَّجُلُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The ones^-asws before us^-asws were saying: ‘There is neither emancipation nor a divorce except after what the man owns’.[260]

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ فَقُلْتُ لِرَجُلٍ قَرِيبِ الْمَجْلِسِ مِنِّي مَنْ هَذَا الشَّيْخُ فَقَالَ مَا لَكَ لَمْ تَسْأَلْنِي عَنْ أَحَدٍ دَخَلَ الْمَسْجِدَ غَيْرِ هَذَا الشَّيْخِ قَالَ فَقُلْتُ لَهُ لَمْ أَرَ أَحَداً دَخَلَ الْمَسْجِدَ أَحْسَنَ هَيْئَةً فِي عَيْنِي مِنْ هَذَا الشَّيْخِ فَلِذَلِكَ سَأَلْتُكَ عَنْهُ قَالَ فَإِنَّهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام )

Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Hareyz, from Hamza Bin Humran, from Abdullah Bin Suleyman, form his father who said,

‘I was in the Masjid, so Ali^-asws Bin Al-Husayn^-asws entered, and I was not sure of it, and upon him was a black turban, and both its ends (of the turban) were between his^-asws shoulders (one at the front and one at the back). So I said to a man sitting near me, ‘Who is this Sheykh?’ So he said, ‘What is the matter with you. You did not ask men about anyone who entered the Masjid apart from this Sheykh?’ I said to him, ‘I did not see anyone enter the Masjid to have better appearance in my eyes than this Sheykh, thus it is due to that, I ask about him’. He said, ‘So he is Ali^-asws Bin Al-Husayn^-asws’.

قَالَ فَقُمْتُ وَ قَامَ الرَّجُلُ وَ غَيْرُهُ فَاكْتَنَفْنَاهُ وَ سَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ الرَّجُلُ مَا تَرَى أَصْلَحَكَ اللَّهُ فِي رَجُلٍ سَمَّى امْرَأَتَهُ بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا فَهِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ

He (the narrator) said, ‘So I arose, and the man and others arose. So we encircled him^-asws and we greeted him^-asws. So the man said to him^-asws, ‘What is your view, may Allah^-azwj Keep you^-asws well, regarding a man who mentions his wife exactly and said on the day he marries her, so she is divorced three (times). Then changes his mind and marries her, is that correct for him?’ So he^-asws said: ‘But rather, the divorce is after the marriage’.

قَالَ عَبْدُ اللَّهِ فَدَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَحَدَّثَهُ أَبِي بِهَذَا الْحَدِيثِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْتَ تَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) بِهَذَا الْحَدِيثِ قَالَ نَعَمْ .

Abdullah (son of the narrator) said, ‘So I and my father went over to Abu Abdullah^-asws Ja’far Bin Muhammad^-asws. So my father narrated to him^-asws with this Hadeeth. So Abu Abdullah^-asws said to him: ‘You are a witness upon Ali-asws Bin Al-Husayn^-asws with this Hadeeth?’ He said, ‘Yes’.[261]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ وَ إِنِ اشْتَرَيْتُ فُلَاناً فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ لِلْمَسَاكِينِ فَقَالَ لَيْسَ بِشَيْ‏ءٍ لَا يُطَلِّقُ إِلَّا مَا يَمْلِكُ وَ لَا يَتَصَدَّقُ إِلَّا بِمَا يَمْلِكُ .

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

(It has been narrated) Abu Ja’far^-asws, said, ‘I asked him^-asws about a man who said, ‘I shall marry so and so woman, so she is divorced, and I shall buy so and so (slave) so he is free, and if I were to buy this cloth, so it is for the poor’. So he^-asws said: ‘It is not with anything. There is neither a divorce except what he owns, not a charity except with what he owns’.[262]

باب الرَّجُلِ يَكْتُبُ بِطَلَاقِ امْرَأَتِهِ

Chapter 7 – The man writes with a divorce to his wife

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِرَجُلٍ اكْتُبْ يَا فُلَانُ إِلَى امْرَأَتِي بِطَلَاقِهَا أَوِ اكْتُبْ إِلَى عَبْدِي بِعِتْقِهِ يَكُونُ ذَلِكَ طَلَاقاً أَوْ عِتْقاً فَقَالَ لَا يَكُونُ طَلَاقاً وَ لَا عِتْقاً حَتَّى يَنْطِقَ بِهِ لِسَانُهُ أَوْ يَخُطَّهُ بِيَدِهِ وَ هُوَ يُرِيدُ الطَّلَاقَ أَوِ الْعِتْقَ وَ يَكُونَ ذَلِكَ مِنْهُ بِالْأَهِلَّةِ وَ الشُّهُودِ وَ يَكُونَ غَائِباً عَنْ أَهْلِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly who said,

‘I asked Abu Ja’far^-asws about a man who says to a man, ‘Write, O so and so, to my wife, in regard to her divorce’, or ‘Write to my slave with his emancipation (libration)’. Does that happen to be a divorce or an emancipation?’ So he^-asws said: ‘Neither does a divorce happen nor an emancipation until it is spoken with by his tongue, or he writes it by his own handwriting, and he intends the divorce or the emancipation, and that happens from him with (counting the) the new moons, and the witnesses, and he happens to be absent from his wife’.[263]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ كَتَبَ بِطَلَاقِ امْرَأَتِهِ أَوْ بِعِتْقِ غُلَامِهِ ثُمَّ بَدَا لَهُ فَمَحَاهُ قَالَ لَيْسَ ذَلِكَ بِطَلَاقٍ وَ لَا عَتَاقٍ حَتَّى يَتَكَلَّمَ بِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, or Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘A man wrote with a divorce to his wife, or with an emancipation (liberation) of his clave. Then he changed his mind for it, so he deleted it’. He^-asws said: ‘That is not with a divorce nor an emancipation, until he speaks with it’.[264]

باب تَفْسِيرِ طَلَاقِ السُّنَّةِ وَ الْعِدَّةِ وَ مَا يُوجِبُ الطَّلَاقَ

Chapter 8 – Interpretation of the divorce of the Sunnah, and the waiting period, and what Obligates the divorce

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ يُطَلِّقُهَا تَطْلِيقَةً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ نَكَحَتْهُ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ تَمْضِيَ أَقْرَاؤُهَا فَتَكُونُ عِنْدَهُ عَلَى التَّطْلِيقَةِ الْمَاضِيَةِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ja’far Abu Al Abbas Al Razaz, from Ayoub Bin Nuh, and Ali Bin Ibrahim, from his father, both together, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Divorce of the Sunnah is (where) he divorces her with a (valid) divorce, meaning upon the purity from without union, with a testimony of two witnesses. Then he leaves her until she completes her menstruation. So when her menstruation is gone, so she is irrevocably divorced from him, and he would be an proposer from the proposers if he so desires to marry her (again); and if he intends to return to her, he should keep a witness upon returning to her before her menstruation passes, so he would be upon the past divorce’.

قَالَ وَ قَالَ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ التَّطْلِيقَةُ الثَّانِيَةُ التَّسْرِيحُ بِإِحْسَانٍ .

He (the narrator) said, ‘And Abu Baseer, from Abu Abdullah^-asws (having said): ‘These are the Words of Allah^-azwj Mighty and Majestic [2:229] Divorce (is only Permissible) twice, then keep (them) in good fellowship or let (them) go with kindness. (In) the second divorce is the letting go with kindness’.[265]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ كُلُّ طَلَاقٍ لَا يَكُونُ عَلَى السُّنَّةِ أَوْ طَلَاقٍ عَلَى الْعِدَّةِ فَلَيْسَ بِشَيْ‏ءٍ

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahboub, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Every divorce which does not take place upon the Sunnah, or a divorce upon the waiting period, so it is nothing’.

قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فَسِّرْ لِي طَلَاقَ السُّنَّةِ وَ طَلَاقَ الْعِدَّةِ فَقَالَ أَمَّا طَلَاقُ السُّنَّةِ فَإِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَلْيَنْتَظِرْ بِهَا حَتَّى تَطْمَثَ وَ تَطْهُرَ فَإِذَا خَرَجَتْ مِنْ طَمْثِهَا طَلَّقَهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَلَى ذَلِكَ ثُمَّ يَدَعُهَا حَتَّى تَطْمَثَ طَمْثَتَيْنِ فَتَنْقَضِيَ عِدَّتُهَا بِثَلَاثِ حِيَضٍ وَ قَدْ بَانَتْ مِنْهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَتَزَوَّجْهُ وَ عَلَيْهِ نَفَقَتُهَا وَ السُّكْنَى مَا دَامَتْ فِي عِدَّتِهَا وَ هُمَا يَتَوَارَثَانِ حَتَّى تَنْقَضِيَ الْعِدَّةُ

Zurara narrates, I said to Abu Ja’far^-asws, ‘Explain for me a divorce of the Sunnah, and a divorce of the waiting period’. So he^-asws said: ‘As for a divorce of the Sunnah, so when the man intends to divorce his wife, so let him wait with her until she menstruates and is pure. So when she comes out from her menstruation, he divorces her with a divorce from without union, and he have it witnessed by two witnesses upon that. Then he leaves until she menstruates with two menstruations. Thus, she fulfills her waiting period by three menstruations, and she would be irrevocably divorced from him, and he would happen to be a proposer from the proposers, if he so desires to marry her. And if he desires not to marry her, and upon him is her expenses and her dwelling for as long as she is in her waiting period; and they would both be inheriting (each other) until she fulfills the waiting period’.

قَالَ وَ أَمَّا طَلَاقُ الْعِدَّةِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ فَإِذَا أَرَادَ الرَّجُلُ مِنْكُمْ أَنْ يُطَلِّقَ امْرَأَتَهُ طَلَاقَ الْعِدَّةِ فَلْيَنْتَظِرْ بِهَا حَتَّى تَحِيضَ وَ تَخْرُجَ مِنْ حَيْضِهَا ثُمَّ يُطَلِّقُهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ وَ يُرَاجِعُهَا مِنْ يَوْمِهِ ذَلِكَ إِنْ أَحَبَّ أَوْ بَعْدَ ذَلِكَ بِأَيَّامٍ أَوْ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ يَكُونُ مَعَهَا حَتَّى تَحِيضَ فَإِذَا حَاضَتْ وَ خَرَجَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً أُخْرَى مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ ثُمَّ يُرَاجِعُهَا أَيْضاً مَتَى شَاءَ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ تَكُونُ مَعَهُ إِلَى أَنْ تَحِيضَ الْحَيْضَةَ الثَّالِثَةَ فَإِذَا خَرَجَتْ مِنْ حَيْضَتِهَا الثَّالِثَةِ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ بِغَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ

He^-asws said: ‘And as for a divorce of the waiting period which Allah^-azwj Mighty and Majestic Speaks of [65:1] When you divorce women, divorce them for their prescribed time, and calculate the number of the days prescribed. So when the man from you intends to divorce his wife by a divorce of the waiting period, so let him wait with her until she menstruates, and comes out from her menstruation. Then he divorces her with a divorce without union, and have it witnessed by two just witnesses, and he can return to her from that day of his if he so likes, or after that by (some) days, or before she menstruates, and he should have it witnessed upon his returning to her, and have union with her, and be with her until she menstruates. So when she menstruates and comes out from her menstruation, divorces her with another divorce from without union, and have it witnessed upon that. Then he returns to her again whenever he so desires to before she menstruates, and have it witnessed upon his returning to her; and he have unions with her and happens to be with her up to her menstruating with the third menstruation. So when she comes out from her third menstruation, divorces her with the third divorce without union, and have it witnessed upon that.

فَإِذَا فَعَلَ ذَلِكَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قِيلَ لَهُ فَإِنْ كَانَتْ مِمَّنْ لَا تَحِيضُ فَقَالَ مِثْلُ هَذِهِ تُطَلَّقُ طَلَاقَ السُّنَّةِ .

So when he does that, so she is irrevocably divorced from him, and she is not Permissible unto him until she marries another husband’. It was said to him^-asws, ‘Supposing she is from the ones who does not menstruate?’ So he^-asws said: ‘For the likes of these is a divorce of the Sunnah’.[266]

ابْنُ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ أُحِبُّ لِلرَّجُلِ الْفَقِيهِ إِذَا أَرَادَ أَنْ يُطَلِّقَ امْرَأَتَهُ أَنْ يُطَلِّقَهَا طَلَاقَ السُّنَّةِ

Ibn Mahboub, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’far^-asws saying: ‘I^-asws would love it for the understanding man when he intends to divorce his wife that he should divorce her with a divorce of the Sunnah’.

قَالَ ثُمَّ قَالَ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً يَعْنِي بَعْدَ الطَّلَاقِ وَ انْقِضَاءِ الْعِدَّةِ التَّزْوِيجَ لَهُمَا مِنْ قَبْلِ أَنْ تَزَوَّجَ زَوْجاً غَيْرَهُ

He (the narrator) said, ‘Then he^-asws said: ‘And it is that which Allah^-azwj Mighty and Majestic Says [65:1] Perhaps Allah may, after that, bring about a matter – Meaning, after the divorce and the fulfilling of the waiting period, the marriage of them both from before she marries another husband’.

قَالَ وَ مَا أَعْدَلَهُ وَ أَوْسَعَهُ لَهُمَا جَمِيعاً أَنْ يُطَلِّقَهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ تَطْلِيقَةً بِشُهُودٍ ثُمَّ يَدَعَهَا حَتَّى يَخْلُوَ أَجَلُهَا ثَلَاثَةَ أَشْهُرٍ أَوْ ثَلَاثَةَ قُرُوءٍ ثُمَّ يَكُونَ خَاطِباً مِنَ الْخُطَّابِ .

He^-asws said: ‘How much justice there is, and leeway for both of them together, that he divorces her upon purity from without union with a divorce by witnesses, then leaves her until her term is free with three months, or three menstruations, then he happens to be a proposer from the proposers’.[267]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ أَوْ غَيْرِهِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ قَالَ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَدَعُهَا إِنْ كَانَ قَدْ دَخَلَ بِهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا طَهُرَتْ طَلَّقَهَا وَاحِدَةً بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ تَزَوَّجَهَا بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ عَلَى اثْنَتَيْنِ بَاقِيَتَيْنِ وَ قَدْ مَضَتِ الْوَاحِدَةُ

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, or someone else, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about divorce of the Sunnah. He^-asws said: ‘Divorce of the Sunnah is when the man intends to divorce his wife, he leaves her if he had have uniond with her, until she menstruates, then is pure. So when she is pure, he divorces her once with the witnesses of two witnesses. Then he leaves her until she waits for three menstruation. So when she fulfills three menstruations, so she is irrevocably divorced from him, once, and her husband is (now) a proposer from the proposers, if she so desires to, she marries him, and if she so desires to, does not do it. So if he marries her with a new dowry, so she would be in his presence upon the two remaining (divorces), and the one would have passed’.

فَإِنْ هُوَ طَلَّقَهَا وَاحِدَةً أُخْرَى عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ تَرَكَهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا مِنْ قَبْلِ أَنْ يُرَاجِعَهَا فَقَدْ بَانَتْ مِنْهُ بِاثْنَتَيْنِ وَ مَلَكَتْ أَمْرَهَا وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ هُوَ تَزَوَّجَهَا تَزْوِيجاً جَدِيداً بِمَهْرٍ جَدِيدٍ كَانَتْ مَعَهُ بِوَاحِدَةٍ بَاقِيَةٍ وَ قَدْ مَضَتِ اثْنَتَانِ

So if he were to divorce her with another one upon purity from without union, with a testimony of two witnesses, then leaves her until she fulfills her menstruation. So when she fulfils her menstruation from before he returns to her, so she is irrevocably divorced from him with the two (divorces) and is in control of her affairs, and she is free to re-marry, and her (ex) husband would be a proposer from the proposers if she so desires to, she marries him, and if she so desires to, does not do it. So if he were to marry her with a new marriages, with a new dowry, she would be with him with one (divorce) remaining, and two would have passed.

فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ تَرَكَهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى طَلَاقِهَا تَطْلِيقَةً وَاحِدَةً ثُمَّ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

So if he intends to divorce her with a divorce, there is no Permissibility for him until she marries another husband, who leave her until when she menstruates, and is pure, have it witnessed upon her divorce with one divorce, then she is not Permissible for him until she marries another husband.

وَ أَمَّا طَلَاقُ الرَّجْعَةِ فَأَنْ يَدَعَهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقَهَا بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يُرَاجِعَهَا وَ يُوَاقِعَهَا ثُمَّ يَنْتَظِرَ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى تَطْلِيقَةٍ أُخْرَى ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى التَّطْلِيقَةِ الثَّالِثَةِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا أَنْ تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ مِنْ يَوْمَ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ

And as for a divorce of the reversion, so he leaves her until she menstruates and is pure, then he divorces her with a testimony of two witnesses. Then he returns to her, and have unions with her. Then he waits with her for the purity. So when she has menstruated and is pure, witnesses it with two witnesses upon his another divorce. Then he returns to her and have unions with her, then waits with her for the purity. So when she has menstruated and is pure, has it witnessed by two witnesses upon the third divorce. Then she would not be Permissible for him, ever, until she marries another husband, and it is upon her that she waits for three menstruations from the day she is divorced with her third divorce.

فَإِنْ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ انْتَظَرَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُرَاجِعَهَا لَمْ يَكُنْ طَلَاقُهُ الثَّانِيَةُ طَلَاقاً لِأَنَّهُ طَلَّقَ طَالِقاً لِأَنَّهُ إِذَا كَانَتِ الْمَرْأَةُ مُطَلَّقَةً مِنْ زَوْجِهَا كَانَتْ خَارِجَةً مِنْ مِلْكِهِ حَتَّى يُرَاجِعَهَا فَإِذَا رَاجَعَهَا صَارَتْ فِي مِلْكِهِ مَا لَمْ يُطَلِّقِ التَّطْلِيقَةَ الثَّالِثَةَ فَإِذَا طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَقَدْ خَرَجَ مِلْكُ الرَّجْعَةِ مِنْ يَدِهِ فَإِنْ طَلَّقَهَا عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ انْتَظَرَ بِهَا الطُّهْرَ مِنْ غَيْرِ مُوَاقَعَةٍ فَحَاضَتْ وَ طَهُرَتْ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُدَنِّسَهَا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ لَمْ يَكُنْ طَلَاقُهُ لَهَا طَلَاقاً لِأَنَّهُ طَلَّقَهَا التَّطْلِيقَةَ الثَّانِيَةَ فِي طُهْرِ الْأُولَى وَ لَا يُنْقَضُ الطُّهْرُ إِلَّا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ

Then her divorce is once, upon purity, with witnesses. Then she would be awaited with until she menstruates and is pure. Then he divorces her before he returns to her, the second divorce would not take place because he would be divorcing a divorced woman, because when the woman was divorced from her husband, she would have come out from his ownership until he returns to her. So when he returns to her, she comes to be in his ownership for as long as he does not divorce her with the third divorce.

So when he divorces her with the third divorce, so she would have come out from the bounds of the return from his hands. So if he divorces her upon purity with witnesses, then returns to her, and waits with her for the purity from without union, so she menstruates and is pure, then he divorces her before he violates by copulating with her after the return, his divorcing her would not happen to be a divorce because he would have divorced her with the second divorce in the first purity, and the purity is not passed except by union after the reversion.

وَ كَذَلِكَ لَا تَكُونُ التَّطْلِيقَةُ الثَّالِثَةُ إِلَّا بِمُرَاجَعَةٍ وَ مُوَاقَعَةٍ بَعْدَ الْمُرَاجَعَةِ ثُمَّ حَيْضٍ وَ طُهْرٍ بَعْدَ الْحَيْضِ ثُمَّ طَلَاقٍ بِشُهُودٍ حَتَّى يَكُونَ لِكُلِّ تَطْلِيقَةٍ طُهْرٌ مِنْ تَدْنِيسِ الْمُوَاقَعَةِ بِشُهُودٍ .

And similar to that, the third divorce does not happen except by the reversion and union after the reversion, then she menstruates and is pure after the menstruation, then there is a divorce with witnesses, until there happens for each divorce, a purity from the violation of the union, by witnesses’.[268]

 أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ جَمِيعاً عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ كَيْفَ يُطَلِّقُ الرَّجُلُ امْرَأَتَهُ فَقَالَ يُطَلِّقُهَا فِي طُهْرٍ قَبْلَ عِدَّتِهَا مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ فَإِنْ طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ إِنْ رَاجَعَهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ مَاضِيَةٍ وَ بَقِيَ تَطْلِيقَتَانِ

Abu Ali Al Ashary, from Muhammad Bni Abdul Jabbar, from Safwan Bin Yahya, and a number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Biin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, both together from Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about divorce, how should the man divorce his wife. So he^-asws said: ‘He should divorce her during purity, before her waiting period from without union, with witnesses. So if he divorces her once, then leaves her until she is free from her term, so she is irrevocably divorced from him, and he would be a proposer from the proposers. And if he reverts to her, so she would be with him upon a previous divorce, and there would remain two divorces.

فَإِنْ طَلَّقَهَا الثَّانِيَةَ وَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ إِنْ هُوَ أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ مَاضِيَتَيْنِ وَ بَقِيَتْ وَاحِدَةٌ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

So if he were to divorce her for the second (divorce), and leaves her until she is free from her term, so she would be irrevocably divorced from him, and if he has taken witnesses upon returning to her before she is free from her term, so she would be with him upon two previous divorces, and there would remain one (divorce). So if he were to divorce her for the third (divorce) so she would be irrevocably divorced from him, and she would not be Permissible for him until she marries another husband, and she would inherit him and he would inherit her for as long as there is (the right of) reversion for him to her, from the two former divorces’.[269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَهَادَةِ عَدْلَيْنِ فَقَالَ لَيْسَ هَذَا بِطَلَاقٍ فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ طَلَاقُ السُّنَّةِ فَقَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan^-asws about a man who divorced his wife after having have uniond with her, with two just witnesses. So he^-asws said: ‘This is not with a (valid) divorce’. So I said, ‘May I be sacrificed for you^-asws! How is the divorce of the Sunnah?’ So he^-asws said: ‘He divorces her when she is pure from her menstruation, before he have unions with her, with two just witnesses, just as Allah^-azwj Mighty and Majestic has Said in His^-azwj Book. So if he were to oppose that, he has to be returned to the Book of Allah^-azwj Mighty and Majestic’.

فَقُلْتُ لَهُ فَإِنْ طَلَّقَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدٍ وَ امْرَأَتَيْنِ فَقَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ وَ قَدْ تَجُوزُ شَهَادَتُهُنَّ مَعَ غَيْرِهِنَّ فِي الدَّمِ إِذَا حَضَرَتْهُ فَقُلْتُ فَإِنْ أَشْهَدَ رَجُلَيْنِ نَاصِبِيَّيْنِ عَلَى الطَّلَاقِ أَ يَكُونُ طَلَاقاً فَقَالَ مَنْ وُلِدَ عَلَى الْفِطْرَةِ أُجِيزَتْ شَهَادَتُهُ عَلَى الطَّلَاقِ بَعْدَ أَنْ تَعْرِفَ مِنْهُ خَيْراً .

So I said to him^-asws, ‘Suppose if he divorces her upon purity from without union, with one (male) witness and two women?’ So he^-asws said: ‘It is not allowed, the testimony of the women in the (matter of) divorce, and their testimony has been allowed along with another, in the (matter of) the blood, when she is present’. So I said, ‘Supposing two men, Hostile ones (Nasibis) were to witness upon the divorce, would that divorce take place?’ So he^-asws said: ‘The one who is born upon the nature, his testimony is allowed upon the divorce after you recognise the goodness from him’.[270]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ الطَّلَاقَ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فِي كِتَابِهِ وَ الَّذِي سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُخَلِّيَ الرَّجُلُ عَنِ الْمَرْأَةِ فَإِذَا حَاضَتْ وَ طَهُرَتْ مِنْ مَحِيضِهَا أَشْهَدَ رَجُلَيْنِ عَدْلَيْنِ عَلَى تَطْلِيقَةٍ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ ثَلَاثَةُ قُرُوءٍ وَ كُلُّ طَلَاقٍ مَا خَلَا هَذَا فَبَاطِلٌ لَيْسَ بِطَلَاقٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ibn Bukeyr, and someone else,

(It has been narrated) from Abu Abu Ja’far^-asws having said: ‘The divorce which Allah^-azwj Mighty and Majestic Commanded with in His^-azwj Book, and which is a Sunnah of Rasool-Allah^-saww is that the man isolates from the wife. So when she menstruates and is pure from her menstruation, two just men bear witness upon a divorce, and she is pure from without union, and he is more rightful with reverting back to her, for as long as she has not fulfilled three menstruations; and every divorce apart from this, so it is invalid, it is not a divorce’.[271]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ إِذَا طَهُرَتِ الْمَرْأَةُ فَلْيُطَلِّقْهَا وَاحِدَةً مَكَانَهَا مِنْ غَيْرِ جِمَاعٍ يُشْهِدُ عَلَى طَلَاقِهَا فَإِذَا أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى الْمُرَاجَعَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Zurara,

Abu Ja’far^-asws has said: ‘A divorce of the Sunnah is when the woman is pure, so he divorces her in one place, from without union, keeping witnesses upon her divorce. So when he intends to revert to her, he should keep witnesses upon the return’.[272]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَرَادَ الرَّجُلُ الطَّلَاقَ طَلَّقَهَا فِي قُبُلِ عِدَّتِهَا بِغَيْرِ جِمَاعٍ فَإِنَّهُ إِذَا طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا إِنْ شَاءَ أَنْ يَخْطُبَ مَعَ الْخُطَّابِ فَعَلَ فَإِنْ رَاجَعَهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا أَوْ بَعْدَهُ كَانَتْ عِنْدَهُ عَلَى تَطْلِيقَةٍ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When the man intends the divorce, he divorces her before her waiting period, without union. So if he divorces her once, then leaves her until she is free from her term, if he so desires to he can propose with the proposers, he can do so. So if he reverts to her before she is free from her term, or after it, she would be with him upon a (previous) divorce.

فَإِنْ طَلَّقَهَا الثَّانِيَةَ أَيْضاً فَشَاءَ أَنْ يَخْطُبَهَا مَعَ الْخُطَّابِ إِنْ كَانَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَإِنْ شَاءَ رَاجَعَهَا قَبْلَ أَنْ يَنْقَضِيَ أَجَلُهَا فَإِنْ فَعَلَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَلَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَتْ فِي الدَّمِ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

So if he divorces her for the second (divorce) as well, so if he so desires he can propose to her along with the (other proposers), if he had left her until she was free from her term, so if he so desires to he can revert to her before she has fulfilled her term. So if he does so, so she would be with him upon two (previous) divorces. So if he divorces her for the third (divorce), so she would not be Permissible for him until she marries another husband, and she would inherit from him and he would inherit her for as long as she was in the blood from the two former divorces’.[273]

باب مَا يَجِبُ أَنْ يَقُولَ مَنْ أَرَادَ أَنْ يُطَلِّقَ

Chapter 9 – What is Obligated in saying for the one who intends to divorce

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ أَوْ بَائِنَةٌ أَوْ بَتَّةٌ أَوْ بَرِيئَةٌ أَوْ خَلِيَّةٌ قَالَ هَذَا كُلُّهُ لَيْسَ بِشَيْ‏ءٍ إِنَّمَا الطَّلَاقُ أَنْ يَقُولَ لَهَا فِي قُبُلِ الْعِدَّةِ بَعْدَ مَا تَطْهُرُ مِنْ مَحِيضِهَا قَبْلَ أَنْ يُجَامِعَهَا أَنْتِ طَالِقٌ أَوِ اعْتَدِّي يُرِيدُ بِذَلِكَ الطَّلَاقَ وَ يُشْهِدُ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ibn Rabat, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, both together, from Ibn Azina,

(It has been narrated) from Muhammad Bin Muslim who asked Abu Ja’far^-asws about a man who says to his wife, ‘You are forbidden unto me’, or ‘a stranger’, or ‘cut-off’, or ‘disavowed’, or ‘free’. He^-asws said: ‘All these are not with anything. But rather, the divorce is that he should be saying to her in the beginning of the waiting period, after what she had been purified from her menstruation, before he have unions with her, ‘You are divorced’, or ‘Begin your waiting period’, intending the divorce by that, and there witness upon that, two just men’.[274]

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ أَنْ يَقُولَ لَهَا اعْتَدِّي أَوْ يَقُولَ لَهَا أَنْتِ طَالِقٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The divorce is that he is saying to her, ‘Begin your waiting period’, or is saying to her, ‘You are divorced’.[275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الطَّلَاقُ لِلْعِدَّةِ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عِنْدَ كُلِّ طُهْرٍ يُرْسِلُ إِلَيْهَا أَنِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ طَلَّقَكِ قَالَ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ عِدَّتُهَا .

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The divorce for the waiting period is that the man divorces his wife during every purity, sending a message to her that, ‘Begin her waiting period, for so and so has divorced you’. He^-asws said: ‘And he is in control with reverting back to her for as long as she has not fulfilled her waiting period’.[276]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُرْسِلُ إِلَيْهَا فَيَقُولُ الرَّسُولُ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘He sends her a message so the messenger is saying, ‘Begin your waiting period, for so and so had separated from you’.[277]

باب مَنْ طَلَّقَ ثَلَاثاً عَلَى طُهْرٍ بِشُهُودٍ فِي مَجْلِسٍ أَوْ أَكْثَرَ إِنَّهَا وَاحِدَةٌ

Chapter 10 – The one who divorces three (divorces) upon purity, with witnesses, in one sitting, or more, it is one (divorce)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ أَوْ أَكْثَرَ وَ هِيَ طَاهِرٌ قَالَ هِيَ وَاحِدَةٌ.

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imam^-asws), said, ‘I asked him^-asws about a man who divorced his wife three (divorces) in one sitting, or more, and she was pure. He^-asws said: ‘It is one’.[278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الَّذِي يُطَلِّقُ فِي حَالِ طُهْرٍ فِي مَجْلِسٍ ثَلَاثاً قَالَ هِيَ وَاحِدَةٌ .

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

(It has been narrated) from one of the two (5th or 6th Imam^-asws), said, ‘I asked him^-asws about those who divorce during a state of purity, in a sitting, three (divorces). He^-asws said: ‘It is one’.[279]

 أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي بَصِيرٍ الْأَسَدِيِّ وَ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ ثَلَاثاً فِي غَيْرِ عِدَّةٍ إِنْ كَانَتْ عَلَى طُهْرٍ فَوَاحِدَةٌ وَ إِنْ لَمْ يَكُنْ عَلَى طُهْرٍ فَلَيْسَ بِشَيْ‏ءٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ja’far Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together, from Safwan, from Mansour Bin Hazim, from Abu Baseer Al Asady, and Muhammad Bin Ali Al Halby, and Umar Bin Al Hanzala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The three divorces without a waiting period, even if it was upon purity, so it is one, and if it did not happen upon purity, so it is nothing’.[280]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَمْرِو بْنِ الْبَرَاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَقُولُونَ إِنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَةً مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ وَ قَدْ كَانَ يَبْلُغُنَا عَنْكَ وَ عَنْ آبَائِكَ ( عليهم السلام ) أَنَّهُمْ كَانُوا يَقُولُونَ إِذَا طَلَّقَ مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ فَقَالَ هُوَ كَمَا بَلَغَكُمْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, and Ali Bin Halid, from Abdul Kareem Bin Amro, from Amro Bin Al Bara’a who said,

‘I said to Abu Abdullah^-asws, ‘Our companions are saying that the man, when he divorces a woman once, or a hundred times, but rather it is one, and it had reached us from you^-asws, and from your^-asws forefathers^-asws that they^-asws were saying: ‘When a divorce is one, or one hundred times, but rather it is one’. So he^-asws said: ‘It is just as it has reached you’.[281]

باب مَنْ طَلَّقَ وَ فَرَّقَ بَيْنَ الشُّهُودِ أَوْ طَلَّقَ بِحَضْرَةِ قَوْمٍ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا

Chapter 11 – The one who divorces and separates between the witnesses, or divorces in the presence of a group and does not say to them, ‘Bear witness’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ الْيَوْمَ رَجُلًا ثُمَّ مَكَثَ خَمْسَةَ أَيَّامٍ ثُمَّ أَشْهَدَ آخَرَ فَقَالَ إِنَّمَا أُمِرَ أَنْ يُشْهَدَا جَمِيعاً .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan^-asws about a man who divorces his wife upon purity, from without union, and keeps a man as a witness on that day, then remains for five days, then keeps another. So he^-asws said: ‘But rather, he is ordered to have both witnesses together’.[282]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هِيَ شَهَادَةٌ أَ فَتُتْرَكُ مُعَلَّقَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ali Bin Ahmad Bin Asheym who said,

‘I asked him^-asws about a man whose wife was pure from her menstruation, so he said, ‘So and so woman is divorced, and a group was listening his speech, and he did not tell them, ‘Bear witness’, has his divorced occurred upon her?’ He said, ‘Yes, it is a witnessing (otherwise) she would be left hanging’.[283]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا فَجَاءَ إِلَى جَمَاعَةٍ فَقَالَ فُلَانَةُ طَالِقٌ يَقَعُ عَلَيْهَا الطَّلَاقُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, who said,

‘I asked Abu Al-Hassan^-asws about a man for whom was a wife who was pure from her menstruation, so he went to a group, so he said, ‘So and so woman is divorced’. Does the divorce occur upon her, and he did not say to them, ‘Bear witness’?’ He^-asws said: ‘Yes’.[284]

عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هَذِهِ شَهَادَةٌ .

Ali, from his father, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘He^-asws was asked about a man whose wife was pure from her menstruation, so he said, ‘So and so woman is divorced’, and a group was listening to his speech, and he did not say to them, ‘Bear witness’. Does the divorce occur upon her?’ He^-asws said: ‘Yes, this is witnessing’.[285]

باب مَنْ أَشْهَدَ عَلَى طَلَاقِ امْرَأَتَيْنِ بِلَفْظَةٍ وَاحِدَةٍ

Chapter 12 – The one who keeps witnesses upon divorcing two wives with one word

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ أَحْضَرَ شَاهِدَيْنِ عَدْلَيْنِ وَ أَحْضَرَ امْرَأَتَيْنِ لَهُ وَ هُمَا طَاهِرَتَانِ مِنْ غَيْرِ جِمَاعٍ ثُمَّ قَالَ اشْهَدَا أَنَّ امْرَأَتَيَّ هَاتَيْنِ طَالِقٌ وَ هُمَا طَاهِرَتَانِ أَ يَقَعُ الطَّلَاقُ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, from Ibn Bukeyr, from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘What are you^-asws saying regarding a man who presents two just witnesses, and presents two wives of his, and they are both pure (from menstruation) from without union, then says, ‘Bear witness that these two wives of mine are divorced’, and they are both pure. So the divorce occurs?’ He^-asws said: ‘Yes’.[286]

باب الْإِشْهَادِ عَلَى الرَّجْعَةِ

Chapter 13 – The witnessing upon the reversion

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الَّذِي يُرَاجِعُ وَ لَمْ يُشْهِدْ قَالَ يُشْهِدُ أَحَبُّ إِلَيَّ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً .

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

(It has been narrated) from Abu Abdullah^-asws regarding the one who reverts (back to his wife) and does not keep witnesses. He^-asws said: ‘Witnessing is more beloved to me^-asws, and I^-asws do not see any problem with what he has done’.[287]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُشْهِدُ رَجُلَيْنِ إِذَا طَلَّقَ وَ إِذَا رَجَعَ فَإِنْ جَهِلَ فَغَشِيَهَا فَلْيُشْهِدِ الْآنَ عَلَى مَا صَنَعَ وَ هِيَ امْرَأَتُهُ فَإِنْ كَانَ لَمْ يُشْهِدْ حِينَ طَلَّقَ فَلَيْسَ طَلَاقُهُ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Two men should bear witness when there is a divorce and when there is a reversion. If he is ignorant (of it), so he have unions with her, so let him keep witnesses now upon what he has done, and she is his wife. So if he had not kept witnesses when he divorced her, so his divorce is nothing’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الطَّلَاقَ لَا يَكُونُ بِغَيْرِ شُهُودٍ وَ إِنَّ الرَّجْعَةَ بِغَيْرِ شُهُودٍ رَجْعَةٌ وَ لَكِنْ لَيُشْهِدُ بَعْدُ فَهُوَ أَفْضَلُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from urara, and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The divorce does not happen without witnesses, and the reversion without witnesses is a (valid) reversion, but let him keep witnesses afterwards, for it is preferable’.[289]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ رَاجَعَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ هِيَ امْرَأَتُهُ مَا لَمْ تَنْقَضِ عِدَّتُهَا وَ قَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُشْهِدَ عَلَى رَجْعَتِهَا فَإِنْ جَهِلَ ذَلِكَ فَلْيُشْهِدْ حِينَ عَلِمَ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنَّ كَثِيراً مِنَ النَّاسِ لَوْ أَرَادُوا الْبَيِّنَةَ عَلَى نِكَاحِهِمُ الْيَوْمَ لَمْ يَجِدُوا أَحَداً يُثْبِتُ الشَّهَادَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِمَا وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنْ يُشْهِدْ فَهُوَ أَحْسَنُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from one of his companions, from Aban, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws was asked about a man who divorces his wife, then reverts back to her before she fulfils her waiting period, and does not keep a witness upon his reversion. He^-asws said: ‘She is his wife for as long as her waiting period is not fulfilled, and it would have been befitting for him if he kept a witness upon his reversion to her. So if he was ignorant of that, so let him keep a witness when he knows, and I^-asws do not see any problem with what he has done; and that a lot of the people, if the proof was wanted upon their marriages, they would not find anyone who would affirm the testimony upon what was from their matters, and I^-asws do not see any problem with that which he has done, and if he were to keep witnesses, so it would be better’.[290]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً قَالَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ الْعِدَّةُ قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ فَلْيُشْهِدْ قُلْتُ فَإِنْ غَفَلَ عَنْ ذَلِكَ قَالَ فَلْيُشْهِدْ حِينَ يَذْكُرُ وَ إِنَّمَا جُعِلَ الشُّهُودُ لِمَكَانِ الْمِيرَاثِ .

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

(It has been narrated) from one of the two (5th or 6th Imam^-asws, said, ‘I asked him^-asws about a man who divorces his wife, once. He^-asws said: ‘He is in control with reverting back to her for as long as she has not fulfilled her waiting period’. I said, ‘So if he does not keep witnesses upon his reversion?’ He^-asws said: ‘So let him keep witnesses’. I said, ‘So if he is oblivious (unaware) from that?’ He^-asws said: ‘So let him keep witnesses when he remembers, and rather the witnesses have been made for the place of inheritance’.[291]

باب أَنَّ الْمُرَاجَعَةَ لَا تَكُونُ إِلَّا بِالْمُوَاقَعَةِ

Chapter 14 – The reversion does not happen except with the union

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُرَاجَعَةُ هِيَ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The reversion, it is the union, or else, rather it is one (divorce)’.[292]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ لَهُ أَنْ يُرَاجِعَ وَ قَالَ لَا يُطَلِّقُ التَّطْلِيقَةَ الْأُخْرَى حَتَّى يَمَسَّهَا .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Abdullah^-asws said regarding a man who divorced his wife: ‘It is for him that he reverts’. And he^-asws said: ‘He cannot divorce her with another divorce until he touches her’.[293]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ عَدْلَيْنِ فِي قُبُلِ عِدَّتِهَا فَلَيْسَ لَهُ أَنْ يُطَلِّقَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا إِلَّا أَنْ يُرَاجِعَهَا .

Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Bukeyr who said,

‘I heard Abu Ja’far^-asws sayig: ‘When the man divorces his wife, and two just witnesses witness it prior to her waiting period, so it is not for him that he should divorce her until she has completed her waiting period, except if he reverts to her’.[294]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا فِي يَوْمِهِ ذَلِكَ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ فَقَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abul Jabbar, from Safwan, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahim^-asws (7th Imam^-asws), said, ‘I asked him^-asws about a man who divorces his wife during purity, from without sleeping with her, then reverts back to her during that very day, then divorces her with three divorces during one purity. So he^-asws said: ‘Opposite to the Sunnah’. I said, ‘So it is not befitting for him when he reverts to her, if he were to divorce her except during a purity?’ So he^-asws said: ‘Yes’. I said, ‘Until he sleeps with her?’ He^-asws said: ‘Yes’.[295]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الرَّجْعَةُ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘The reversion is the union with her, or else, rather it is one (divorce)’.[296]

باب

Chapter 15 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ ادَّعَتْ عَلَى زَوْجِهَا أَنَّهُ طَلَّقَهَا تَطْلِيقَةً طَلَاقَ الْعِدَّةِ طَلَاقاً صَحِيحاً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ لَهَا شُهُوداً عَلَى ذَلِكَ ثُمَّ أَنْكَرَ الزَّوْجُ بَعْدَ ذَلِكَ فَقَالَ إِنْ كَانَ إِنْكَارُهُ الطَّلَاقَ قَبْلَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ إِنْكَارَهُ لِلطَّلَاقِ رَجْعَةٌ لَهَا وَ إِنْ كَانَ أَنْكَرَ الطَّلَاقَ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُفَرِّقَ بَيْنَهُمَا بَعْدَ شَهَادَةِ الشُّهُودِ بَعْدَ أَنْ يَسْتَحْلِفَ أَنَّ إِنْكَارَهُ لِلطَّلَاقِ بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, form Ibn Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a woman who claimed upon her husband, that he had divorced her with a divorce of the waiting period, being a correct divorce, meaning upon purity from without copulating, and witnesses testified for her upon that. Then the husband denied after that. So he^-asws said: ‘If his denial of the divorce was before the fulfillment of the waiting period, so his denial of the divorce, there is reversion to her, and if his denial of the divorce was after the fulfillment of the waiting period, so it is upon the Imam^-asws that he effects separated between them, both after the testimony of the witnesses, after having him swear on oath that his denial of the divorce was after the waiting period, and he would be a proposer from the proposers’.[297]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الْمَرْزُبَانِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ اعْتَدِّي فَقَدْ خَلَّيْتُ سَبِيلَكِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا بَعْدَ ذَلِكَ بِأَيَّامٍ ثُمَّ غَابَ عَنْهَا قَبْلَ أَنْ يُجَامِعَهَا حَتَّى مَضَتْ لِذَلِكَ أَشْهُرٌ بَعْدَ الْعِدَّةِ أَوْ أَكْثَرُ فَكَيْفَ تَأْمُرُهُ قَالَ إِذَا أَشْهَدَ عَلَى رَجْعَتِهِ فَهِيَ زَوْجَتُهُ .

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

‘I asked Abu Al-Hassan Al-Reza^-asws about a man who says to his wife, ‘Begin your waiting period for I have freed your way, and keeps witnesses upon his reversion after a few days, then remains absent from her before he have unions with her until months pass by for that after the waiting period, or more. So how would you^-asws order him?’ He^-asws said: ‘When he kept witnesses over his reversion, so she is his wife’.[298]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا سِرّاً مِنْهَا وَ اسْتَكْتَمَ ذَلِكَ الشُّهُودَ فَلَمْ تَعْلَمِ الْمَرْأَةُ بِالرَّجْعَةِ حَتَّى انْقَضَتْ عِدَّتُهَا قَالَ تَخَيَّرُ الْمَرْأَةُ فَإِنْ شَاءَتْ زَوْجَهَا وَ إِنْ شَاءَتْ غَيْرَ ذَلِكَ وَ إِنْ تَزَوَّجَتْ قَبْلَ أَنْ تَعْلَمَ بِالرَّجْعَةِ الَّتِي أَشْهَدَ عَلَيْهَا زَوْجُهَا فَلَيْسَ لِلَّذِي طَلَّقَهَا عَلَيْهَا سَبِيلٌ وَ زَوْجُهَا الْأَخِيرُ أَحَقُّ بِهَا .

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

(It has been narrated) from Abu Ja’far^-asws having said regarding a man who divorces his wife, and two witnesses bear witness. Then he keeps witnesses upon his reversion a secret from her, and those witnesses conceal it. So the woman does not know with the reversion until her waiting period has passed. He^-asws said: ‘The woman has a choice, is she desires her husband, or if she desires other than that, and if she were to get married before she knows about the reversion which her husband had witnesses upon, so it is not for the one who divorced her, anyway, and the later husband would be more rightful with her’.[299]

باب

Chapter 16 – A Chapter

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً ثُمَّ يُرَاجِعُهَا فِي مَجْلِسٍ ثُمَّ يُطَلِّقُهَا ثُمَّ فَعَلَ ذَلِكَ فِي آخِرِ الثَّلَاثَةِ الْأَشْهُرِ أَيْضاً قَالَ فَقَالَ إِذَا أَدْخَلَ الرَّجْعَةَ اعْتَدَّتْ بِالتَّطْلِيقَةِ الْأَخِيرَةِ وَ إِذَا طَلَّقَ بِغَيْرِ رَجْعَةٍ لَمْ يَكُنْ لَهُ طَلَاقٌ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Zurara,

(It has been narrated) from one of the two (5th or 6th Imam^-asws) regarding a man who divorces his wife with a divorce, then leaves her until she fulfils three months, except for one day, then he reverts back to her in a gathering. Then he divorces her, then does that again at the end of the three months. So he^-asws said: ‘When the reversion begins, she would observe the waiting period with the last divorce, and when a divorce is without reversion, the divorce does not occur for him’.[300]

باب الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

Chapter 17 – (That) which does not make her to be Permissible for her husband unless she married another husband

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الطَّلَاقِ الَّذِي لَا يَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَقَالَ أُخْبِرُكَ بِمَا صَنَعْتُ أَنَا بِامْرَأَةٍ كَانَتْ عِنْدِي وَ أَرَدْتُ أَنْ أُطَلِّقَهَا فَتَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدْتُ عَلَى ذَلِكَ شَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ تَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَانَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشُهُودٍ وَ إِنَّمَا فَعَلْتُ ذَلِكَ بِهَا إِنَّهُ لَمْ يَكُنْ لِي بِهَا حَاجَةٌ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I asked Abu Ja’far^-asws about the divorce which results in her not being Permissible for him unless she marries another husband. So he^-asws said: ‘I^-asws hereby inform you with what I^-asws did with a woman who was with me, and I^-asws intended to divorce her. So I^-asws left her until when she menstruated and was pure, I^-asws divorced her from without touching her, and I^-asws had witnesses upon that, two witnesses. Then I^-asws left her until she very nearly fulfilled her waiting period, I^-asws reverted back to her, and slept with her, and left her until when she menstruated and was pure. Then I^-asws divorced her upon purity from without touching her, with two witnesses. Then I^-asws left her until when she was facing the fulfillment of her waiting period, I^-asws reverted back to her and slept with her until when she menstruated and was pure, I^-asws divorced her upon purity without touching her, with witnesses; and, but rather I^-asws did that with her, (because) there did not happen to be any need for me^-asws, with her’.[301]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ فَهِيَ الَّتِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ الرَّجْعَةُ بِالْجِمَاعِ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr and Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin Sama’at, and Ali Bin Khalid, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘The woman who is not Permissible for her husband until she marries another husband’. He^-asws said: ‘She is (one) who is divorced, then reverted to, then divorced, then reverted to, then divorced. So she is (one) who is nor Permissible for him until she marries another husband’. And he^-asws said: ‘The reversion is with the union, or else, rather it is one (divorce)’.[302]

 مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَهِيَ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Humeyd Bin Ziyad, from Ibn Sama’at, all of them from Safwan, from Ibn Muskan, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘The woman who is not Permission for her husband until she marries another husband’. He^-asws said: ‘She is who is divorced, then reverted to, then divorced, then reverted to, then divorced for the third (divorce), so she is (the one) who is not Permissible for her husband until she marries another husband, and he tastes her honey (sleeps with her)’.[303]

صَفْوَانُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يُرَاجِعُهَا بَعْدَ انْقِضَاءِ عِدَّتِهَا فَإِذَا طَلَّقَهَا الثَّالِثَةَ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا تَزَوَّجَهَا غَيْرُهُ وَ لَمْ يَدْخُلْ بِهَا وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا لَمْ تَحِلَّ لِزَوْجِهَا الْأَوَّلِ حَتَّى يَذُوقَ الْآخَرُ عُسَيْلَتَهَا .

Safwan, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws: ‘Regarding the man who divorces his wife, then reverts back to her after the fulfillment of her waiting period. So when he divorces her for the third (divorce), she is not Permissible for him until she marries another husband. So when another one marries her, and does not have uniond with her, and divorces her, or dies from her, she would (still) not be Permissible for her first husband until another (husband) tastes her honey’.[304]

صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُطَلَّقَةِ التَّطْلِيقَةَ الثَّالِثَةَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws: ‘Regarding the divorced woman with the third divorce, she is not Permissible for him until she married another husband and he tastes her honey (sleeps with her)’.[305]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) رَجُلٌ طَلَّقَ امْرَأَتَهُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا غُلَامٌ لَمْ يَحْتَلِمْ قَالَ لَا حَتَّى يَبْلُغَ فَكَتَبْتُ إِلَيْهِ مَا حَدُّ الْبُلُوغِ فَقَالَ مَا أَوْجَبَ عَلَى الْمُؤْمِنِينَ الْحُدُودَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Ali Bin Al Fazl Al Wasity who said,

‘I wrote to Al-Reza^-asws, ‘A man divorced his wife with the divorce which made her to be not Permissible for him until she marries another husband. So she married a slave who had yet to bed-wet’. He^-asws said: ‘No, until he reaches adulthood’. So I wrote to him^-asws, ‘What is a limit of the adulthood?’ So he^-asws said: ‘Whatever makes the legal penalties (Hadd) to be Obligated upon the Believers’.[306]

باب مَا يَهْدِمُ الطَّلَاقَ وَ مَا لَا يَهْدِمُ

Chapter 18 – What demolishes the divorce and what does not demolish

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ مِنْ غَيْرِ أَنْ يُرَاجِعَهَا يَعْنِي يَمَسَّهَا قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from Shuayb Al Hadda, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws regarding a man who divorced his wife, then did not revert back to her until she menstruated with three menstruation. Then he married her, then divorced her. So he left her until she menstruated with three menstruations from without him reverting back to her, meaning touching her’. He^-asws said: ‘For him is that he can marry her forever for as long as he does not revert back to her and touches’.[307]

حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يُرَاجِعَهَا ثُمَّ تَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ

Humeyd Bin Ziyad, from Ubeydullah Bin Ahmad, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from Shuayb Al Haddad, from Al Moala Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws regarding a man who divorced his wife, then did not revert to her until she menstruated three menstruation. Then he married her, then divorced her. So he left her until she menstruation three menstruation, then married her, then divorced her without reverting back to her. Then he left her until she menstruation three menstruations. He^-asws said: ‘For him is that he can marry her forever for as long as he does not revert and touches’.

وَ كَانَ ابْنُ بُكَيْرٍ وَ أَصْحَابُهُ يَقُولُونَ هَذَا فَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ قَالَ قُلْتُ لَهُ مِنْ أَيْنَ قُلْتَ هَذَا قَالَ قُلْتُهُ مِنْ قِبَلِ رِوَايَةِ رِفَاعَةَ رَوَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ يَهْدِمُ مَا مَضَى قَالَ قُلْتُ لَهُ فَإِنَّ رِفَاعَةَ إِنَّمَا قَالَ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ ثُمَّ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا الْأَوَّلُ إِنَّ ذَلِكَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ .

And Ibn Bukeyr and his companions were saying, this is what Abdullah Bin Al-Mugheira informed me saying, ‘I said to him, ‘From where do you say this?’ He said, ‘I say it from a report which Rafa’at reported from Abu Abdullah^-asws that it demolishes whatever is past. I said to him, ‘So if Rafa’at, rather said, ‘He divorced her, then a (another) man married her. Then he divorced her, then the first one married her. That demolished the first divorce’.[308]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ حَتَّى بَانَتْ مِنْهُ وَ انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَتْ زَوْجاً آخَرَ فَطَلَّقَهَا أَيْضاً ثُمَّ تَزَوَّجَهَا زَوْجُهَا الْأَوَّلُ أَ يَهْدِمُ ذَلِكَ الطَّلَاقَ الْأَوَّلَ قَالَ نَعَمْ .

Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad and Safwan, from Rafa’at,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man who divorces his wife until she becomes irrevocably divorced from him, and fulfils her waiting period. Then she marries another husband, so he divorces her as well. Then she marries her first husband. Does that demolish the first divorce?’ He^-asws said; ‘Yes’.[309]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا قَالَ هِيَ مَعَهُ كَمَا كَانَتْ فِي التَّزْوِيجِ قَالَ قُلْتُ لَهُ فَإِنَّ رِوَايَةَ رِفَاعَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ فَقَالَ لِي عَبْدُ اللَّهِ هَذَا زَوْجٌ وَ هَذَا مِمَّا رَزَقَ اللَّهُ مِنَ الرَّأْيِ وَ مَتَى مَا طَلَّقَهَا وَاحِدَةً فَبَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا زَوْجٌ آخَرُ ثُمَّ طَلَّقَهَا زَوْجُهَا فَتَزَوَّجَهَا الْأَوَّلُ فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ كَمَا كَانَتْ

Muhammad Bin Abu Abdullah, from Muawiya Bin Hukeym, from Abdullah Bin Al Mugheira who said,

‘I asked Abdullah Bin Bukeyr about a man who divorces his wife once, then leaves her until she irrevocably divorced from him. Then he re-marries her. He said, ‘She is with him as she was regarding the marriage’. I said to him, So in the report of Rafa’at is, ‘When there is a husband between the two’. So Abdullah said to me, ‘This is a husband, and this is from what Allah^-azwj has Granted from the opinion, and when he divorces her once, so she becomes irrevocably divorced from him, then she marries another husband. Then her husband divorces her, so she marries her former husband, so she would be with him accepted as she used to be’.

قَالَ فَقُلْتُ لِعَبْدِ اللَّهِ هَذَا بِرِوَايَةِ مَنْ فَقَالَ هَذَا مِمَّا رَزَقَ اللَّهُ قَالَ مُعَاوِيَةُ بْنُ حُكَيْمٍ رَوَى أَصْحَابُنَا عَنْ رِفَاعَةَ بْنِ مُوسَى أَنَّ الزَّوْجَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ فَإِنْ تَزَوَّجَهَا فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَهْدِمُ الثَّلَاثَ وَ لَا يَهْدِمُ الْوَاحِدَةَ وَ الثِّنْتَيْنِ .

He (the narrator) said, ‘So I said to Abdullah, ‘With whose report is this, ‘So he said, ‘This is from what Allah^-azwj has Granted’?’ He said, ‘Muawiya Bin Hukeym reported, from our companions, from Rafa’at Bin Musa that the husband demolishes the first divorce. So if he were to marry her, so she would be with him, acceptable’. So Abu Abdullah^-asws said: ‘The third (divorce) demolishes, and the first and the second do not’.

وَ رِوَايَةُ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الَّذِي احْتَجَّ بِهِ ابْنُ بُكَيْرٍ .

And in a report of Rafa’at, from Abu Abdullah^-asws, it is that which Ibn Bukeyr argues by’.[310]

باب الْغَائِبِ يَقْدَمُ مِنْ غَيْبَتِهِ فَيُطَلِّقُ عِنْدَ ذَلِكَ أَنَّهُ لَا يَقَعُ الطَّلَاقُ حَتَّى تَحِيضَ وَ تَطْهُرَ

Chapter 19 – The absentee comes back from his absence, so he divorces during that, so that divorce does not occur until she menstruates and is pure

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَجَّاجٍ الْخَشَّابِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ فِي سَفَرٍ فَلَمَّا دَخَلَ الْمِصْرَ جَاءَ مَعَهُ بِشَاهِدَيْنِ فَلَمَّا اسْتَقْبَلَتْهُ امْرَأَتُهُ عَلَى الْبَابِ أَشْهَدَهُمَا عَلَى طَلَاقِهَا قَالَ لَا يَقَعُ بِهَا طَلَاقٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hajjaj Al Khashab who said,

‘I asked Abu Abdullah^-asws about a man who was on a journey. So when he entered the city, he came over with two witnesses, and when he faced his wife at the door, made them bear witness upon him divorcing her. He^-asws said: ‘A divorce did not occur by it’.[311]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَابَ الرَّجُلُ عَنِ امْرَأَتِهِ سَنَةً أَوْ سَنَتَيْنِ أَوْ أَكْثَرَ ثُمَّ قَدِمَ وَ أَرَادَ طَلَاقَهَا وَ كَانَتْ حَائِضاً تَرَكَهَا حَتَّى تَطْهُرَ ثُمَّ يُطَلِّقُهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hakam Bin Miskeen, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man is absent from his wife for a year, or two years, or more, then comes over and intends to divorce her, and she was menstruating, he has to leave her until she is pure, then divorces her’.[312]

باب النِّسَاءِ اللَّاتِي يُطَلَّقْنَ عَلَى كُلِّ حَالٍ

Chapter 20 – The women who can be divorces upon every state

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلِّقُهُنَّ الرَّجُلُ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْحَيْضِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There are five whom the man can divorce upon every state – The pregnant, and the one whom her husband had not slept with, and the absentee from her husband, and the one who does not menstruate, and the one who has despaired from the menstruation (menopause)’.[313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِطَلَاقِ خَمْسٍ عَلَى كُلِّ حَالٍ الْغَائِبِ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْحُبْلَى وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no problem with a divorce of five upon every state – the one from whom her husband was absent, and the one who does not menstruate, and the one whom her husband had not slept with, and the pregnant, and the one who has despaired from the menstruations (menopause)’.[314]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا .

Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabalat, and Ja’far Bin Sama’at, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Five can be divorced upon every state – the pregnant, and the one from whom her husband was absent, and one who does not menstruate, and the one who has despaired from the menstruation (menopause), and one who has not been slept with’.

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Ismail Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws, similar to it.[315]

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

[2] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 2

[3] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 3

[4] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 4

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

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

[7] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 7

[8] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 8

[9] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 9

[10] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 12

[11] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 10

[12] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 11

[13] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 1

[14] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 2

[15] Al Kafi – V 6 – The Book of Aqeeqa Ch 2 H 3

[16] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 1

[17] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 2

[18] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 3

[19] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 4

[20] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 5

[21] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 6

[22] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 7

[23] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 8

[24] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 9

[25] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 10

[26] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 11

[27] Al Kafi – V 6 – The Book of Aqeeqa Ch 3 H 12

[28] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 1

[29] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 2

[30] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 3

[31] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 4

[32] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 5

[33] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 6

[34] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 7

[35] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 8

[36] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 9

[37] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 10

[38] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 11

[39] Al Kafi – V 6 – The Book of Aqeeqa Ch 4 H 12

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

[41] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 2

[42] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 3

[43] Al Kafi – V 6 – The Book of Aqeeqa Ch 5 H 4

[44] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 1

[45] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 2

[46] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 3

[47] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 4

[48] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 5

[49] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 6

[50] Al Kafi – V 6 – The Book of Aqeeqa Ch 6 H 7

[51] Al Kafi – V 6 – The Book of Aqeeqa Ch 7 H 1

[52] Al Kafi – V 6 – The Book of Aqeeqa Ch 7 H 2

[53] Al Kafi – V 6 – The Book of Aqeeqa Ch 8 H 1

[54] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 1

[55] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 2

[56] Al Kafi – V 6 – The Book of Aqeeqa Ch 9 H 3

[57] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 1

[58] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 2

[59] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 3

[60] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 4

[61] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 5

[62] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 6

[63] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 7

[64] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 8

[65] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 9

[66] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 10

[67] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 11

[68] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 12

[69] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 13

[70] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 14

[71] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 15

[72] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 16

[73] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 17

[74] Al Kafi – V 6 – The Book of Aqeeqa Ch 11 H 1

[75] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 1

[76] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 2

[77] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 3

[78] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 4

[79] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 5

[80] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 6

[81] Al Kafi – V 6 – The Book of Aqeeqa Ch 12 H 7

[82] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 1

[83] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 2

[84] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 3

[85] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 4

[86] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 5

[87] Al Kafi – V 6 – The Book of Aqeeqa Ch 13 H 6

[88] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 1

[89] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 2

[90] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 3

[91] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 4

[92] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 5

[93] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 6

[94] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 7

[95] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 8

[96] Al Kafi – V 6 – The Book of Aqeeqa Ch 14 H 9

[97] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 1

[98] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 2

[99] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 3

[100] Al Kafi – V 6 – The Book of Aqeeqa Ch 15 H 4

[101] Al Kafi – V 6 – The Book of Aqeeqa Ch 16 H 1

[102] Al Kafi – V 6 – The Book of Aqeeqa Ch 16 H 2

[103] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 1

[104] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 2

[105] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 3

[106] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 4

[107] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 5

[108] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 6

[109] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 7

[110] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 8

[111] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 9

[112] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 10

[113] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 11

[114] Al Kafi – V 6 – The Book of Aqeeqa Ch 17 H 12

[115] Al Kafi – V 6 – The Book of Aqeeqa Ch 18 H 1

[116] Al Kafi – V 6 – The Book of Aqeeqa Ch 18 H 2

[117] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 1

[118] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 2

[119] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 3

[120] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 4

[121] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 5

[122] Al Kafi – V 6 – The Book of Aqeeqa Ch 19 H 6

[123] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 1

[124] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 2

[125] Al Kafi – V 6 – The Book of Aqeeqa Ch 20 H 3

[126] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 1

[127] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 2

[128] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 3

[129] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 4

[130] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 5

[131] Al Kafi – V 6 – The Book of Aqeeqa Ch 21 H 6

[132] Al Kafi – V 6 – The Book of Aqeeqa Ch 22 H 1

[133] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 1

[134] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 2

[135] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 3

[136] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 4

[137] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 5

[138] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 6

[139] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 7

[140] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 8

[141] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 9

[142] Al Kafi – V 6 – The Book of Aqeeqa Ch 23 H 10

[143] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 1

[144] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 2

[145] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 3

[146] Al Kafi – V 6 – The Book of Aqeeqa  Ch 24 H 4

[147] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 5

[148] Al Kafi – V 6 – The Book of Aqeeqa Ch 24 H 6

[149] Al Kafi – V 6 – The Book of Aqeeqa Ch 25 H 1

[150] Al Kafi – V 6 – The Book of Aqeeqa Ch 25 H 2

[151] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 1

[152] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 2

[153] Al Kafi – V 6 – The Book of Aqeeqa Ch 26 H 3

[154] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 1

[155] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 2

[156] Al Kafi – V 6 – The Book of Aqeeqa Ch 27 H 3

[157] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 1

[158] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 2

[159] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 3

[160] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 4

[161] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 5

[162] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 6

[163] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 7

[164] Al Kafi – V 6 – The Book of Aqeeqa Ch 28 H 8

[165] Al Kafi – V 6 – The Book of Aqeeqa Ch 29 H 1

[166] Al Kafi – V 6 – The Book of Aqeeqa Ch 29 H 2

[167] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 1

[168] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 2

[169] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 3

[170] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 4

[171] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 6

[172] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 7

[173] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 8

[174] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 9

[175] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 10

[176] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 11

[177] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 12

[178] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 13

[179] Al Kafi – V 6 – The Book of Aqeeqa Ch 30 H 14

[180] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 1

[181] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 2

[182] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 3

[183] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 4

[184] Al Kafi – V 6 – The Book of Aqeeqa Ch 31 H 5

[185] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 1

[186] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 2

[187] Al Kafi – V 6 – The Book of Aqeeqa Ch 32 H 3

[188] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 1

[189] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 2

[190] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 3

[191] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 4

[192] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 5

[193] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 H 6

[194] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 7

[195] Al Kafi – V 6 – The Book of Aqeeqa Ch 33 8

[196] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 1

[197] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 2

[198] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 3

[199] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 4

[200] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 5

[201] Al Kafi – V 6 – The Book of Aqeeqa Ch 34 6

[202] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 1

[203] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 2

[204] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 3

[205] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 4

[206] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 5

[207] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 6

[208] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 7

[209] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 8

[210] Al Kafi – V 6 – The Book of Aqeeqa Ch 35 9

[211] Al Kafi – V 6 – The Book of Aqeeqa Ch 36 1

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

[213] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 2

[214] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 3

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

[216] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 2

[217] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 3

[218] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 4

[219] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 5

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

[221] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 7

[222] Al Kafi – V 6 – The Book of Aqeeqa Ch 37 8

[223] Al Kafi – V 6 – The Book of Divorce Ch 1 H 1

[224] Al Kafi – V 6 – The Book of Divorce Ch 1 H 2

[225] Al Kafi – V 6 – The Book of Divorce Ch 1 H 3

[226] Al Kafi – V 6 – The Book of Divorce Ch 1 H 4

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

[228] Al Kafi – V 6 – The Book of Divorce Ch 2 H 1

[229] Al Kafi – V 6 – The Book of Divorce Ch 2 H 2

[230] Al Kafi – V 6 – The Book of Divorce Ch 2 H 3

[231] Al Kafi – V 6 – The Book of Divorce Ch 2 H 5

[232] Al Kafi – V 6 – The Book of Divorce Ch 3 H 1

[233] Al Kafi – V 6 – The Book of Divorce Ch 3 H 2

[234] Al Kafi – V 6 – The Book of Divorce Ch 3 H 3

[235] Al Kafi – V 6 – The Book of Divorce Ch 3 H 4

[236] Al Kafi – V 6 – The Book of Divorce Ch 3 H 5

[237] Al Kafi – V 6 – The Book of Divorce Ch 4 H 1

[238] Al Kafi – V 6 – The Book of Divorce Ch 4 H 2

[239] Al Kafi – V 6 – The Book of Divorce Ch 4 H 3

[240] Al Kafi – V 6 – The Book of Divorce Ch 4 H 4

[241] Al Kafi – V 6 – The Book of Divorce Ch 4 H 5

[242] Al Kafi – V 6 – The Book of Divorce Ch 4 H 6

[243] Al Kafi – V 6 – The Book of Divorce Ch 4 H 7

[244] Al Kafi – V 6 – The Book of Divorce Ch 4 H 8

[245] Al Kafi – V 6 – The Book of Divorce Ch 4 H 9

[246] Al Kafi – V 6 – The Book of Divorce Ch 4 H 10

[247] Al Kafi – V 6 – The Book of Divorce Ch 4 H 11

[248] Al Kafi – V 6 – The Book of Divorce Ch 4 H 12

[249] Al Kafi – V 6 – The Book of Divorce Ch 4 H 13

[250] Al Kafi – V 6 – The Book of Divorce Ch 4 H 14

[251] Al Kafi – V 6 – The Book of Divorce Ch 4 H 15

[252] Al Kafi – V 6 – The Book of Divorce Ch 4 H 16

[253] Al Kafi – V 6 – The Book of Divorce Ch 4 H 17

[254] Al Kafi – V 6 – The Book of Divorce Ch 4 H 18

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

[256] Al Kafi – V 6 – The Book of Divorce Ch 5 H 2

[257] Al Kafi – V 6 – The Book of Divorce Ch 5 H 3

[258] Al Kafi – V 6 – The Book of Divorce Ch 6 H 1

[259] Al Kafi – V 6 – The Book of Divorce Ch 6 H 2

[260] Al Kafi – V 6 – The Book of Divorce Ch 6 H 3

[261] Al Kafi – V 6 – The Book of Divorce Ch 6 H 4

[262] Al Kafi – V 6 – The Book of Divorce Ch 6 H 5

[263] Al Kafi – V 6 – The Book of Divorce Ch 7 H 1

[264] Al Kafi – V 6 – The Book of Divorce Ch 7 H 2

[265] Al Kafi – V 6 – The Book of Divorce Ch 8 H 1

[266] Al Kafi – V 6 – The Book of Divorce Ch 8 H 2

[267] Al Kafi – V 6 – The Book of Divorce Ch 8 H 3

[268] Al Kafi – V 6 – The Book of Divorce Ch 8 H 4

[269] Al Kafi – V 6 – The Book of Divorce Ch 8 H 5

[270] Al Kafi – V 6 – The Book of Divorce Ch 8 H 6

[271] Al Kafi – V 6 – The Book of Divorce Ch 8 H 7

[272] Al Kafi – V 6 – The Book of Divorce Ch 8 H 8

[273] Al Kafi – V 6 – The Book of Divorce Ch 8 H 9

[274] Al Kafi – V 6 – The Book of Divorce Ch 9 H 1

[275] Al Kafi – V 6 – The Book of Divorce Ch 9 H 2

[276] Al Kafi – V 6 – The Book of Divorce Ch 9 H 3

[277] Al Kafi – V 6 – The Book of Divorce Ch 9 H 4

[278] Al Kafi – V 6 – The Book of Divorce Ch 10 H 1

[279] Al Kafi – V 6 – The Book of Divorce Ch 10 H 2

[280] Al Kafi – V 6 – The Book of Divorce Ch 10 H 3

[281] Al Kafi – V 6 – The Book of Divorce Ch 10 H 3

[282] Al Kafi – V 6 – The Book of Divorce Ch 11 H 1

[283] Al Kafi – V 6 – The Book of Divorce Ch 11 H 2

[284] Al Kafi – V 6 – The Book of Divorce Ch 11 H 3

[285] Al Kafi – V 6 – The Book of Divorce Ch 11 H 4

[286] Al Kafi – V 6 – The Book of Divorce Ch 12 H 1

[287] Al Kafi – V 6 – The Book of Divorce Ch 13 H 1

[288] Al Kafi – V 6 – The Book of Divorce Ch 13 H 2

[289] Al Kafi – V 6 – The Book of Divorce Ch 13 H 3

[290] Al Kafi – V 6 – The Book of Divorce Ch 13 H 4

[291] Al Kafi – V 6 – The Book of Divorce Ch 13 H 5

[292] Al Kafi – V 6 – The Book of Divorce Ch 14 H 1

[293] Al Kafi – V 6 – The Book of Divorce Ch 14 H 2

[294] Al Kafi – V 6 – The Book of Divorce Ch 14 H 3

[295] Al Kafi – V 6 – The Book of Divorce Ch 14 H 4

[296] Al Kafi – V 6 – The Book of Divorce Ch 14 H 5

[297] Al Kafi – V 6 – The Book of Divorce Ch 15 H 1

[298] Al Kafi – V 6 – The Book of Divorce Ch 15 H 2

[299] Al Kafi – V 6 – The Book of Divorce Ch 15 H 3

[300] Al Kafi – V 6 – The Book of Divorce Ch 16 H 1

[301] Al Kafi – V 6 – The Book of Divorce Ch 17 H 1

[302] Al Kafi – V 6 – The Book of Divorce Ch 17 H 2

[303] Al Kafi – V 6 – The Book of Divorce Ch 17 H 3

[304] Al Kafi – V 6 – The Book of Divorce Ch 17 H 4

[305] Al Kafi – V 6 – The Book of Divorce Ch 17 H 5

[306] Al Kafi – V 6 – The Book of Divorce Ch 17 H 6

[307] Al Kafi – V 6 – The Book of Divorce Ch 18 H 1

[308] Al Kafi – V 6 – The Book of Divorce Ch 18 H 2

[309] Al Kafi – V 6 – The Book of Divorce Ch 18 H 3

[310] Al Kafi – V 6 – The Book of Divorce Ch 18 H 4

[311] Al Kafi – V 6 – The Book of Divorce Ch 19 H 1

[312] Al Kafi – V 6 – The Book of Divorce Ch 19 H 2

[313] Al Kafi – V 6 – The Book of Divorce Ch 20 H 1

[314] Al Kafi – V 6 – The Book of Divorce Ch 20 H 2

[315] Al Kafi – V 6 – The Book of Divorce Ch 20 H 3