ج 59
Volume 59
Part 1 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 48 آخر في ما ذكره الحكماء و الأطباء في تشريح البدن و أعضائه
CHAPTER 48 – ANOTHER REGARDING WHAT THE WISE ONES AND THE PHYSICIANS HAVE MENTIONED REGARDING THE ANATOMY OF THE BODY AND ITS ORGANS
الفصل الأول في بيان الأعضاء الأصلية للبدن
The first chapter – regarding the explanation of the original organs of the body
قالوا إن الله سبحانه خلق أعضاء الحيوان مختلفة لحكم و مصالح فجعلها عظاما و أعصابا و عضلات و أوتارا و رباطات و عروقا و أغشية و لحوما و شحوما و رطوبات و غضاريف و هي البسائط.
They said, ‘Allah-azwj the Glorious Created parts of the animals different for the Wisdom and the betterment. He-azwj Made these as bones, and nerves, and muscles, and tendons, and ligaments, and veins, and membranes, and flesh, and fat, and moistures, and cartilages, and these are the simple ones.
ثم جعل منها الأعضاء المركبة الآلية من القحف و الدماغ و الفكّين و العين و الأذن و الأنف و الأسنان و اللسان و الحلق و العنق و الصلب و النخاع و الأضلاع و القصّ و الترقوة و العضد و الساعد و الرُّسغ و المشط و الأصابع و الأظفار و الصدر و الرئة و القلب و المريء و المعدة و الأمعاء و الكبد و الطحال و المرارة و الكلى و المثانة و مراق البطن و الأنثيين و القضيب و الثدي و الرحم و العانة و الفخذ و الساق و القدم و العقب و الكعب و غير ذلك.
Then He-azwj Made from these complex parts as tools from the cranium (skull), and the brain, and the jaws, and the eye, and the ear, and the nose, and the teeth, and the tongue, and the throat, and the neck, and the loins, and the marrow, and the ribs, and the sternum, and the clavicle, and the humerus, the forearm, and the writs, and the metatarsus, and the fingers, and the nails, and the chest, and the lung, and the heart, and the oesophagus, and the stomach, and the intestines, and the liver, and the spleen, and the gall bladder, and the kidney, and the bladder, and the hypothalamus of the abdomen, and the testicles, and the penis, and the breasts, and the womb, and the pubic area, and the thigh, and the leg, and the foot, and the heel, and the ankle, and other than that.
أربعة منها رئيس شريف و هي الدماغ و القلب و الكبد و الأنثيان إذ في الأول قوة الحسّ و الحركة و في الثاني قوة الحياة و في الثالث قوة التغذية و الثلاثة ضرورية لبقاء الشخص و في الرابع قوة التوليد و حفظ النسل المحتاج إليه في بقاء النوع و به يتم الهيئة و المزاج الذكوريّ و الأنوثيّ اللذين هما من العوارض اللازمة لأنواع الحيوان
Four of these are noble chiefs – and it is the brain, and the heart, and the liver, and the testicles when in the first strength of the feeling and the movement, and in second the strength of life, and in the third, the strength of nutrition, and the three are necessary to the remaining of the person, and in the fourth is the strength of reproduction and preservation of the lineage, which is needy to for the survival of the species, and by it the body is completed, and the masculine and the feminine temperaments, which are among the necessary symptoms of the animal species.
و كل من الثلاثة الأول مشتبك بالآخر محتاج إليه إذ لو لا الكبد و إهداره لسائر الأعضاء بالغذاء لانحلّت و انفشت
And each of the first three is intertwined with the other in need of it, because had it not been for the liver and it’s rolling down the nutrition to rest of the organs, it would have dissolved and swelled.
و لو لا ما يتصل بالكبد من حرارة القلب لم يبق له جوهره الذي به يتم فعله
And had it not been for what is connect with the liver from the heat of the heart, there would not have remained any essence for him by which he could complete his work.
و لو لا تسخّن الدماغ بالشرايين و إغذاء الكبد بالعروق الصاعدة إليه لم يدم له طباعه الذي يكون به فعله
And had it not been for the heating of the brain by the arteries and feeding the lived by the veins ascending to it, his nature would not last for him that by which his work is done.
و لو لا تحريك الدماغ لعضل الصدر لم يكن التنفّس و لم يبق للقلب جوهره الذي منه تنبعث الحرارة الغريزية في أبداننا
And had it not been for the movement by the brain of the chest muscle, the breathing would not take place, and there would not remain for the heart, it’s essence from which the instinctive heat in our bodies is emitted.
و لكن الرئيس المطلق هو القلب و هو أول ما يتكون في الحيوان و منه يسري الروح الذي هو محل الحسّ و الحركة إلى الدماغ ثم يسري منه إلى سائر الأعضاء و منه أيضا يسري الروح الذي هو مبدأ التغذية و النمو إلى الكبد ثم يسري منه إلى سائر الأعضاء فتبارك الله أحسن الخالقين.
But the absolute chief, it is the heart, and it is the first of what came into being in the animal, and from it the soul which is the place of the feeling and the movement, travels to the brain. Then it travels from it to rest of the parts, and from it as well travels the soul which is the initiation of the nutrition and the growth, to the liver. Then I travels from it to rest of the parts. So Blessed is Allah-azwj, best of the creators.
ثم اعلم أن العظام أنواع من طويل و قصير و عريض و دقيق و مصمت و مجوّف على حسب اختلاف المصالح و الحكم فمنها ما قياسه من البدن قياس الأساس و عليه مبناه و منها ما قياسه المجنّ و الوقاية و منها ما هو كالسلاح الذي يدفع به المصادم و منها ما هو حشو بين فرج المفاصل و منها ما هو متعلق العضلات المحتاجة إلى علاقة.
Then know that the bones are of types, from long, and short, and wide, and delicate, and solid, and hollow, based upon according to the difference in betterment and wisdom. From these is what it’s measurement from the body is a measurement of the foundation, and upon it is his build, and from these is what it’s measurement is the protection and the saving, and from these is what is like the weapon which one defends with against the collider, and from these is what is a filling between the gap of the joints, and from these is what is related to the muscles needy to a connection.
و جملة العظام دعامة و قوام للبدن و لهذا خلقت صلبة ثم ما لا منفعة فيه سوى هذه خلق مصمتا و إن كان فيه المسامّ و الخلل التي لا بد منها و ما يحتاج إليه لأجل الحركة أيضا
And the entirety of the bones is a support and a strength for the body, and for this reason it was created solid, then there is no benefit in it except this is a solid creation, and even though there are pores and defects in these which are inevitable and what is needy to for the reason of the movement as well.
فقد زيد في تجويفه و جعل تجويفه في الوسط واحدا ليكون جرمه غير محتاج إلى مواقف الغذاء المتفرقة فيصير رخوا بل صلب جرمه و جمع غذاؤه و هو المخّ في حشوه
He-azwj Added to his cavity and made his cavity in the middle one so that his body would not need the separate places of food, and it would become soft, but rather the solidity of his body and collection its food, and it is the brain in its filling.
ففائدة زيادة التجويف أن يكون أخف و فائدة توحيد التجويف أن يبقى جرمه أصلب و فائدة صلابة جرمه أن لا ينكسر عند الحركات العنيفة و فائدة المخ ليغذوه و ليرطبه دائما فلا يتفتت بتجفيف الحركة و ليكون و هو مجوّف كالمصمت و التجويف يقل إذا كانت الحاجة إلى الوثاقة أكثر و يكثر إذا كانت الحاجة إلى الخفة أكثر
The benefit of increasing the cavity is that it is lighter, and the benefit of unifying the cavity is that its body remains more solid, and the benefit of the solidity of its body is that it does not break during violent movements; and the benefit of the brain is that it nourishes it and keeps it moist at all times, so that it does not crumble with the drying of movement, and that it is hollow as solid. The cavity decreases if the need for strength is greater, and increases if the need for lightness is greater.
و خلق بعضها مشاشة لأجل الغذاء المذكور مع زيادة حاجة بسبب شيء يجب أن ينفذ فيها كالرائحة المستنشقة مع الهواء في العظام التي تحت الدماغ و لفضول الدماغ المدفوعة فيها.
Some of them created a screen for the aforementioned food, with an increase in need because of something that must pass through it, such as the smell inhaled with the air in the bones under the brain and the brain’s residue pushes into it.
و العظام كلها متجاورة متلاقية ليس بين شيء منها و بين الذي يليه مسافة كثيرة و إنما لم يجعل كل ما في البدن منها عظما واحدا لئلا يشمل البدن ما أصابته من آفة أو كسر و ليكون لأجزاء البدن حركات مختلفة متفنّنة
And the bones are all adjacent to each other, and there is not much distance between one of them and the one that follows it, but he did not make everything in the body of it one bone, so that the body would not include the lesion or fracture that afflicted it, and the parts of the body would have different, elaborate movements.
و لهذا هيّئ كل واحد منها بالشكل الموافق لما أريد به و وصل ما يحتاج منها إلى أن يتحرك في بعض الأحوال معا و في بعضها فرادى برباط أنبته من أحد طرفي العظم و وصل بالطرف الآخر و هو جسم أبيض عديم الحس
For this reason, each one of them was prepared in the way that corresponds to what is wanted, and what it needed to move in some cases together and in some of them individually, with a ligament that grew from one end of the bone and connected to the other end, which is a white, insensitive body.
فجعل لأحد طرفي العظمين زوائد و في الآخر قعرا موافقة لدخول هذه الزوائد و تمكنها فيها و النابت بهذه الهيئة بين العظام مفاصل و صار للأعضاء من أجل المفاصل أن تتحرك منها بعض دون بعض
So He-azwj Made one end of the two bones with appendages and in the other a bottom corresponding to the entry of these appendages and empowered these in them, and in this form between the bones, there were joints, and the ligaments became for the sake of the joints to move from them, some without the others.
و من أجل الربط المواصلة بين العظام أن تتحرك معا كعظم واحد و من أجل أن العظام و سائر الأعضاء ليس لها أن تتحرك بذاتها بل بمحرك و على سبيل جهة الانفعال وصل بها من مبدإ الحس و الحركة و ينبوعهما الذي هو الدماغ وصولا.
And for the sake of the continuity link between the bones that they move together as one bone, and because the bones and the rest of the organs do not have to move by themselves, but rather by a motor and by way of the direction of emotion, He-azwj Connected to them from the principle of sensation and movement and their source which is the brain, up to the point.
و هذه الوصول هي العصب و هو جوهر لدن علك مستطيل مصمت عند الحس غير العصبة المجوّفة التي في العين فائدته بالذات إفادة الدماغ بتوسطه لسائر الأعضاء حسا و حركة و بالعرض تشديد اللحم و تقوية البدن
And this access is the nerve, which is the substance of a sticky gum, a solid rectangle upon sensation, other than the hollow nerve that is in the eye. It’s benefit in particular is to benefit the brain through its middle to all the organs, sense and movement, and crosswise, the tightening of the flesh and the strengthening of the body.
و ليس يتصل بالعظم مفردة و لكن بعد اختلاطها باللحم و الرباط و ذلك لأن الأعصاب لو اتصلت مفردة بعضو عظيم لكانت إما أن لا تقدر على أن تحرّكه البتة و إما أن يكون تحريكها له تحريكا ضعيفا و خصوصا عند ما تتوزّع و تنقسم و تنشعب في الأعضاء و تصير حصّة العضو الواحد أدقّ كثيرا من الأصل و عند ما يتباعد من مبدئه و منبته
And it is not connected to the bone singly, but after it has been mixed with the flesh and ligaments, because if the nerves were connected individually to a great organ, they would either not be able to move it at all, or that its movement would be weak, especially when it is distributed, divided, and branched into the parts, and the portion of a single part becomes much more precise than the original and when it diverges from its origin and its premise.
و من أجل ذلك ينقسم العصب قبل بلوغه إلى العضو الذي أريد تحريكه به و ينسج في ما بين تلك الأقسام اللحم و شظايا من الرباط فيتكون من جميع ذلك شيء يسمى عضلا و يكون عظمه و صغره و شكله بمقدار العضو الذي أريد تحريكه و بحسب الحاجة إليه و وضعه في الجهة التي يراد أن يتحرك إليها ذلك العضو.
And for this reason, the nerve divides before it reaches the organ by which it is intended to move, and between those sections is woven into flesh and fragments of the ligament, so it is formed from all of that something called a muscle, and its bone, smallness and shape are as large as the organ that it wants to move and according to need to it, and place it in the direction to which it is intended to move that part.
ثم ينبت من الطرف الذي يلي العضو المتحرك من طرفي العضلة شيء يسمى وترا و هو جسم مركب من العصب الآتي إلى ذلك العضو و من الرباط النابت من العظام و قد خلص من اللحم فيمر حتى يتصل بالعضو الذي يريد تحريكه بالطرف الأسفل فيلتئم بهذا التدبير أن يعرض قليل نشج للعضلة نحو أصلها بجذب الوتر جذبا قويا و أن يتحرك العضو بكليته لأن الوتر متصل منه بطرفه الأسفل.
Then from the end that follows the moving part from the two ends of the muscle, something called a tendon grows, and it is a composite body from the nerve coming to that part and from the ligament that grows from the bones, and it has been rid of the meat and passes until it contacts the part which wants to move it with the lower end, so it heals with this measure, showing a little twitching of the muscle towards its origin by pulling the tendon with a strong attraction, and for the part to move as a whole because the tendon is connected from it to its lower end.
و قد يتعدد الأوتار لعضل واحد إذا كان كبيرا و ربما تعاونت عدة عضل على تحريك عضو واحد و ربما لا يكون للعضل وتر لصغره جدا و كل عضو يتحرك حركة إرادية فإن له عضلة بها تكون حركته فإن كان يتحرك إلى جهة متضادة كانت له عضلات متضادة المواضع تجذبه كل واحدة منها إلى ناحيتها عند كون تلك الحركة و تمسك المضادة لها عن فعلها
And the tendons of one muscle may be multiple if it is large, and several muscles may cooperate to move one member, and the muscle may not have a tendon because it is very small. And every organ that moves voluntarily has a muscle by which it moves, if it was moving in an opposing direction, it would have muscles in opposing positions, each one of them pulling it to its side when that movement is taking place, and the antagonist stops it from doing so.
و إن عملت المتضادتان في وقت واحد استوى العضو و تمدد و قام مثلا الكف إذا مدها العضل الموضوع في باطن الساعد انثنى و إن مده العضل الموضوع في ظهره رجع إلى خلف و إن مداه جميعا استوى و قام بينهما.
And if the two opposites work at the same time, the member is straightened and stretched, and the palm stands. For example, if the muscle placed in the sole of the forearm extends it, and the muscle placed in the back of the forearm is stretched, and the muscle placed in the back is stretched back, and all of its extent is equal and stands between the two.
ثم إن مبدأ الحس و الحركة جميعا في الأعضاء قد يكون عصبة واحدة و قد يكون اثنتين و مبدئية العصب للحس و الحركة إنما هو بسبب حمله للقوة اللامسة و القوة المحركة من جهة الروح الحيوانية المنبثة فيه من الدماغ فالقوة اللامسة منبثة في جملة جلد البدن و أكثر اللحم و الغشاء و غير ذلك بسبب انبثاث حاملها الذي هو الروح إلا ما يكون عدم الحس أنفع له كالكبد و الطحال و الكلية و الرئة و العظم.
Moreover, the principle of sensation and movement in all the organs may be one nerve or it may be two, and the principle of the nerve for sense and movement is due to its bearing of the touching force, and the moving force is from the side of the animal soul that emanates into it from the brain, because of the metastasis of its carrier, which is the soul, except for what lack of sense is more beneficial to him, such as the liver, spleen, kidney, lung, and bone.
و تدرك هذه القوة الكيفيات الأول الحرارة و البرودة و الرطوبة و اليبوسة و تدرك أيضا الخفة و الثقل و الملامسة و الخشونة و الصلابة و اللين و الهشاشة و اللزوجة كلها بالمماسة.
And this force comprehends the first qualities of heat, cold, humidity, and dryness, and it also perceives lightness, heaviness, touch, roughness, hardness, softness, fragility, and viscosity, all by contact.
و كذلك القوة المحركة منبثة في جميع الأعضاء بواسطة الروح المنبثة في العضلات ثم لما كانت أسافل البدن و ما بعد عن الدماغ يحتاج أن ينال الحس و الحركة و كان نزول العصب إليها من الدماغ بعيد المسلك غير حريز و لا وثيق و أيضا لو نبتت الأعصاب كلها من الدماغ لاحتيج أن يكون الرأس أعظم مما هو عليه بكثير و لثقل على البدن حمله
Likewise, the moving force is transmitted into all the organs by means of the soul that is transmitted in the muscles. Then, when the lower body and beyond the brain need to obtain sensation and movement, and the nerves descending to it from the brain were far from the path, not close or close, and also if all the nerves sprouted from the brain does not need the head to be much larger than it is, and for the body to bear it.
فلذلك جعل الله عز اسمه في أسفل القحف ثقبا و أخر منها شيئا من الدماغ و هو النخاع و حصنه لشرفه و عزته بالعنق و الصلب كما حصن الدماغ بالقحف و أجراه في طول البدن و هو محصن موقي
And for that, Allah-azwj, Mighty is His-azwj Name, Made a hole to be in the lower cranium, and another from it, something from the brain, and it is the marrow, and He-azwj Fortified it due to it’s nobility and it’s honour, with the neck, and the solid just as He-azwj has Fortified the brain with the cranium, and Flowed it in the length of the body, and it is fortified, safe.
و أنبت منه حين قارب و حاذى عضوا ما عصبا يخرج من ثقب في خرز العنق و الصلب و يتصل بتلك الأعضاء التي يأتيها العصب من ذلك الموضع فيعطيها الحس و الحركة بقوة مبدئهما الذي فيه.
And a nerve sprouts from it when approaching and aligning with an organ a nerve that comes out from a hole in the beads of the neck and the crucifixion, and it connects with those organs that the nerve comes to from that place, giving them sensation and movement by the strength of their principle in which they are.
فإن حدث على الدماغ حادثة عظيمة فقد البدن كله الحس و الحركة و إن حدث على النخاع فقدتهما الأعضاء التي يجيئها العصب من ذلك الموضع و ما دونه
If a great accident occurs on the brain, the whole body loses sense and movement, and if it occurs on the marrow, the organs that the nerve comes from that place and what is below it, will lose sensation.
فحسب لأن الدماغ بمنزلة العين و الينبوع لذلك و النخاع بمنزلة النهر العظيم الجاري منه و الأعصاب بمنزلة الجداول و أول مبادئ الأعصاب الخارجة من الدماغ و النخاع تكون لينة شبيهة بهما ثم إنها تصلب متى تباعدت منهما حتى يصير عصبا تاما النوع.
It is only because the brain is like the eye and the source for that, and the marrow is like the great river flowing from it, and the nerves are like streams, and the first principles of the nerves emerging from the brain and the marrow are soft and similar to them, and then they become hard when they are separated from them until it becomes a complete nerve of the type.
ثم اعلم أن العضلات كلها مجللة بغشاء لطيف و كذلك جميع الأحشاء مجللة بأغشية و الغشاء جسم لطيف رقيق منتسج من العصب و الرباط ليفيد العضو الذي هو غشاء له و محيط به مما لا حس له الحس و الشعور العرضيين فيتبادر إلى دفع الألم في الجملة و ليحفظ أيضا الأعضاء على أشكالها و أوضاعها و يصونها عن التبدد و التفرق و ليربطها بواسطة العصب و الرباط الذي يشظى إلى ليفها بعضو آخر.
Then know that all the muscles are enclosed by a fine membrane, and likewise all the viscera are enclosed by a thin membrane, and the membrane is a nice, thin body woven from the nerve and ligament to benefit the organ that is its membrane and surrounding it, which is not perceptible to the occasional sense and feeling. The organs are in their shapes and positions, and it protects them from dissipation and dispersal, and connects them by means of a nerve and a ligament that splinters into its fibres with another organ.
و جميع الأشياء الملفوفة في الغشاء مما هو داخل الأضلاع فمنبت غشائها من أحد غشائي الصدر و البطن المستبطنين و الأعضاء اللحمية إما ليفية كلحم العضل و إما ليس فيها ليف كالكبد و لا شيء من الحركات إلا بالليف
And all things wrapped in the membrane are inside the ribs, so their membrane grows from one of the membranes of the chest and abdomen, and the fleshy organs are either fibrous like muscle meat, or there is no fibre like the liver, and there is nothing of the movements except by fibre, while voluntary action is because of muscle fibre.
أما الإرادية فبسبب ليف العضل و أما الطبيعية كحركة الرحم و العروق و المركبة كحركة الازدراد فبليف مخصوص بهيئة من وضع الطول و العرض و التورب و للجذب الليف المطول و للدفع الليف الذاهب عرضا العاصر و للإمساك الليف المؤرب.
As for the voluntary, it is due to muscle fibres, and as for the natural ones, such as the movement of the uterus and veins, and the compound, such as the movement of the groin, it a specific fibre in a form of placing length, width, and turbine, and for pulling the elongated fibre, and for repelling the fibre that goes crosswise by the squeezing, and for grasping the retracting fibre.
و أما العروق فنوعان إحداهما النابضة الضوارب و منبتها القلب و يسمى بالشرايين و لها حركتان انقباضية و انبساطية و شأنها أن تنفض البخار الدخاني من القلب بحركتها الانقباضية و تجذب بحركتها الانبساطية نسيما طيبا صافيا يستريح به القلب و يستمد منه الحرارة الغريزية
As for the veins, these are of two types. One of them is the pulsator, and its trigger is the heart. It is called the arteries. It has two movements, systolic and diastolic, and it removes smoke from the heart with its systolic movement and attracts with its diastolic movement a good, clear breeze with which the heart relaxes and from which it derives the instinctive heat.
و بهذه الحركة ينتشر الروح و القوة الحيوانية و الحرارة الغريزية في جميع البدن و خلقت كلها ذات صفاقين احتياطا في وثاقة جسميتها لئلا تنشق بسبب قوة حركتها بما فيها و لئلا يتحلل ما فيها إلا واحدة منها تسمى بالشريان الوريدي فإنها ذات صفاق واحد ليكون ألين و أطوع للانبساط و الانقباض فإن الحاجة إلى السلاسة أمس منها إلى الوثاقة لأنها كما أنها منفذ للنسيم
Through this movement the spirit, animal power, and instinctive heat spread throughout the entire body, and all of them were created with two flanks, as a precaution in the tightness of their bodies, lest they split due to the force of their movement, including what is in them, and lest what is in them disintegrate except for one of them, called the venous artery, for it has one peritoneum to be softer and more obedient. For relaxation and constriction, the need for smoothness is greater than for thrust, because it is also an outlet for the breeze.
كذلك منفذ لغذاء الرئة فإن غذاءها من القلب و هي تغوص في الرئة و تصير شعبا و لحم الرئة لين لطيف لا تخشى مصادمته عند النبض و يحتاج إلى ترشح الغذاء إليه بسرعة و سهولة و جعل الصفاق الداخلاني من ذوات الصفاقين أصلب لأنه كالبطانة التي تحمي الظهارة و هو الملاقي لقوة الحرارة الغريزية و لمصادمته حركة الروح فأوجبت الحكمة تقوية منفذ الروح و الحرارة الغريزية بهذه البطانة و إحرازها بها.
Like that, there is an outlet for the lung’s nourishment, for its nourishment is from the heart, as it sinks into the lung and becomes a branch, and the flesh of the lung is soft and gentle, not afraid of clashing with it when it pulses, and it needs to filter food into it quickly and easily, encountering the force of the instinctive heat and its confrontation with the movement of the soul. Wisdom necessitated strengthening the outlet of the soul and the instinctive heat with this lining and securing it with it.
و النوع الثاني العروق الساكنة و منبتها الكبد و تسمى الأوردة و شأنها إما جذب الغذاء إلى الكبد و إما إيصال الغذاء من الكبد إلى الأعضاء و كلها ذات صفاق واحد إلا واحد يسمى بالوريد الشرياني فإنه ذو غشاءين صلبين لأنه ينفذ في التجويف الأيمن من القلب و يأتي بغذاء الرئة إلى القلب و لحم الرئة لحم لطيف خفيف لا يصلح له إلا دم رقيق لطيف.
The second type is the static veins and their source is the liver, and they are called veins, and their task is either to attract food to the liver, or to deliver food from the liver to the organs. All of them have one peritoneum except for one, which is called the arterial vein, because it has two solid membranes because it penetrates into the right cavity of the heart. It brings the nourishment of the lung to the heart, and the lung flesh is a soft and light meat that is only suitable for it with thin, gentle blood.
و من الشرايين ما يرافق الأوردة لترتبط الأوردة بالأغشية المجللة بها فيستقي في ما بينهما من الأعضاء فيستقي كل واحد منهما عن الآخر و كلما ترافقا على الصلب في داخل امتطى الشريان الوريد ليكون أخسهما حاملا للأشرف و ما ترافقا في الأعضاء الظاهرة غاص الشريان تحت الوريد ليكون أستر و أكن له و يكون الوريد له كالجنة.
And from the arteries are what accompany the veins so that the veins are connected to the membranes covered with them, so that the organs between them are drawn in between them, so each one of them draws from the other. And whenever they converge on the solid inside, the arteriovenous straddles, the lowest breathe most honourable ones, and whatever they join in the visible organs, the artery sinks under the vein so that it is more concealed and more concealed for it, and the vein will be for it like paradise.
و أما الغضروف فهو ألين من العظم فينعطف و أصلب من سائر الأعضاء و فائدته أن يحسن به اتصال العظام بالأعضاء اللينة فلا يكون الصلب و اللين قد تركبا بلا متوسط فيتأذى اللين بالصلب خصوصا عند الضربة و الضغطة و ليحسن به تجاور المفاصل المستحاكة فلا تتراض لصلابتها و ليستند به و يقوى بعض العضلات الممتدة إلى عضو غير ذي عظم و ليعتمد عليه ما افتقر إلى الاعتماد على شيء قوي ليس بغاية الصلابة.
As for the cartilage, it is softer than the bone, so it bends and is stiffer than the rest of the organs, and its benefit is that it improves the connection of the bones with the soft organs, so that the hard and the soft are not superimposed without an average. Thus, the soft will be harmed by the solid, especially during blows and pressure, and it improves the juxtaposition of the abrasive joints, so it is not compromised by its rigidity and is based on with it, it strengthens some of the muscles that extend to a non-boneless organ, and to depend on it what lacks dependence on something strong that is not very solid.
فهذه هي الأعضاء المتشابهة الأجزاء التي تركب عنها الأعضاء الآلية لواهبها الحمد كما هو أهله و كلها يتكون عن المني ما خلا اللحم و الشحم فإنهما يتكونان عن الدم.
These are the similar parts, the parts on which the mechanical organs are installed, for their Giver, of Praise as He-azwj Deserves it, and all of them are formed from semen, except for meat and fat, for they are formed from blood.
الفصل الثاني في تشريح الرأس و أعضائه و ما اشتملت عليه
The second chapter – regarding the anatomy of the head and it’s parts, and what is inclusive upon it
فمنها قحف الرأس و هو الذي خلقه الله لحفظ الدماغ و وقايته عن الآفات فخلقه الله مستديرا إلى طول لأن المستدير أعظم مساحة من الأشكال المستقيمة الخطوط إذا تساوت إحاطتها و لئلا ينفعل عن المصادمات ما ينفعل عنه ذو الزوايا و أما طوله فلأن منابت الأعصاب الدماغية موضوعة في الطول لئلا يزدحم و لا ينضغط و قد يفقد النتوء المقدم أو المؤخر أو كلاهما.
Including the cranium of the head, which is what Allah-azwj Created to preserve the brain and protect it from pests, so Allah-azwj Created it round to length, because roundness is the greatest area of straight lines, if its circumference is equal, and so that he does not get excited about clashes, what those with angles do not get excited about. As for its length, it is because the nerve roots of the brain are placed in length so as not to be crowded and not compressed, and the front or back protrusion may be lost, or both.
و القحف مؤلف من ستة أعظم اثنان منها بمنزلة السقف و أربعة بمنزلة الجدران و يتصل بعضها ببعض بدروز تسمى بالشئون و جعل الجدران أصلب من اليافوخ لأن السقطات و الصدمات عليها أكثر و لأن الحاجة إلى تخلخل اليافوخ أمس لينفذ فيه البخار المتحلل و لئلا يثقل على الدماغ و جعل أصلب الجدران مؤخرها لأنها غائبة عن حراسة الحواس.
The cranium is composed of six bones, two of them as the ceiling and four as the walls, and they are connected to each other by seams called ‘Al Shoun’ (partitions), and the walls are made harder than the fontanelle because the falls and bumps on them are more, and because the need to loosen the fontanelle in order to allow the decomposing vapour to penetrate and not to weigh on the brain. And He-azwj Made the most solid walls at its back because it is absent from guarding the senses.
و في القحف ثقب كثيرة ليخرج منها أعصاب كثيرة و يدخل فيها عروق و شرايين و يخرج منها الأبخرة الغليظة الممتنعة النفوذ في العظم فينقى بتحللها الدماغ و ليتشبث بها الحجاب الثقيل الغليظ الآتي ذكره فيخف عن الدماغ و أعظم ثقب فيه الذي من أسفل عند فقرة القفا و هو يخرج النخاع و يتصل بالقحف اللحي الأعلى و هو الذي فيه الخدان و الأذنان و الأسنان العليا و يتركب من أربعة عشر عظما يتصل بعضها ببعض بدروز
And in the cranium there are many holes, from which many nerves come out, and veins and arteries enter into them, and from them come out thick vapours that do not penetrate into the bone. It extracts the marrow and connects to the cranium, the upper jaw, which in it there are the cheeks, the ears, and the upper teeth. It is composed of fourteen bones connected to each other by sutures.
ثم اللحي الأسفل و هو الذي فيه الأسنان السفلى إلا أنه لم يتصل به اتصال التحام و ركز بل اتصال مفصل لاحتياجه إلى حركة و يسمى موضع اتصاله به الزرفين و هو مركب سوى الأسنان من عظمين بينهما شان في وسط الذقن.
Then the lower jaw. It is the one that has the lower teeth, except that it is not connected by fusion and focus, but rather a detailed connection due to the need for movement, and the place where it is connected to it is called zirphin, and it is a compound other than the teeth from two bones between them in the middle of the chin.
و تحت القحف من ناحية الخلف فيما بينه و بين اللحي الأعلى عظم مركوز قد ملئ به الخلل الحادث من تقسيم أشكال هذه العظام و يسمى بالوتد فجميع عظام الرأس إذا عدت على ما ينبغي خلا الأسنان ثلاثة و عشرون عظما.
And under the cranium, on the back side, between it and the upper beard, is a concentric bone that has been filled with the defect that occurred from the division of the shapes of these bones, and it is called the peg. All the bones of the head if you count as they should be, except for the teeth, are twenty-three bones.
و أما الدماغ فخلقه الله سبحانه لينا دسما لينطبع المحسوسات فيه بسهولة و لتكون الأعصاب النابتة منه لدنا لا ينكسر و لا ينقطع و جعل مزاجه باردا رطبا لتنفعل القوى المودعة فيه عن مدركاتها و لئلا يشتعل بالحرارة المتولدة فيه من الحركات الفكرية و الخيالية و لتعدل قوة الروح و الحرارة الصاعدة إليه من القلب و جعل مقدمه الذي هو منبت الأعصاب الحسية ألين من مؤخره الذي هو منبت الأعصاب الحركية لأن الحركة لا تحصل إلا بقوة و القوة إنما تحصل بصلابة
As for the brain, Allah-azwj Glorious Created it soft and creamy so that the senses could be easily imprinted in it, so that the nerves that sprang from it would be firm that would neither be broken or cut off, and Made its mood cool and moist so that the forces deposited in it would be stirred from their perceptions, and lest it be ignited by the heat generated in it by intellectual and imaginative movements, and to modify the strength of the soul and the heat that rises to it from the heart, and to make its front, which is the source of the sensory nerves, softer than its back, which is the source of the motor nerves, because movement does not occur except by force, but rather it occurs with hardness.
و هو ذو قسمين طولا و عرضا لئلا تشمل الآفة جميع أجزائها و في طوله تجاويف ثلاثة يفضي بعضها إلى بعض تسمى بطون الدماغ و هي محل الروح النفساني و مواضع الحواس و مقدمها أعظمها و يتدرج إلى الصغر حتى يعود إلى قدر النخاع و شكله.
And it is divided into two parts, length and width, so that the lesion does not include all its parts. It is the locus of the psychic soul and the loci of the senses, and the front of it is the greatest, and it progresses to insignificance until it returns to the size and shape of the marrow.
و له زائدتان شبيهتان بحلمتي الثدي يبلغان إلى العظم الكثير الثقب الشبيهة بالمصفى في موضعه من القحف حيث ينتهي إليه أقصى الأنف فيهما حس الشم و بهما يندفع الفضول من هذا البطن المقدم إلى العظم المذكور و ينزل منه إلى الخيشوم بالعطاس.
It has two appendages, similar to the nipples, reaching to the large, draining-like bone in its place in the cranium, where the end of the nose ends, in which the sense of smell, and with them the residue rushes from this interior to the mentioned bone and descends from it to the branchia with sneezing.
و أما فضول البطنين الآخرين فتندفع إلى العظم المثقب الذي تحت الحنك و البطن المقدم هو موضع انجذاب الهواء إلى الدماغ و الهواء بعد مكثه في البطون و تغيره إلى المزاج الدماغي يصير روحا نفسانيا و كثيرا ما يزيد على ما تسعه البطون فيصعد إلى بطون للدماغ تسمى بالتزاريد و يستحيل فيها إلى المزاج الدماغي و إلى صلوحه له.
As for the residue of the other interiors, it rushes to the perforated bone that is under the palate, and the front interior is the place where the air is attracted to the brain, and the air, after its stay in the bellies and its change to the place of the brain, becomes a psychological spirit and often exceeds what the bellies can accommodate, so it ascends to the interior of the brain called ‘Al-Tazraz’. It is impossible for the cerebral nature and to its betterment.
و الزرد الموضوع من جانبي البطن الأوسط يتمدد تارة و يتقلّص أخرى مثل الدودة و يسمى بها كما يسمى هذا البطن أيضا لأن بتمدّده يستطيل هو و ينتظم معه و بتقلّصه يستعرض و ينفرج عنه و الأول حركة الانقباض بها يندفع الفضلة و الثاني حركة الانبساط بها تتأدى صور المدركات إلى القوة الحافظة بتقدير العزيز الحكيم.
And ‘Al-Zard’ is the place from the two sides of the middle abdomen, extended at times and contracted at other (times), like the worm, and it is named with it just as this abdomen has been named, because by its extending, it elongates and aligns with it, and with its contraction, it transverses and releases it. And the first movement is the contraction, the refuse is pushed by it, and the second movement, the relaxation with it delivers the images of the realisations to the memory strength by a Determination of the Mighty, the Wise.
ثم إنه تعالى قد جلل الدماغ بغشاءين رقيق لين ملاصق له و مخالط في مواضع و غليظ صلب فوقه ملاصق للقحف و له في أمكنة منه و هو مثقب ثقبا كثيرة في موضعين عند العظيم الشبيه بالمصفّى و العظم الذي في الحنك لاندفاع الفضول و يتشعب منه شعب دقاق يصعد من دروز القحف إلى ظاهر يتشبث أولا الغشاء بالقحف بتلك الشعب فيتجافى بها عن الدماغ و يرتفع ثقله عنه ثم ينسج من تلك الشعب على ظاهر القحف غشاء يجلله.
Then, He-azwj the Exalted, has Wrapped the brain with two thin, soft membranes adjacent to it and mixed in places, and thick and solid above it, adjoining the cranium, and it has many places in it, and it is perforated with many holes in two places at the bone, like a filter. And the bone that is in the palate due to a rush of residue, and from it the ileum rami ascends from the sutures of the cranium to the outer part. It is withdrawn from the brain and its weight is lifted from it, then a membrane is woven from those branches over the outer surface of the cranium.
و يتوسط أيضا جزئي الدماغ المقدّم و المؤخّر حجاب لطيف. يحجب الجزء الألين عن مماسّة الأصلب و تحت الدماغ بين الغشاء الغليظ و العظم نسجة شبيهة بالشباك الكثيرة التي ألقيت بعضها على بعض حصلت من الشرايين الصاعدة إلى الرأس من القلب و الكبد و يخرج منها عرقان فيدخلان الغشاء الصلب و يتصلان بالدماغ
The forebrain and hindbrain are also mediated by a gentle diaphragm. The soft part is obscured from contact with the sclera, and under the brain between the thickened membrane and the bone tissues similar to the many nets that are thrown at each other. It comes from the ascending arteries to the head from the heart and liver, and two veins come out of it and enter the hard membrane and connect to the brain.
و إنما فرشت الشبكة تحت الدماغ ليبرد فيها الدم الشرياني و الروح فيتشبه بالمزاج الدماغي بعد النضج ثم يتخلص إلى الدماغ على التدريج و الفرج التي تقع بين فروع هذه الشريانات محشوّة بلحم غدديّ لئلا تبقى خالية و لتعتمد عليه تلك الفروع و تبقى على أوضاعها.
Rather, the mesh is spread under the brain so that the arterial blood and soul cool in it, so that it resembles the mood of the brain after maturation, then it is gradually disposed of to the brain and the private parts, which lie between the branches of these arteries, stuffed with glandular flesh so as not to remain empty and for those branches to depend on it and remain in their places.
و أما الأعصاب النابتة من الدماغ فسبعة أزواج أولها ينشأ من مقدّم الدماغ و يجيء إلى العين فيعطيها حسّ البصر بتوسط القوة الباصرة و هاتان العصبتان مجوّفتان و إذا نشأتا من الدماغ و بعدتا عنه قليلا اتصلتا و أفضى ثقب كل واحد منهما إلى صاحبه ثم يفترقان أيضا و هما بعد داخل القحف ثم يخرجان و يصير كل واحد منهما إلى العين التي من جانبه.
As for the nerves that emanate from the brain, they are seven pairs, the first of which originates from the front of the brain and enters the eye, giving it the sense of sight through the mediation of the visual force, and these two nerves are hollow. And when they originate from the brain and are a little far from it, they are connected, and the hole of each of them leads to its companion, then they also separate while they are still inside the cranium, then they come out and each one of them comes to the eye which from his side.
و الزوج الثاني ينشأ من خلف منشإ الأول و يخرج من القحف في الثقب الذي في قعر العين و يتفرق في عضل العين فتكون به حركاتها.
The second pair arises from behind the origin of the first and emerges from the cranium in the hole at the bottom of the eye and separates in the muscle of the eye so that its movements are formed.
و الثالث منشؤه من خلف الثاني بحيث ينتهي البطن المقدم إلى البطن الثاني و يخالط الزوج الرابع الذي بعده ثم يفارقه. و ينقسم أربعة أقسام أحدها ينزل إلى البطن إلى ما دون الحجاب و الباقي منها يتفرق في أماكن من الوجه و الأنف و منها ما يتصل بالزوج الذي بعده.
And the third originates from behind the second so that the front abdomen ends to the second abdomen and mixes with the fourth pair that follows it and then separates from it. It is divided into four parts, one of which goes down to the abdomen below the veil, and the rest of it disperses in places on the face and nose, and some of them are related to the pair which comes after it.
و الرابع منشؤه من خلف منشإ الثالث و يتفرق في الحنك فيعطيه حسّا خاصا له.
The fourth originates from behind the third origins and separates in the palate, giving it a special sense of its own.
و الخامس يكون ببعضه حس السمع و ببعضه حركة العضل الذي يحرّك الخدّ.
And the fifth is partly the sense of hearing and partly the movement of the muscles that move the cheek.
و السادس يصير بعضه إلى الحلق و اللسان و بعضه إلى العضل الذي في ناحية الكتف و ما حواليه و بعضه ينحدر من العنق و يتشعب منها في مرورها شعب تتصل بعضل الحنجرة
And the sixth, part of it reaches the throat and tongue, and part of it reaches the muscle in the side of the shoulder and what is around it, and part of it descends from the neck and branches through it as it passes, connecting to the muscles of the throat.
فإذا بلغت إلى الصدر انقسمت أيضا فرجع منها بعضها مصعدا حتى يتصل بعضل الحنجرة و يتفرق شيء منها في غلاف القلب و الرئة و المريء و ما جاورهما و يمر الثاني و هو أكبره حتى ينفذ الحجاب و يتصل بفم المعدة منه أكثره و يتصل الباقي بغشاء الكبد و الطحال و سائر الأحشاء و يتصل به هناك بعض أقسام الزوج الثالث.
When it reaches the chest, it also splits, so some of it comes back up until it connects with the muscles of the throat, and some of it separates in the covering of the heart, lung, esophagus, and what surrounds them, and the second one passes, which is the largest, until the veil penetrates and connects to the mouth of the stomach, most of it and connects. The rest is in the membrane of the liver, the spleen and the rest of the viscera, and there are some parts of the third pair connected to it.
و السابع يبتدئ من مؤخر الدماغ حيث ينشأ النخاع و يتفرق في عضل اللسان و الحنجرة و العضلات المحركة لأعضاء البدن كلها ينشأ من هذه الأعصاب و الأعصاب النخاعية الآتي ذكرها و لما لم يمكن تصويرها بالكلام ما يمكن من تصوير الأعصاب و العظام بل لا بد في ذلك من مشاهدة و درية كثيرة بالغة أعرضنا عنه و عدد كل ما في البدن من العضلات خمسمائة و تسعة و عشرون عضلا على رأي جالينوس.
The seventh starts from the back of the brain, where the medulla originates and disperses into the muscles of the tongue and larynx, and the muscles that move the organs of the body. All of them arise from these nerves and the spinal nerves mentioned above. And since it is not possible to visualize it with words, what is possible from imaging the nerves and bones, but rather it must be seen, and there are many great insights that we have turned away from; and the number of all the muscles in the body is five hundred and twenty-nine, according to Galen’s opinion.
و أما العين فهي مركبة من سبع طبقات و ثلاث رطوبات ما خلا الأعصاب و العضلات و العروق و بيان هيآتها أن العصبة المجوفة التي هي أولى العصب الخارجة من الدماغ تخرج من القحف إلى حيث قعر العين و عليها غشاءان هما غشاء الدماغ
As for the eye, it is composed of seven layers and three moistures, except for nerves, muscles, and veins, and its structure is explained that the hollow nerve, which is the first nerve leaving the brain, exiting from the cranium to where the bottom of the eye is, and on it are two membranes, the membranes of the brain.
فإذا برزت من القحف و صارت في حومة عظم العين فارقها الغشاء الغليظ و صار لباسا و غشاء على عظم العين الأعلى كله و يسمى هذا الغشاء الطبقة الصلبة و يفارقها أيضا الغشاء الرقيق فيصير غشاء و لباسا دون الطبقة الصلبة و يسمى الطبقة المشيمية لشبهها بالمشيمة و تعرض العصبة نفسها و يصير فيها غشاء دون هذين و تسمى الطبقة الشبكية.
If it protrudes from the cranium and becomes in the area around the bone of the eye, the thick membrane separates from it and becomes a covering and covering over the entire upper eye bone, and this membrane is called the hard layer, and the thin membrane also separates from it. It becomes a membrane and cloth without the solid layer, and it is called the placental layer because of its resemblance to the placenta; and the nerve presents itself, and a membrane comes in it without these two, and it is called the reticular layer.
ثم يتكوّن في وسط هذا الغشاء جسم ليّن رطب حمراء صافية غليظة مثل الزجاج الذائب يسمى الرطوبة الزجاجية و يتكون في وسط هذا الجسم جسم آخر مستدير إلا أن فيه أدنى تفرطح شبيه بالجليد في صفائه و تسمى الرطوبة الجليدية و تحيط الزجاجية من الجليدية بمقدار النصف و يعلو النصف الآخر جسم شبيه بنسج العنكبوت شديد الصفاء و الصقال يسمى الطبقة العنكبوتية.
Then a soft, moist, red, clear, thick body, like molten glass, is formed in the middle of this membrane, which is called vitreous moisture, and another round body is formed in the middle of this body, except that it has the slightest bulge, similar to ice in its purity, and it is called glacial moisture. The glass surrounds the skin by half, and on top of the other half is a cobweb-like body with a very clear and glaze called the arachnoid layer.
ثم يعلو هذا الجسم سائل في لون بياض البيض يسمى الرطوبة البيضية و يعلو الرطوبة البيضية جسم رقيق مخمل الداخل حيث يلي البيضية أملس الخارج و يختلف لونه في الأبدان فربما كان شديد السواد و ربما كان دون ذلك في وسطه بحيث يحاذي الجليدية ثقب يتسع و يضيق في حال دون حال بمقدار حاجة الجليدية إلى الضوء فيضيق في الضوء الشديد و يتسع في الظلمة و بانسداده يبطل الإبصار و هو مثل ثقب حبّ عنب ينزع من العنقود و هو الحدقة و فيها رطوبة لطيفة و روح و لهذا يبطل الناظر عند الموت و يسمى هذا الغشاء الطبقة العنبية.
Then this body is topped by a liquid in the colour of egg white called the oocyte, and above the oval moisture is a thin, velvety body inside, where the oval is smooth on the outside, and its colour varies in the bodies. Perhaps it was very black, and perhaps it was less than that in the middle, such that a hole was adjacent to the skin, which widened and narrowed in an unavoidable way to the extent of the skin’s need for light, and it is like the hole of grapes extracted from the cluster, which is the pupil, and it contains sweet moisture and spirit, and for this reason the beholder is nullified at death, and this membrane is called the uveal layer.
و يعلو هذه الطبقة و يغشاها جسم كثيف صاف صلب يشبه صفحة صلبة رقيقة من قرن أبيض و تسمى القرنية غير أنها تتلون بلون الطبقة التي تحتها المسمّاة عنبية كما تلصق وراء جام من زجاج شيئا ذا لون
This layer is topped and covered by a thick, clear, solid body that resembles a thin solid sheet of white horn called the cornea. However, it is coloured in the colour of the layer under which it is called blueberry, as it sticks something of a colour behind a bowl of glass.
فيميل ذلك المكان من الزجاج إلى لون ذلك الشيء و يعلو هذا و يغشاه لكن لا كله بل إلى موضع سواد العين لحم أبيض دسم مشف مختلط بالعضلات المحركة للعين غليظ ملتحم عليه تسمى بالملتحمة و هو بياض العين و ينشأ من الغشاء الذي على القحف من خارج كما ينشأ القرنية من الطبقة الصلبة و العنبية من الطبقة المشيمية و العنكبوتية من الشبكية و كل يجذب الغذاء من التي هي منشؤها فإنها تتغذى بنصيبها و تؤدي الباقي إليها.
So that place of the glass tends to the colour of that thing, and it rises and covers it, but not all of it, but rather to the place of the darkening of the eye, white, creamy, transparent flesh mixed with the muscles that move the eye, thick and fused to it. It is called the conjunctiva, which is the white of the eye and arises from the membrane that is on the cranium from outside. The cornea also arises from the hard layer, the uvea of the choroid and the arachnoid layer of the retina, and each attracts food from its origin, so it nourishes its share and leads the rest to it.
و ألوان العيون باعتبار اختلاف ألوان الطبقة العنبية أربعة كحلاء و زرقاء و شهلاء و شعلاء و سبب الكحل إما قلة الروح و عدم إشراقها على جميع أجزاء العين أو كدورتها و قلة إشراقها على لون العنبية أو صغر الجليدية أو غورها و كونها داخلة جدا فلا يظهر صفاؤها كما ينبغي أو كثرة الرطوبة البيضية أو كدورتها فتستر بريق الجليدية أو شدة سواد العنبية فإذا اجتمعت هذه الأسباب كانت العين شديدة الكحل.
And the colours of the eyes, given the different colours of the blue layer, are four kohl, blue, Shahla, and Sha’la. The reason for the kohl is either the lack of the soul and its lack of radiance on all parts of the eye, or its roundness, and the lack of radiance on the colour of the blueberry, or the smallness of the skin or its hollowness, and being very inside, so its purity does not appear as it is necessary, or the abundance of white moisture or its cycle, to cover up the skin or the intensity of the blackness of the uvea. So when these causes are gathered, the eye would be intensely dark.
و أسباب الزرقة أضداد ذلك و إذا اختلطت أسباب الكحل و الزرقة و تكافأت كانت العين شهلاء و إذا زادت أسباب الزرقة على أسباب الكحل كانت شعلاء.
And the causes of cyanosis are opposites to that, and if the causes of kohl and cyanosis are mixed and matched, the eye will be weak, and if the causes of cyanosis exceed the causes of kohl, it will be inferior.
و إنما خلقت هذه الطبقة على هذا اللون لأنه أوفق الألوان لنور البصر إذ الأبيض يفرق نوره و الأسود يجمعه و يكثفه و الآسمانجوني لاعتداله يجمع النور جمعا معتدلا و يقوّيه و إنما خلقت غليظة لتمنع عن إشراق الشمس على نور البصر و ليكون وسيطا قويا بين الرطوبات و بين الطبقة الصلبة القرنية التي قدامها و لهذا جعل ظاهرها الذي يليها أصلب.
And this layer was created on this colour because it is the most suitable of colours to the light of sight, as the white disperses its light, and the black brings it together and intensifies it, and the blue, due to its moderation, brings together the light as a moderate group and strengthens it. Rather, it was created thick to prevent the sun from shining on the light of the eye and to be a strong mediator between moisture and the stratum corneum in front of it, and for this reason it made its appearance that follows it harder.
و في صلابة ظاهرها فائدة أخرى هي أن تبقى الثقبة العنبية لصلابة ما يحفظ بها مفتوحة لا تتشوش من أطرافها تشوش الشيء الرخو اللين و في الحقيقة هذه الطبقة طبقتان داخلانية ذات خمل و أخرى صلبة. و جعلت القرنية شفيفة لئلا تحجب نور البصر عن النفوذ فيها و صلبة لتكون وقاية للطبقات الأخر و للرطوبات عن الآفات و لتحفظها على أوضاعها و أشكالها.
And in its apparent rigidity, another benefit is that the uveal foramen should remain open for the rigidity of what is preserved in it, undisturbed by its edges, and by the soft, soft matter. In fact, this layer is two internal layers with velvet and the other solid, and the cornea was made transparent so as not to obscure the light of sight from penetrating it, and solid to be a protection for the other layers and moisture from pests and to preserve them in their positions and shapes.
و جعلت الرطوبة البيضية قدام الجليدية لتحجب منها قوة الأشعة و الأضواء لكيلا تغلبها و جعل ظاهر الجليدية مفرطحة لأن تقع الأشباح المدركة في جزء كبير منها فيكون الإبصار به أقوى إذ المدور لا يحاذي الشيء إلا بجزء صغير و جعلت الزجاجية غليظة لئلا تسيل و جعلت من وراء الجليدية ليكون إلى مبدإ الغذاء أقرب.
And the white moisture was placed in front of the glacier to obscure the power of the rays and lights so that they would not be overcome, and the apparent glacier was made excessively, because the realisations of the resemblances fall in a large part of it, so the vision in it would be stronger, as the round does not align with the thing except by a small part, and the glass was made thick so that it would not flow, and Made to be from behind the glacier to it to be closer to the appearance of the food.
و الرطوبة الجليدية هي أشرف أجزاء العين و سائر الطبقات و الرطوبات خادمة لها و وقاية و هي محل المدركات البصرية من جهة الروح الآتي إليها من العصبتين المجوفتين اللتين هما محل القوة الباصرة المدركة للأضواء و الألوان و الحركات و المقادير و غيرها بتوسط الروح التي فيها.
The icy moisture is the most honourable part of the eye and the rest of the layers, and moisture serves it and protects it, and it is the locus of visual perceptions from the side of the soul coming to it from the two hollow nerves that are the locus of the perceptive visual power of lights, colours, movements, quantities, and other things through the mediation of the soul in it.
و إنما جعلت العصبتان مجوفتين للاحتياج إلى كثرة الروح الحامل لهذه القوة بخلاف سائر الحواس و إنما جعلتا متلاقيتين ليجمع عنده تلاقيهما الروح حتى لو أصاب إحدى العينين آفة لا يضيع نورها بل يندفع النور من هذا المجمع بالكلية إلى العين الصحيحة
And the two nerves were made hollow due to the need for the abundance of the soul that carries this power, unlike the other senses, but they were made convergent in order for the soul to gather with it even if one of the eyes befalls a disease whose light is not lost, but the light is rushed from this complex entirely to the right eye.
فيصير بسبب ذلك أشد إبصارا و لهذا كل من غمض إحدى عينيه تقوى عينه الأخرى و تتسع ثقبتها العنبية و لأن يكون للعينين مؤدى واحد تؤديان إليه شبح المبصر فيتحد هناك و يكون الإبصار بالعينين إبصارا واحدا ليتمثل الشبح في القدر المشترك
Because of that, he becomes more visually impaired, and for this reason whoever closes one of his eyes, his other eye becomes stronger and its uveal hole widens, and because the two eyes have one lead to which the ghost of the sighted is united there, and the vision of the two eyes becomes one so that the ghost represents the common destiny.
و لذلك يعرض للحول أن يروا الشيء الواحد شيئين عند ما تزول إحدى الحدقتين إلى فوق أو إلى أسفل فتبطل به استقامة نفوذ المجرى إلى التقاطع و يعرض قبل الحد المشترك حد مشترك آخر لانكسار العصبة و كذلك كل من استرخى أعضاؤه و تمايلت حدقتاه كالسكارى.
Therefore, it is presented to the strabismus that they see the same thing as two things when one of the pupils passes upward or downward, thereby nullifying the straightness of the course to the intersection, and before the common boundary, another common limit is presented to the fracture of the nerve, and so does everyone whose limbs are relaxed and their pupils swayed like drunks.
و من هذا القبيل الإحساس بشيئين عن شيء واحد لمن يلوي إصبعه الوسطى على السبابة و أدار بهما شيئا مدورا فإن الوسطى تحس عن محاذاة الأعلى و السبابة عن محاذاة الأسفل و لأن يستدعم كل عصبة بالأخرى و يستند إليها و يصير كأنها نبتت من قرب الحدقة
Such is the feeling of two things about one thing for someone who twists his middle finger on the index finger and turns something round with them, for the middle finger feels out of alignment with the top and the forefinger out of alignment with the bottom, and because each nerve is supported by the other and is based on it and it becomes as if it sprouted from near the pupil.
فيكون اندفاع النور إلى العين أقوى مثل مجمع الماء الذي يتخذ للماء القليل و لأنه لو لا هذا الالتقاء لكانت العصبتان عند كل نظرة و تحديق و التفات تتمايلان و تتزايل إحدى الحدقتين عن محاذاة الأخرى فيكون أكثر الناس في أكثر الأحوال يرى الشيء الواحد شيئين.
So the rush of light into the eye is stronger like a pool of water that takes a little water, because if it were not for this convergence, the two blindfolds would have been at every look and stare. The turning sways and one of the pupils shifts away from the alignment of the other, so that most people in most cases see the same thing as two things.
و أما الجفن فمنشؤه من الجلد الذي على ظاهر القحف و فائدته أن يمنع نكاية ما يلاقي الحدقة من خارج و يمنع عند انطباقها وصول الغبار و الدخان و الشعاع و يصقل الحدقة دائما و يبعد عنها ما أصابها من الهباء و القذى و جعل الأسفل أصغر من الأعلى لأن الأعلى يستر الحدقة مرة و يكشفها أخرى بتحركه و أما الأسفل فغير متحرك فلو زيد على هذا القدر يستر شيئا من الحدقة دائما و كان تجتمع فيه الفضول و لا تسيل.
As for the eyelid, it originates from the skin that is on the outside of the cranium, and its benefit is to prevent what is in contact with the pupil from the outside, and when it is applied, it prevents the arrival of dust, smoke and rays, and it always polishes the pupil. He‑azwj Distanced from it the particles and specks that have fallen on it, and Made the lower part smaller than the upper, because the upper one covers the pupil once and reveals it again by moving it, and the lower one is not moving. So if it is increased to this amount, it always covers something of the pupil and it was filled with refuse and does not flow.
و أما الأهداب فتمنع من الحدقة بعض الأشياء التي لا يمنعها الجفن مع انفتاح العين كما يرى عند هبوب الرياح التي تأتي بالقذى فيفتح أدنى فتح و تتصل الأهداب الفوقانية بالسفلانية فيحصل له شبه شباك ينظر من ورائها فتحصل الرؤية مع اندفاع القذى.
As for the cilia, they prevent from the pupil some things that the eyelid does not prevent when the eye is open, as it is seen when the wind blows that brings the mote, so it opens at the lowest opening, and the upper cilia are connected to the lower, so he gets a semi-net looking behind them, and vision occurs with the impulsion of the mote.
و أما الأذن فهو مخلوق من العصب و اللحم و الغضروف و خلق مرتفعا كالشراع ليجتمع فيه الهواء الذي يتحرك من قوة صوت الصائت و يطنّ فيه و ينفذ في المنفذ الذي في عظم صلب يسمى الحجري و يحرك الهواء الذي هو داخل الأذن و يموجه كما يرى من دوائر الماء لما وقع فيقع هناك على جلدة مفروشة على عصبة مقعرة كمد الجلد على الطبل
As for the ear, it is made of nerve, flesh, and cartilage, and it was created high like a sail to gather in it the air that moves from the force of the buzzing sound and buzzes in it and penetrates through the outlet that is in a solid bone called stone, and it stirs the air that is inside the ear and waves it as seen from the circles of water when it falls, so it falls there on a skin furnished with a concave band like the stretching of the skin on the drum.
فيحصل طنين يشعر بهيئته القوة السامعة للأصوات المودعة في تلك العصبة بتوسط ما هو وراءها من جوهر الروح و ذلك المنفذ كثير التعاريج و العطفات و عند نهايته تجويف يسمى بالجوفة و العصبة على حواليها و إنما جعل كذلك لتطول به مسافة ما ينفذه من قوة الصوت و الرياح الحارة و الباردة فينفذ فيه و هي مكسورة القوى فاترة.
There is a hum that is felt in its form by the power of hearing the sounds deposited in that band through the mediation of what is behind it of the essence of the soul, and that outlet has many bends and turns, and at the end of it there is a cavity called the ‘hollow’ and the band around it. And it was made like that, so that the distance that it penetrates from the force of sound and the hot and cold winds will extend through it, and it will pass through it while the forces are broken and lukewarm.
و حال تلك العصبة في السمع كحال الرطوبة الجليدية في الأبصار و محلها مثل محلها و كما أن جميع أجزاء العين خلقت إما خادمة للجليدية و إما وقاية لها كذلك جميع أجزاء الأذن خلقت خادمة لهذا العصب و فائدة الصماخ فائدة الثقبة العنبية و الصدى
And the condition of that nerve in hearing is like the wetness of ice in the eyes, and its place is like its place, and just as all parts of the eye were created either to serve the ice or to protect it, so are all parts of the ear created to serve this nerve, and the benefit of the meatus is the benefit of the uveal hole and the echo.
إنما هو لانعطاف الهواء المصادم لجبل أو غيره من عالي أرض و هي كرمي حصاة في طاس مملوء ماء فيحصل منه دوائر متراجعة من المحيط إلى المركز و قيل إن لكل صوت صدى و في البيوت إنما لم يقع الشعور لقرب المسافة فكأنهما يقعان في زمان واحد و لهذا يسمع صوت المغني في البيوت أقوى مما في الصحراء.
Rather, it is due to the deflection of the air colliding with a mountain or other high ground, which is like a pebble being thrown into a bowl filled with water, so circles come back from the ocean to the centre. And it was said that every sound has an echo and in homes, but the feeling is not felt due to the proximity of the distance, as it is as if they occur in the same time, and for this reason, the voice of the singer is heard in the homes, stronger than it is heard in the desert.
و أما الأنف فهو مخلوق من العظم و الغضروف ما خلا العضلات المحركة و بيان هيئته أن له عظمين هما كالمثلثين تلتقي زاويتاهما من فوق و قاعدتاهما تتماسان عند زاوية و تتفارقان بزاويتين و على طرفيهما السافلين غضروفان لينان و فيما بينهما على طول الدرز غضروف حده الأعلى أصلب من الأسفل
As for the nose, it is made of bone and cartilage, with the exception of the motivating muscles, and its form shows that it has two bones, which are like triangles, their angles meeting from above, and their bases touching at an angle and separating at two angles, and on their lower ends are soft cartilage and between them along the suture there is a cartilage whose upper border is harder than lower.
و مجراه إذا علا انقسم قسمين يفضي أحدهما إلى أقصى الفم و به يكون استنشاق الهواء إلى الرئة و التنفس الجاري على العادة لا الكائن بالفم و يمر الآخر صاعدا حتى ينتهي إلى العظم الشبيه بالمصفى الموضوع في وجه زائدتي الدماغ المشبهتين بحلمتي الثدي
And its course, when it rises, divides into two parts, one of which leads to the farthest part of the mouth, and with it, the inhalation of air into the lung and the respiration that takes place as usual, not the mouth, and the other passes upwards until it ends at the bone similar to the filter placed in the face of the two appendages of the brain that resemble the nipples.
و به يكون تنفض الفضول من الدماغ و استنشاق الهواء إليه و التنفس و بالزائدتين حس الشم إذ هما محل القوة الشامة للروائح بتوسط الهواء المنفعل بها و محليتهما لها من جهة الروح المودعة فيهما و في أقصى الأنف مجريان إلى المأقين و لذلك قد يتأدى طعم الكحل إلى اللسان.
And with it, curiosity is removed from the brain and inhalation of air into it and breathing and the two appendages are the sense of smell, as they are the locus of the masculine power of smells in the middle of the excited air in them and their localization to them from the side of the soul deposited in them and at the end of the nose are two channels to the deaf, and therefore the taste of kohl may result to the tongue.
و إنما خلق الأنف على هذه الهيئة ليعين بالتجويف الذي يشتمل عليه في الاستنشاق حتى ينحصر فيه هواء كثير و ليعتدل فيه الهواء قبل النفوذ إلى الدماغ و ليجمع الهواء الذي يطلب منه الشم أمام آلة التشمم ليكون الإدراك أكثر و ليعين في تقطيع الحروف و تسهيل إخراجها لئلا يزدحم الهواء كله عند الموضع الذي يحاول فيه تقطيع الحروف و ليكون للفضول المندفعة من الرأس سترا و وقاية عن الأبصار و آلة معينة على نفضها بالنفخ.
And the nose was created in this shape to define the cavity that it contains for inhaling so that much air is confined to it, and for the air to be balanced in it before penetrating into the brain, and to collect the air that is asked to smell in front of the sniffer machine so that the perception is greater, and to help in cutting the ridges and making it easier to extract them so as not to get crowded. The whole air is at the place where he tries to cut the ridges, so that the residues that rush from the head will be a cover and a shield from the eyes, and a specific device for blowing them with blows.
و منفعة غضروفية الطرفين بعد المنفعة المشتركة للغضاريف أن ينفرج و يتوسع إن احتيج إلى فضل استنشاق و نفخ و ليعين في نفض البخار باهتزازهما عند النفخ و انتفاضهما و ارتعادهما و منفعة الوسطاني أن يفصل الأنف إلى منخرين حتى إذا نزلت من الدماغ فضلة نازلة مالت في الأكثر إلى أحدهما و لم يسد جميع طريق الاستنشاق.
And the benefit of the cartilage of the two parties after the joint benefit of the cartilage is that it deflates and expands if needed to be inhaled and inhaled and to help in the exhalation of steam by their vibration when blowing and their twitching and trembling. And the benefit of the middle one is that he separates the nose into two nostrils, so that if a falling residue descends from the brain, it tends to one of them and does not block the entire path of inhalation.
و أما الأسنان فست عشرة سنا في كل لحي منها ثنيتان و رباعيتان للقطع و نابان للكسر و خمسة أضراس يمنة و يسرة للطحن و لأكثرها مدخل في تقطيع الحروف و تبيينها و ربما نقصت الأضراس فكانت أربعا بانعدام الأربعة الطرفانية المسماة بالنواجد و هي تنبت في الأكثر بعد البلوغ إلى قريب من ثلاثين سنة و لهذا تسمى أسنان الحلم.
As for the teeth, there are ten teeth in each jaw, including two folds and two quadrants for cutting, two canines for fracture, and five right and left molars for grinding. And perhaps the molars were missing, and they were four without the four terminal ones called the molars, and they sprout in most after puberty to close to thirty years, and for this they are called dream (milk) teeth.
و للأسنان أصول هي رءوس محددة ترتكز في ثقب العظام الحاملة لها من الفكين و تنبت على حافة كل ثقب زائدة مستديرة عليها عظمية تشتمل على السن و هناك روابط قوية و أصول الأضراس التي في الفك الأعلى ثلاثة و ربما كانت و خصوصا للناجدين أربعا و التي في الفك الأسفل لها أصلان و ربما كانت و خصوصا للناجدين ثلاثة
The teeth have roots, which are specific heads that rest in the hole of the bones bearing them from the jaws, and on the edge of each hole grows a round appendage with bony bones that include the tooth. There are strong connections. The origins of the molars in the upper jaw are three, and maybe it was especially for those who salvaged four, and the one in the lower jaw has two origins, and maybe it was especially for seeking assistance of three.
و أما سائر الأسنان فإنما لها أصل واحد و إنما كثرت رءوس الأضراس لكبرها و زيادة عملها و زيدت للعليا لأنها معلقة و الثقل يجعل ميلها إلى خلاف جهة رءوسها أما السفلى فثقلها لا يضاد ركزها.
As for the rest of the teeth, they have one origin, but the molars were increased in number due to their largeness and increased work, and they were increased to the upper ones because they are suspended, and the weight makes their inclination to the opposite side of their heads. As for the lower ones, their weight does not contradict their sounds.
و من عجيب الخلقة في هيئة الأسنان أن الثنايا و الرباعيات تتماس و يتلاقى بعضها بعضا في حالة الحاجة إلى ذلك و هي عند العض على الأشياء
و لو لم يكن كذلك لم يتم العض و ذلك يكون بجذب الفك إلى قدام حتى تلاقى هذه بعضها بعضا و عند المضغ و الطحن يرجع الفك إلى مكانه فتدخل الثنايا و الرباعيات التحتانية إلى داخل و تحيد عن موازاة العالية فيتم بذلك للأضراس وقوع بعضها إلى بعض و ذلك أنه لا يمكن مع تلاقي الثنايا و الرباعيات الفوقانية و التحتانية أن تتلاقى الأضراس و لعل الحكمة فيه أن لا تنسحق إحداهما عند فعل الأخرى من غير طائل.
It from the strange creation in the shape of the teeth is that the folds and the quadrilaterals touch and meet each other in case of need, and they are when biting on things. And if it was not like that, the biting would not have been completed, and that would be by pulling the jaw forward until these met each other, when chewing and grinding, the jaw would return to its place, so the folds and the lower quadrants enter in and deviate from parallel to the high, so the molars fall into each other.
و إنما جعل المتحرك من الفكين عند المضغ و التكلم الأسفل دون الأعلى إلا نادرا كما في التمساح لأنه أصغر و أخف و لأن الأعلى مجمع الحواس و الدماغ فلو تحرك لتأذى الدماغ بحركته و تشوشت الحواس و لكان أيضا مفصل الرأس مع العنق غير وثيق و الواجب فيه الوثاقة.
And that is because it is not possible with the convergence of the folds and the upper and lower quadrants, that the molars converge, and perhaps the wisdom in it is that one of them should not be crushed when the other is done in vain.
و إنما جعل هذا الفك من الإنسان أخف و أصغر من سائر الحيوانات لأن أغذية الإنسان لحم و خبز مطبوخ و فواكه نضيجة و أمثال ذلك مما لا يعسر مضغه و غيره من الحيوانات أغذيتها إما حشائش و حبوب و أصول للنبات و أغصان للأشجار و إما لحوم نية و عظام صلبة فأعطي كل عالف بقدر احتياجه.
And this jaw made man lighter and smaller than other animals, because the food of man is meat, cooked bread, ripe fruits and the like, which are not difficult to chew, and other animals whose food is either grass, grains, roots of plants, branches of trees. As for raw meat and hard bones, so each feeding one has been Given in accordance to his need.
و أما اللسان فهو مخلوق من لحم أبيض لين رخو قد التفت به عروق صغار كثيرة منها شرايين و منها أوردة و بسببها يحمر لونه و عند مؤخره لحم غددي يسمى مولد اللعاب و تحته فوهتان تفضيان إلى هذا اللحم تسميان بساكبي اللعاب بهما تنسكب الرطوبة و الرضاب من اللحم الغددي إلى اللسان و الفم و تحته أيضا عرقان كبيران أخضران تسميان الصردان.
As for the tongue, it is made of soft, white flesh, with many small veins wrapped around it, including arteries and veins, and because of it, it turns red. Beneath it are two orifices that lead to this flesh called salivates, through which moisture and dirt flow from the glandular flesh to the tongue and mouth, and also beneath it are two large green veins called the ‘Sard’.
و هو ذو شفتين طولا و لكنهما في غشاء واحد متصل بغشاء الفم و المريء و المعدة إلا في بعض الحيوانات كالحية فإن شفتي لسانها ليسا في غشاء واحد و لهذا يظهران و على جرم اللسان عصبة منبثة هي محل القوة الذائقة للطعوم بتوسط الأجسام المماسة المخالطة للرطوبة اللعابية المستحيلة إلى طعم الوارد و محليتها له من جهة ما هو وراءها من جوهر الروح.
It has two lips in length, but they are in one membrane connected to the membrane of the mouth, oesophagus and stomach, except in some animals, such as a snake, for the lips of its tongue are not in one membrane and for this reason they appear And on the body of the tongue is an emanating band that is the locus of the tasting power of the bait through the medium of contacting bodies that mix with the impossible salivary moisture to the taste of the incoming and its sweetness to him in terms of what is behind them of the essence of the soul.
و على اللسان زائدتان نابتتان إلى فوق كأنهما أذنان صغيرتان تسميان باللوزتين و جوهرهما لحم عصباني غليظ كالغدة و منفعتهما مثل منفعة اللهاة و يأتي ذكرها و إنما خلق اللسان ليكون آلة تقطيع الصوت و إخراج الحروف و تبيينها و آلة تقليب الممضوغ كالمجرفة و آلة تمييز المذوق و أعدلها في الطول و العرض أقدر على الكلام من عظيمها جدا أو من الصغير المتشنج.
On the tongue are two appendages that grow upwards as if they are small ears called the tonsils, and their core is nervous, thickened flesh like the gland, and their benefit is like that of the uvula, and it will be mentioned, but the tongue was created to be a device for cutting sound, bringing out ridges and clarifying them, and a machine for turning the chewed around like a shovel, and a device for discerning taste, and it is moderate in height and width, is more capable of speaking than if it was very large, or small and jerky.
الفصل الثالث في الحلق و الحنجرة و سائر آلات الصوت
The third chapter – regarding the throat, and the larynx and rest of the tools of voice
فبيان هيئاتها أن أقصى الفم يفضي إلى مجريين أحدهما من قدام و هو الحلقوم و يسميه المشرحون قصبة الرئة فيها و منها منفذ الريح التي تدخل و تخرج بالتنفس و الآخر موضوع من خلف ناحية القفار على خرز العنق و يسمى المريء و فيه ينفذ الطعام و الشراب و يخرج القيء و سيأتي شرحهما.
The explanation of its appearance is that the end of the mouth leads to two streams, one of them in front, which is the throat, and the commentators call it the trachea of the lung in it, and from it is the outlet for the wind that enters and exits with breathing, and the other is placed from behind the side of the wasteland on the beads of the neck, and it is called the oesophagus, in which food and drink pass through. Vomiting will come out, and their explanations will come.
و الحنجرة مؤلفة من ثلاثة غضاريف أحدها من قدام و هو الذي يظهر تحت الذقن قدام الحلق و هو محدب الظاهر مقعر الباطن و الثاني من خلف بانضمامهما يضيق الحنجرة عند السكوت و يتباعد أحدهما عن الآخر و يتسع عند الكلام
The larynx is made up of three cartilages, one of them in front and it is the one that appears under the chin in front of the throat and is convex outward and concave inward, and the second from behind, by joining them, narrows the larynx when silent, separates one from the other and widens when speaking.
و الثالث مثل مكبة بينه و بين الذي من خلف مفصل يلتئم بزائدتين من ذلك تتهندمان في فقرتين منه و يرتبط هناك برباطات و هو يتحرك بهذا المفصل و بانكبابه عليهما تنغلق الحنجرة و بتجافيه عنهما تنفتح.
The third is like a lump between it and the one behind a joint that heals with two appendages of that, which are groomed in two vertebrae of it, and there are ligaments attached there, and it moves with this joint, and if he leans on them, the larynx closes, and by avoiding them, the larynx opens.
و الحاجة إلى انغلاق الحنجرة عند الأكل و الشرب شديدة جدا لئلا يقع أو ينقطر في قصبة الرئة شيء من المأكول و المشروب و ذلك لأن قصبة الرئة و المريء متجاوران متلاصقان مربوط أحدهما بالآخر و عند انغلاق الحنجرة يمر الطعام و الشراب على ظهر الغضروف المكبي و ينزل في المريء
The need to close the larynx when eating and drinking is very severe so that nothing of the food and drink drip into the trachea of the lung, because the trachea and oesophagus are adjacent to each other, connected to one another, and when the larynx is closed, food and drink pass over the back of the cartilage and descends into the oesophagus.
و إذا انفتحت الحنجرة على غفلة من الإنسان بأن يبتلع و يتصوت أو يتنفس في حالة واحدة ربما وقع شيء من المأكول و المشروب في قصبة الرئة فتحدث فيها دغدغة و حالة مؤذية شبيهة بما يحدث في الأنف عند اجتلاب العطاس بإدخال شيء فيه فتستقبله القوة الدافعة لدفعه فيورث السعال إلى أن يندفع قل أم كثر لأن القصبة إنما تنتهي إلى الرئة و ليس لها منفذ من أسفلها يندفع فيها
And if the larynx opens unnecessarily by a person swallowing, voicing, or breathing in one case, something from the food and drink may fall into the trachea of the lung, causing a tickling and a harmful condition similar to what happens in the nose when sneezing is forced by inserting something into it, and force will receive it. The pusher is to push him, and the coughing begets him until he pushes, little or more, because the windpipe rather only ends in the lung, and it has no outlet from the bottom of it to push into.
فأنعم الخالق سبحانه بتأليف الحنجرة من هذه الغضاريف على هذا الشكل ليغلق بها عند الأكل و الشرب منفذ الصوت و التنفس فيسلم الإنسان و يتخلص من السعال المغلق و لهذا لا يجمع الازدراد و التنفس معا في حالة واحدة.
So the Creator, the Glorious, by Compiling the larynx with these cartilages in this shape to close it when eating and drinking the outlet of sound and breathing, Keeps the person safe and he gets rid of the closed cough, and for this reason the gulping and breathing do not combine together in one situation.
و في داخل الحنجرة رطوبة لزجة دهنية تملسها و ترطبها دائما ليخرج الصوت صافيا حسنا و لهذا ما يذهب أصوات المحمومين الذين تحترق رطوبات حناجرهم بسبب حمياتهم المحرقة و يذهب أيضا أو يضعف أو يتغير أصوات المسافرين في الفيافي المحترقة و كذلك كل من تكلم كثيرا تجف حنجرته فلا يقدر على التكلم إلا بعد أن يرطب حلقه أو يبلع ريقه و الفائدة في دهنيتها أن لا يجف بالسرعة و لا يفنى و أن تسلس بها حركات الحنجرة.
Inside the throat is a sticky, greasy moisture that always smooths it and moisturizes it so that the voice comes out clear and well. This is why the voices of the feverish people who burn the moisture of their throats because of their burning fevers do not go away. It also goes away, weakens or changes the voices of travellers in the burning fifes. Likewise, whoever speaks a lot, his throat becomes dry, and he cannot, so he should speak only after he moistens his throat or swallows his saliva, and the benefit is that it does not dry out quickly and does not perish, and that the movements of the throat are smooth with it.
و في أعلى الحنجرة عضو لحمي معلق يسمى باللهاة يتلقى ما شأنه النفوذ في الحنجرة من خارج مثل برد الهواء و حره و حدة الدخان و مضرته فيمنع نفوذها دفعة ليتدرج وصولها إلى الرئة و يتلقى أيضا ما شأنه الصعود من داخل مثل قرع الصوت الصاعد من الحنجرة و بالجملة هي كالباب المرصد على مخرج الصوت تقديره فلا يندفع دفعة و لا ينقطع مدده جملة فيزداد بذلك قوة الصوت و يتصل بذلك مدده.
At the top of the larynx is a suspended fleshy organ called the uvula, which receives what affects the larynx from outside, such as the cold and hot air, the intensity of smoke and its harmfulness. It is like a door observing the sound output so that it does not rush out all at once and its duration is not interrupted as a whole, so the strength of the sound increases and its duration is related to that.
و كذلك اللوزتان المشار إليهما فيما سبق فإنهما يعاونانها في ذلك و تحتها لحم صفاقي لاصق بالحنك يسمى بالغلصمة يصفي ما قد يقرب الهواء من كدورة الغبار و الدخان لئلا يصل شيء منها إلى الحنجرة و الرئة فهي كالمفزعة لآلات الصوت و الحنك كالقبة يطن فيها الصوت فهذه جملة آلات الصوت.
Likewise, the tonsils referred to above, they help it in this, and beneath them is a peritoneal flesh sticking to the palate called the glossitis that filters what may bring the air close to dust and smoke, so that nothing of it reaches the larynx and lung. It is like a terrifying instrument for sound instruments, and the palate is like a dome in which the voice buzzes, so this is the totality of audio instruments.
و الصوت إنما يكون من النفس و أصله دوي في قصبة الرئة و إنما يصير صوتا عند طرف القصبة المسمى رأس المزمار و هو أشرف آلاته بل هو بالحقيقة آلته و الباقي من المعينات و المتمات و إنما سمي بذلك لتضايقه ثم اتساعه عند الحنجرة فيبتدئ من سعة إلى ضيق ثم إلى فضاء أوسع كما في المزمار إذ لا بد للصوت من ضيق ليحبس الدوي و يقدره و لا بد أيضا من الانضمام و الانفتاح ليحصل بهما قرع الصوت.
And the sound is from the soul, and its origin is resounding in the trachea of the lung, but it becomes a sound at the tip of the reed called the tip of the flute, and it is the most honourable instrument. It was called that because of its narrowness and then its widening at the larynx, and it starts from broadness to narrowness, then to a wider space as in the glottis, as the sound must be narrow in order to trap the bang and appreciate it, and it is also necessary to join and open in order for the sound to occur.
و اللهاة تقوم مقام إصبع المزمار و الغلصمة مثل الشيء الذي يسد به رأس المزمار و عضلات آلات الصوت كثيرة حسب حركاتها المحتاج إليها في هذا الموضع فيكون من ضروب أشكالها ضروب الأصوات و عند الحنجرة من قدام عظم هو منشأ رباطات عضلاتها و للعظم أيضا عضلات تمسك بها غير عضلات الحنجرة.
The uvula takes the place of the glottis finger and the glottis, like the thing that closes the head of the glottis, and the muscles of the voice instruments are numerous, according to their movements, which are needed in this place, so there are different forms of sounds, and at the larynx, is in front of a bone, it is the origin of the ligaments of its muscles, and the bone also has muscles that hold, it does not have the muscles of the larynx.
و اعلم أنه لما لم يكن غذاء الإنسان طبيعيا و لا لباسه طبيعيا بل يحتاج في ذلك و أمثاله إلى صنائع كثيرة و آلات مختلفة قلما يحصل بإلهام أو وحي بل لا يستحفظ وجوده البقائي إلا بتعليم و تعلم مفتقر إلى طلب و نهي و وعد و وعيد و ترغيب و تخويف و تعجيل و تأجيل و غيرها من إعلان مكنونات الضمائر و إعلام مستورات البواطن
And know that since man’s food is not natural and his clothing is not natural, rather he and his likes need many different crafts and machines. It is rarely achieved by inspiration or Revelation. Rather, his existence is preserved only by education, and a learning that lacks demand, prohibition, promise, threat, encouragement, intimidation, haste, delay, and other things from declaring the hidden pronouns and informing the hidden internals.
فلهذه الأسباب و غيرها صار من بين الحيوانات أحوج إلى الاقتدار على أن يعلم غيره من المتشاركين في التعيش و نظام التمدن ما في نفسه بعلامة وضعية و لا يصلح لذلك شيء أخف من الصوت أو الإشارة
For these and other reasons, he became among the animals in need of the power to let other people who share in coexistence and the urban system know what is in himself by a posture sign, and nothing lighter than a sound or the indication suitable for that.
و الأول أولى لأنه مع خفة مئونته لوجود النفس الضروري المنشعب بالتقاطيع إلى حروف مهيأة بالتأليف لهيئات تركيبية غير محصورة بلا تجشم تحريكات كثيرة كما في الإشارة لا يختص إشعاره بالقرب و الحاضر بل يشمل هدايته لهما و لغيرهما من البعيد و الغائب و يشمل أيضا الصور و المعاني و المحسوس و المعقول فلذلك أنعم الله سبحانه عليه بذلك.
The first is foremost because, with its lightness, the existence of the necessary soul, which is branched by severing into ridges prepared for the formation of non-confined structural bodies without the embossing of many movements, as in the reference does not limit its notification to the near and the present, but includes his guidance to them and to others from the distant and absent, and it also includes images and meanings and the, so Allah-azwj the Glorious Conferred him with that.
الفصل الرابع في العنق و الصلب و الأضلاع.
The fourth chapter – regarding the neck, and the backbone, and the ribs
أما العنق و الصلب فمخلوقتان من الفقرات و الفقرة عظم مدور في وسطه ثقب ينفذ فيه النخاع و إنما خلقت لتكون وقاية للنخاع و دعامة للبدن و نسبتها إلى النخاع كنسبة القحف إلى الدماغ و هي ثلاثون عددا سبع للعنق و اثنا عشر للظهر و ربما زادت أو نقصت واحدة منها في الندرة و الزيادة أندر و خمس للقطن و ثلاث للعجز و هما كالقاعدة للصلب و ثلاث للعصعص
As for the neck and the backbone, they are made of vertebrae, and the vertebra is a round bone in the middle of which is a hole through which the marrow penetrates. And rather it was created to be a protection for the marrow and a support for the body, and its relation to the marrow is like the ratio of the cranium to the brain, and it is thirty in number – seven for the neck and twelve for the back, and it may have increased or decreased one. Of them, in scarcity and abundance, are rarer, and five are for between the hips, and three are for sacrum, and these are like the base for the backbone, and three for the coccyx.
و إنما خلقت صلبة ليكون للإنسان استقلال به و قوام و تمكن من الحركات إلى الجهات و لذلك جعلت المفاصل بينهما لا سلسلة فيوهن القوام و لا موثقة فيمنع الانعطاف.
Rather, it was created solid, so that a human would have independence and strength, and be able to move to the directions, and for this reason the joints between them were made not chained, so that the stature would weaken and not be tight, thus preventing turning.
و منها ما لها زوائد من فوق و من أسفل بها ينتظم الاتصال بينهما اتصالا مفصليا بنقر في بعضها و رءوس لقمية في بعض و لبعضها زوائد من نوع آخر عريضة صلبة موضوعة على طولها للوقاية و الجنة و المقارنة لما يصاك و لأن ينتسج عليها رباطات.
And some of them have appendages from above and from below, with them the connection between them is arranged articulated with mortises in some of them, and apical heads in some, and some of them have appendages of another type, broad, solid, placed along their length for protection and a shield and comparison of what is joined and because bonds are woven on them.
فما كان منها موضوعا إلى خلف يسمى شوكا و سناسن و ما كان يمنة و يسرة يسمى أجنحة و لكل جناح مما يلي الأضلاع نقرتان و لكل ضلع زائدتان محدبتان تتهندم الزائدة في النقرة و ترتبط برباطات قوية و للفقرات غير الثقبة المتوسطة ثقب أخرى تخرج منها الأعصاب و تدخل فيها العروق.
Whatever of it was laid to the back, it was called thorns and thorns, and what was on the right and left are called wings, and each wing of the ribs had two pits. For each rib, two convex appendages are recessed into the fovea and are connected by strong ligaments. The vertebrae, other than the median foramen, have other holes through which nerves exit and veins enter.
و العنق و فقراته وقاية للمريء و قصبة الرئة و لما كانت فقراته محمولة على ما تحتها من الصلب وجب أن يكون أصغر و لما كانت مسلكا لأصل النخاع و أوله الذي يجب أن يكون أغلظ و أعظم مثل أول النهر
And the neck and its vertebrae are protection for the oesophagus and the trachea of the lung, and since the backbone beneath them supports its vertebrae, they must be smaller, and since they are a pathway to the origin of the marrow and its beginning, which must be thicker and greater like the beginning of a river.
وجب أن يكون الثقب الوسطاني منها أوسع و الصغر و سعة التجويف مما يرفق جرمها و يوهنه فالخالق سبحانه تدارك ذلك بأن خصها بزيادة صلابة و حرز ليس لما تحتها و جعل سناسنها أصغر ليكون أخف عليها ثم تدارك صغر سناسنها بكبر أجنحتها و جعلها ذوات رأسين.
The median hole of it must be wider, the smallness, and the capacity of the cavity, which eases its offense and weakens it, so the Creator, the Glorious, Corrected this by limiting it to an increase in hardness and protection, not to what is beneath it. He-azwj Made its tooth smaller so that it was lighter for it, then Corrected the smallness of its tooth by Making its wings larger and making it two-headed.
و لما كان أكثر منافع العنق في حركاته جعل مفاصله سلسة و لم يجعل زوائدها المفصلية كثيرة كزوائد ما تحتها لتكون حركاته أسرع و تدارك تلك السلاسة بأعصاب و عضلات كثيرة محيطة به و جعل أيضا مسالك الأعصاب التي تتفرع عن النخاع مشتركة من فقرتين لئلا يقع ثقبة تامة من فقرة واحدة فتوهنها.
And since the neck has the most benefits in its movements, he made its joints smooth and did not make its articular appendages as many as the appendages below it, so that its movements would be faster, and that smoothness would be corrected by the many nerves and muscles surrounding it. And he also made the nerve as pathways that branch off from the medulla joint from two vertebrae so that a complete hole in one vertebra would not fall and weaken it.
و الصلب و فقراته وقاية و جنة للأعضاء الشريفة الموضوعة قدامه و لذلك خلق له شوك و سناسن و هو مبني لجملة عظام البدن مثل الخشبة التي تهيأ في نجر السفينة أولا
The backbone and its vertebrae are a protection and a shield for the honourable organs placed in front of it, and for this reason, thorns and spikes were created for it, and it is built for the totality of the bones of the body like the plank that was first prepared in a ship’s keel.
ثم يركز فيها و يربط بها سائر الخشب و لذلك خلق صلبا و هو كشيء واحد مخصوص بأفضل الأشكال و هو المستدير إذ هذا الشكل أبعد الأشكال عن قبول آفات الصادمات
Then it is concentrated in it and attached to it the rest of the wood, and for this it was created solid, and it is like one thing specific to the best shapes, and it is the round, as this shape is the furthest from the shapes from accepting the afflictions of collisions (cracks).
و لما كان الصلب قد يحتاج إلى حركة الانثناء و الانحناء نحو الجانبين و ذلك بأن يزول الوسط إلى ضد الجهة و يميل ما فوقه و ما تحته عن نحو تلك الجهة و كان طرفي الصلب يميلان إلى الالتقاء لم يخلق للفقرة التي هي الوسط في الطول و هي العاشرة لقم بل نقر
And since the backbone may require a movement of flexion and curvature towards the two sides, and that is by moving the middle to the opposite side, and what is above and below it inclines towards that side. And the two ends of the back were inclined to meet. It was not created for the vertebra, which is the middle in length and is the tenth of the lobes, but rather a mortise.
ثم جعلت اللقم السفلانية و الفوقانية متجهة إليها أما الفوقانية فنازلة و أما السفلانية فصاعدة ليسهل زوالها إلى ضد جهة الميل و يكون للفوقانية أن تنجذب إلى أسفل و للسفلانية أن تنجذب إلى فوق.
Then the inferior and superior condyles were directed towards it, while the upper and lower condyles were descending. And as for the lower ascending, to facilitate its removal against the direction of the inclination, and the upper and lower condyles would be pulled to Down and inferior to be pulled up.
و أما النخاع فهو جسم أبيض لين دسم دماغي منشؤه مؤخر الدماغ كما أشرنا إليه و هو خليفته ليتوزع منه الأعصاب و العضلات على الأعضاء ليفيدها الحس و الحركة فجملة ما ينشأ منه أحد و ثلاثون زوجا من العصب و فرد لا مقابل له
As for the marrow, it is a white, soft, creamy cerebral body that originates at the back of the brain, as we have mentioned, and it is its successor, from which nerves and muscles are distributed among the organs to benefit them with sense and movement. For the whole of it arises from thirty-one pairs of nerves, and one individual has no equal for it.
فالزوج الأول يخرج من الثقب الذي في الفقرة الأولى من فقار العنق و يصعد حتى يتفرق في عضل الرأس و الثاني يخرج مما بين الثقب الملتئم فيما بين الفقرة الأولى
The first pair emerges from the hole in the first vertebra of the neck vertebra and ascends until it separates into the muscle of the head, and the second pair emerges from what is between the healed hole in between the first vertebra.
و الثانية و يتصل بجلدة الرأس فيعطيها حس اللمس و بعضل العنق و عضل الخد فيعطيهما الحركة.
And the second, it connects to the skin of the head, giving it a sense of touch, and the muscles of the neck and the muscles of the cheek, giving them movement.
و الزوج الثالث مخرجه من الثقب الملتئمة فيما بين الفقرة الثانية و الثالثة و ينقسم قسمين فبعضه يصير إلى العضل المحرك للخد و بعضه يتفرق في العضل الذي بين الكتفين.
The third pair comes out from the healed foramen between the second and third vertebrae and is divided into two parts Some of it becomes the muscle that moves the cheek, and some of it separates into the muscle between the shoulders.
و الرابع منشؤه ما بين الفقرة الثالثة و الرابعة و ينقسم قسمين أحدهما في العضل الذي في الظهر و الآخر يأخذ إلى قدام و يتفرق في العضل الموضوع بحذائه و فوقه.
The fourth originates between the third and fourth vertebrae, and is divided into two parts, one of which is in the muscle in the back, and the other is taken to the front and separated in the muscle that is placed parallel to it and above it.
و الخامس يخرج فيما بين الفقرة الرابعة و الخامسة و ينقسم أقساما بعضها يصير إلى الحجاب و بعضها إلى العضل الذي يحرك الرأس و الرقبة و بعضها إلى عضل الكتف.
And the fifth comes out between the fourth and fifth vertebrae and is divided into sections, some of which reach the eyebrows, some of them to the muscle that moves the head and neck, and some of them to the shoulder muscle.
و السادس و السابع و الثامن تخرج ما بين الخامسة و السادسة و السابعة و الثامنة و ينقسم بعضها في عضل الرأس و الرقبة و بعضها في عضل الصلب و الحجاب ما خلا الثامن فإنه لا يأتي بالحجاب منه شيء و بعضها يصير إلى العضد و إلى الذراع و إلى
The sixth, seventh, and eighth come out between the fifth, sixth, seventh, and eighth, and some of them are divided into the muscle of the head and neck, and some of them are in the muscle of the shin and the veil, except for the eighth, because nothing comes of the eyebrows from it, and some of it reaches the upper arm and the arm, and to the shoulder.
الكتف فيتصل من السادس بعضه بعضل الكتف و يحرك العضد و بعضه بعضل أعالي العضد و ينيله الحس
And from the sixth it connects partly with the muscle of the shoulder and moves the humerus and partly with the muscle of the upper humerus, and it attains the sense.
و من السابع بعضه يصير إلى العضل الذي من العضد و به حركة الذراع و بعضه تفرق في جلد العضد الباقي و ينيله الحس و بعض من الثامن ينبت في جلدة الذراع فيعطيها الحس و بعضه يصير في عضل الذراع و يحرك الكف.
From the seventh part of it reaches the muscle of the humerus and through it the movement of the arm, and part of it separates in the skin of the remaining humerus and sensation reaches it, and some of it comes to be in the muscles of the forearm and moves the palm.
و الزوج التاسع يخرج ما بين الفقرة الثامنة و التاسعة و هما أول فقار الظهر و ينقسم بعضه في العضل الذي فيما بين الأضلاع و بعضه في عضل الصلب و بعضه ينزل إلى الكعب و ينبث فيه فينيله الحس و بعض الحركة.
And the ninth pair comes out between the eighth and ninth vertebrae, and they are the first vertebrae in the back, and some of it divides in the muscle that is between the ribs, and some of it is in the muscle of the backbone, and some of it goes down to the heel and oozes into it, and there is some feeling and some movement in it.
و العاشر يخرج ما بين الفقرة التاسعة و العاشرة و يصير منه جزء إلى جلد العضد فيعطيه الحس و باقيه ينقسم فيأخذ منه قسم إلى قدام فيتفرق في العضل الذي على البطن و بعضها يتفرق في عضل الظهر و الكتف و على نحو هذا يكون خروج العصب و تفرقه إلى الزوج التاسع عشر.
The tenth comes out between the ninth and tenth vertebrae, and part of it becomes to the skin of the humerus, giving it sensation, and the rest of it is divided, so a part is taken from it to the front, and it separates into the muscle that is on the abdomen, and some of it is separated into the muscle of the back and the shoulder. To the nineteenth pair.
و الزوج العشرون يخرج مما بين الفقرة التاسع عشر و العشرين و هي أول فقرات القطن و على هذا القياس إلى أن تخرج خمسة أزواج من بين هذه الفقار و يصير بعضها في القدام فيتفرق في العضل الذي على القطن و يتفرق بعضها في العضل الذي على المتن و يخالط الثلاثة الأزواج العليائية عصب ينحدر من الدماغ
And the twentieth pair comes out from between the nineteenth and twentieth vertebrae, which is the first of the lower back vertebrae, and according to this analogy, until five pairs come out from between these vertebrae, and some of them become in the feet, so they disperse in the muscle that is on the lower back, and some of them separate in the muscle that is on the back. The three pairs mingle with superior nerves descending from the brain.
و الزوجان اللذان تحت هذه الثلاثة الأزواج ينحدر منها شعب كبار إلى الساق حتى يبلغ طرف القدم و ثلاثة أزواج تخرج من فقرات العجز و تخالط القطنية و تنحدر منها إلى الساق و تتفرق في العضلات التي هناك و ثلاثة تخرج من نخاع العصعص مشتركة المخارج كالعنقية و فرد من آخره إذ الفقرة الأخيرة منه لا ثقبة فيها غير الوسطانية و كلها ينبث في القضيب و في عضل المقعدة و المثانة و الرحم و في غشاء البطن أو في العضل الموضوع بقرب هذه المواضع.
And the two pairs that are under these three pairs, from which large people descend to the leg until it reaches the tip of the foot, and three pairs come out from the sacrum vertebrae and fuse with the lumbar and descend from it to the leg and disperse into the muscles that are there, and three pairs come out of the coccyx marrow with joint exits such as the neck, and one of the end of it is that the last vertebrae of it has no hole in it other than the median, and all of it radiates into the penis, the buttock muscle, the bladder, the uterus, the abdominal membrane, or into the muscle placed near these places.
و أما الأضلاع فهي أربعة و عشرون عظما من كل جانب اثنا عشر كلها محدبة أطولها أوسطها سبع منها يتصل أحد طرفيها من خلف بفقار الظهر بزوائد منها و نقرات من الفقرات و ارتباط برباطات و حدوث مفاصل مضاعفة و من قدام بعظام القص برءوس غضروفية و تسمى أضلاع الصدر لاتصالها بالقص و اشتمالها على أحشاء الصدر و خمس منها يقطع دون الاتصال بالقص متقاصرة و رءوسها متصلة بغضاريف و تسمى ضلوع الخلف.
As for the ribs, they are twenty-four bones on each side, twelve, all of them convex, the longest and the middle being seven of them. One of its ends is connected from behind to the vertebral column by appendages from it and by the vertebrae of the vertebrae, and the connection with the ligaments and the occurrence of double joints and from the front of the sternum bones with cartilaginous heads, and they are called the ribs of the chest because they connect to the sternum and include the viscera of the chest, and five of them are cut without connection to the sternum, shortened, and their heads are connected by cartilages, and they are called the posterior ribs.
و إنما خلقت لتكون وقاية لما يحيط به من آلات التنفس و أعالي آلات الغذاء و لهذا جعل ما يحيط منها بالعضو الرئيس متصلا بالقص ليكون متحصنا به من جميع جهاته
Rather, it was created to be a protection for the breathing machines that surround it and the tops of the food machines, and for this reason He-azwj Made what surrounds it with the main organ connected to the sternum to be fortified with it from all sides.
و ما يلي آلات الغذاء جعل كالمحرزة من خلف حيث لا تدركه حراسة البصر و لم يتصل من قدام بل درجت يسيرا يسيرا في الانقطاع
And what follows the food machinery is made like a guard from behind, where the guard of sight does not perceive it, and it did not connect from in front, rather it moved a little by little in the interruption.
و جعل أعلاها أقرب مسافة ما بين أطرافها البارزة و أسفلها أبعد مسافة ليجمع إلى وقاية أعضاء الغذاء من الكبد و الطحال و غير ذلك توسيعا لمكان المعدة فلا ينضغط عند امتلائها من الأغذية و من النفخ.
And He-azwj Made the top of it the closest distance between its protruding edges, and the bottom of it the farthest distance to gather to protect the food organs from the liver and spleen and other things to expand the place of the stomach so that it would not be compressed when it was filled with food and from blowing.
و هذا هو السبب في تعددها كلها و كونها ذا فرج في الكل مع إعانة ذلك على جذب الهواء الكثير و تخلل العضلات المعينة في أفعال التنفس و غير ذلك.
This is the reason for their number, all of them, and their being with a hole in all along with that assisted by pulling a lot of air and permeate the specific muscles in the acts of breathing and other than that.
الفصل الخامس في تشريح الصدر و البطن و ما اشتمل عليه من الأحشاء و اليدين.
The fifth chapter – regarding the anatomy of the chest, and the abdomen, and what is contained upon it from the viscera and the hands
أما القص فهو سبعة عظام على عدد أضلاع الصدر متصلة بها و هي عظام هشة موثوقة و قد اتصل بآخرها غضروف عريض يشبه الخنجر يسمى خنجريا و إنما جعلت هشة لتكون أخف و الحركات الخفيفة التي بها أسهل و ليتحلل منها البخار و لا يحتقن فيها و وثاقة مفاصلها لئلا ينضغط عن ضاغط أو مصادم فينضغط القلب و الخنجري جنة لفم المعدة.
As for the sternum, it is connected to seven bones on the ribs of the chest. Rather, it was made fragile so that it would be lighter, and the light movements with which it was made easier, for the vapor to dissolve from it and not to become congested in it, and to keep its joints tight so that it would not be pressed by a compressor or an impactor, and the heart and the dagger would be compressed as a shield for the mouth of the stomach.
و أما الترقوة فعظم موضوع على كل واحد من جانبي أعلى القص فيه طول و انحداب إلى الجانب الوحشي و تقعير إلى الجانب الإنسي يتصل أحد رأسيه بالقس و الآخر برأس الكتف فيرتبط به الكتف و بهما جميعا العضد و رأسه الآخر عريض و ينفذ في مقعره العروق الصاعدة إلى الدماغ و العصب النازل منه و هو وقاية لهما.
As for the clavicle, it is a bone placed on each side of the top of the sternum, having length and curvature to the lateral side, and concavity to the medial side. One of its heads connects to the arch and the other to the head of the shoulder, to which the shoulder is attached, and to both of them are the humerus, and its other head is wide, and the ascending veins penetrate into its concave into the brain and the nerve descending from it, and it is a protection for them.
و أما الكتف فعظم طرفه الوحشي إلى الاستدارة يستدق من ذلك الطرف و يغلظ فيحدث عليه نقرة غير غائرة يدخل فيها طرف العضد للدور و لها زائدتان تمنعان العضد عن الانخلاع إحداهما إلى فوق و من خلف و يسمى منقار الغراب و بها رباط الكتف مع الترقوة و الأخرى إلى أسفل و من داخل
As for the shoulder, the bone of its lateral end to the roundness tapers from that end and thickens, causing a non-deep dimple, into which the tip of the humerus enters the round. And it has two appendages that prevent the humerus from dislocating, one of them upward and from behind, and it is called the beak of the crow, and it has the ligament of the shoulder with the collarbone and the other to below and from the inside.
ثم لا يزال يستعرض كلما أمعنت في الجهة الإنسية ليكون اشتمالها الوافي أكثر حتى ينتهي إلى غضروف مستدير الطرف يتصل بها و على ظهره زائدة كالمثلث يسمى عير الكتف قاعدته إلى الجانب الوحشي و زاويته إلى الإنسي حتى لا يختل سطح الظهر بإشالة الجلد و تألمه عن المصادمات و هي بمنزلة السنسنة للفقرات مخلوقة للوقاية.
Then it continues to show the more you look at the medial side so that its adequate inclusion is more until it ends with a round cartilage that connects with it and on its back an appendage like a triangle called the shoulder blade, its base to the lateral side and its angle to the medial so that the surface of the back is not disturbed by stretching and pain of the skin for clashes, which is like a tooth of the vertebrae created for safety.
و إنما خلق الكتف لأن يتعلق به العضد فلا يكون ملتزقا بالصدر و لأن يسلس به حركات اليدين و لا يضيق مجالهما و أن يكون جنة و وقاية ثانية للأعضاء المحصورة في الصدر و يقوم بدل سناسن الفقرات و أجنحتها.
The shoulder was created because the humerus is attached to it, so that it is not attached to the chest, and because it evens out the movements of the hands and does not narrow their space, and that it is a shield and a second protection for the members confined to the chest and replaces the spines and wings of the vertebrae.
و أما العضد فهو عظم مستدير مثل أنبوبة قصب مدور مجوف مملوء مخا محدب إلى الوحشي مقعر إلى الإنسي ليكن بذلك ما ينتضد عليه من العضل و العصب و العروق و ليجود تأبط ما يتأبطه الإنسان و إقبال إحدى اليدين على الأخرى و طرفه الأعلى المحدب يدخل في نقرة الكتف بمفصل رخو غير وثيق جدا تضمه رباطات أربعة و بسبب الرخاوة يعرض له الخلع كثيرا
As for the humerus, it is a round bone like a reed tube, a round, hollow, filled with a marrow, convex to the lateral, concave to the medial, so that the muscles, nerves, and veins that are overlapped over it, and so that the armpits of the human arm are present, and one hand is approaching the other, and its convex upper end enters the fovea of the shoulder. With a loose joint that is not very close, joined by four ligaments, and because of the looseness, it is frequently subjected to dislocation.
و إنما جعل رخوا لتسلس الحركة في الجهات كلها مع عدم الاحتياج إلى دوام هذه الحركة و كثرتها ليخاف انتهاك الأربطة أو تخلعها بل العضد في أكثر الأحوال ساكن و سائر اليد متحركة
Rather, it was made loose for the smooth movement of the movement in all directions, with no need for the continuity of this movement and its abundance in order to fear the violation of the ligaments or their dislocation. Rather, the humerus in most cases is not moving and the rest of the hand is moving.
و أما طرفه السافل فإنه قد ركب عليه زائدتان متلاصقتان فالتي تلي الجانب الإنسي منهما أطول و أدق و لا مفصل لها مع عظم آخر و ليس يرتبط بها شيء لكنها وقاية للعروق و العصب التي تأتي اليد
As for its lower end, it has two adjoining appendages attached to it. The one that follows the medial side of them is longer and narrower and has no joint with another bone, and nothing is connected to it, but it is a protection for the veins and nerves that come to the hand.
و الأخرى التي تلي الجانب الوحشي يتم بها مفصل المرفق و فيما بين هاتين الزائدتين حز شبيه بحز البكرة عند نهايته نقرتان من قدام و من خلف تسميان عتبتين فالتي إلى قدام مسواة مملسة لا حاجز عليها
And the other that follows the lateral side by which the elbow joint is completed, and between these two appendages a notch similar to a pulley notch, at its end, two pits in front and behind are called two lintels.
و الأخرى و هي الكبرى أنزل إلى تحت و غير مستدير الحز لكنه كالجدار المستقيم إذا تحرك فيها رأس عظم الساعد إلى الجانب الوحشي و وصل إليه وقف.
And the other, which is the largest, is lowered and is not rounded, but it is like a straight wall, if in it the head of the forearm bone moves to the lateral side and reaches it and stands.
و أما الساعد فهو مؤلف من عظمين متلاصقين طولا و يسميان الزندين و الفوقاني الذي يلي الإبهام منها أدق لأنه محمول و يسمى الزند الأعلى و السفلاني الذي يلي الخنصر أغلظ لأنه حامل و يسمى الزند الأسفل و جملتها تسمى ذراعا
As for the forearm, it is composed of two bones attached to each other in length, and they are called the ulna, and the superior ulna that follows the thumb is more precise because it is portable and is called the upper ulna, and the inferior ulna that follows the pinkie is thicker because it is bearing, and it is called the lower ulna, and its entirety is called a cubit (forearm).
و بالأعلى تكون حركة الساعد على الالتواء و الانبطاح و لهذا خلق معوجا كأنه يأخذ من الجهة الإنسية و يتحرف يسيرا إلى الوحشية ليحسن استعداده للحركة الالتوائية.
At the top, the movement of the forearm is twisting and lying down, and for this reason it creates a crooked position as if it were taking from the medial side and slightly deviated to the lateral aspect to improve its readiness for torsional movement.
و بالأسفل تكون حركة الساعد إلى الانقباض و الانبساط و لهذا خلق مستقيما ليكون أصلح لهما و دقق الوسط من كل منهما لاستغنائه بما يحفه من العضل الغليظة عن الغلظ المثقل و غلظ طرفاهما لحاجتهما إلى كثرة نبات الروابط عنهما لكثرة ما يلحقهما من المصاكات و المصادمات العنيفة عند حركات المفاصل و تقربهما عن اللحم و العضل.
And at the bottom, the movement of the forearm is towards contraction and relaxation, and for this reason, it was created straight to be more suitable for them, and the middle of each of them was narrowed, as it suffices with the thick muscles that surround it from the heavy weight, and their ends are thickened due to their need for a large number of connections between them due to the large number of clashing and violent clashes during their movements of the joints and bring them closer to meat and muscle.
و الزند الأعلى في طرفه نقرة مهندمة فيها لقمة من أطراف الوحشي من العضد و يرتبط فيها برباطات و بدورانها في تلك النقرة تحت الحركة المنبطحة و الملتوية.
And the upper ulna at its end is a well-groomed fovea with a condyle of the lateral ends of the humerus, and connected to it by ligaments, and its rotation in that fovea is under the flat and torsion movement.
و أما الزند الأسفل فله زائدتان بينهما حز يتهندم في الحز الذي على طرف العضد و منهما يلتئم مفصل المرفق فإذا تحرك الحز إلى خلف و تحت انبسط اليد و إذا اعترض الحز الجداري من النقرة الحابسة للقمة حبسها و منعها عن زيادة انبساط فوقف العضد و الساعد على الاستقامة
As for the lower ulna, it has two appendages between them, a notch that reconciles the incision on the tip of the humerus, and from these it heals the elbow joint. If the incision moves behind and under the extension of the hand, and if the parietal incision intercepts the fovea that retains the apex, it locks it and prevents it from extending further, so the humerus and forearm stop straightening.
و إذا تحرك أحد الحزين على الآخر إلى قدام و فوق انقبضت اليد حتى يماس الساعد العضد من الجانب الإنسي و القدام و طرفا الزندين من أسفل يجتمعان معا كشيء واحد و يحدث فيهما نقرة واسعة مشتركة أكثرها في الزند الأسفل و ما يفصل عن الانتقار يبقى محدبا مملسا ليبعد عن منال الآفات.
And if one humerus moves over the other to the front and above, the hand is clenched until the forearm touches the humerus from the medial side and the foreleg, and the two ends of the ulna from below come together as one thing, and a wide dimple occurs in them, most of which are common in the lower ulna, and what separates from the ulna remains convex, it is smoothed to keep out of reach of pests.
و أما الرسغ و المشط فالرسغ مؤلفة من ثمانية أعظم مدورة منضودة في صفين و هي عظام صلبة عديمة المخ مقببة الشكل تقبيبا تلتئم من اجتماعها هيئة موافقة لما ينبغي أن يكون الرسغ عليه.
As for the wrist and the comb, the wrist is made up of eight rounded bones stacked in two rows, and they are solid, brainless, dome-shaped bones that heal from their meeting in a conformation with what the wrist should be.
و المشط مؤلف من أربعة أعظم متصلة بأعظم الرسغ بأربطة موثقة و الصف الأعلى من الرسغ و هو الذي يلي الساعد ثلاثة عظام موثوقة المفاصل و عظامه أدق ثم رءوسها التي تلي الساعد أدق و أشد تهندما و اتصالا كأنها واحدة و رءوسها التي تلي الصف الأسفل أعرض و أقل تهندما و اتصالا و الصف الأسفل أربعة عظام بعدد عظام المشط لاتصالها بها
The metacarpus is composed of four bones connected to the largest of the wrist by binding ligaments, and the upper row of the wrist, which is next to the forearm, has three securely jointed bones. Its bones are finer, then its heads that follow the forearm are finer, more well-groomed and connected, as if they were one, and its heads that follow the lower row are wider, less well-groomed and more connected, and the lower row is four bones, as many as the metacarpal bones connected to them.
و أما العظم الثامن فليس مما يقوم صفي الرسغ بل خلق لوقاية عصبة تلي الكف و عظام المشط متقاربة من الجهة التي تلي الرسغ ليحسن اتصالها بعظام كالمتصلة المتلاصقة و تنفرج يسيرا في جهة الأصابع ليحسن اتصالها بعظام منفرجة متبائنة
As for the eighth bone, it is not what straightens the wrist. Rather, it was created to protect the band following the palm, and the metacarpal bones close together from the side following the wrist, in order to improve their connection with bones such as the adjoining ones, and slightly apart on the side of the fingers, to improve their connection with the different distal bones.
و للرسغ مع الساعد مفصلان أحدهما للانبساط و الانقباض و هو أكبرهما يحدث من تهندم عظام الرسغ في النقرة المشتركة بين طرفي الزندين و الآخر للالتواء و يحدث من تهندم زائدة تنبت على طرف الزند الأسفل على الخنصر في نقرة وقعت في طرف عظم الرسغ محاذية لها فتدور النقرة على الزائدة و يلتوي الرسغ و ما يتصل بها.
The wrist and the forearm have two joints, one of which is for relaxation and contraction, and the largest of them occurs from the fraying of the bones of the wrist in the fovea common between the two ends of the ulna, and the other for torsion, and it occurs from an excess of rubbing that grows at the end of the lower ulna on the little pinkie in a dimple that falls at the end of the wrist bone adjacent to it, and the fovea rotates on the vertebrae and twists the wrist and what is related to it.
و مفصل الرسغ مع المشط يلتئم بنقر في أطراف عظام الرسغ يدخلها زوائد من عظام المشط قد ألبست غضاريف و هذه العظام كلها موثقة المفاصل مشدودة بعضها ببعض لئلا تتشتت فتضعف عند ضبط الكف لما يحويه و يحبسه حتى لو كشفت جلدة الكف لوجدتها كأنها متصلة بعد فصولها عن الحسن و مع وثاقتها مطاوعة لانقباض يسير و في جميع عظام الرسغ و المشط تقعير من جانب الكف يمكن الكف بتلك المطاوعة و هذا التقعير من قبض المستديرات و ضبط السيالات.
The joint of the wrist with the metatarsus is gathered by clicking into the ends of the wrist bones, inserted by appendages of the metacarpal bones that have been covered with cartilage, and these bones are all attached to the joints, taut with each other so that they do not scatter and weaken when the palm is caught by what it contains and holds it, even if the skin of the palm was revealed. You would find it as if it were connected after its separation – from Al-Hassan. With its tightness, it is subject to a slight contraction, and in all the bones of the wrist and metacarpus, it is concave from the side of the palm.
و أما الأصابع فكل واحد منها مخلوقة من ثلاثة عظام تسمى بالسلاميات و السفلانية منها أعظم و الفوقانية أدق و أصغر على التدريج ليتحسن نسبة ما بين الحامل و المحمول و عظامها مستديرة لتتوقى الآفات و جعلت صلبة عديمة التجويف و المخ مقعرة الباطن محدبة الظاهر لتكون أقوى في القبض و الضبط و الجر.
As for the fingers, each one of them is made of three bones called the phalanges, and the lower ones are greater, and the superior ones are finer and smaller gradually, so that the ratio between the bearing and the portable improves, and its bones are round to prevent lesions, and it is made solid without a cavity, and the brain is concave, the inner convex, outwardly, to be stronger in grip, and the tuning and the pulling.
و الوسطى أطول ثم البنصر ثم السبابة ثم الخنصر لتستوي أطرافها عند القبض و لا تبقى فرجة و ليتقعر هي في الراحة و يشتمل على المستدير المقبوض عليه.
The middle is longer, then the ring finger, then the index finger, then the little finger so that its ends are flat when caught and there is no recess, and so that it is concave at rest, and it includes the rounded one that is caught.
و وصلت سلامياتها كلها بحروف و نقر متداخلة بينها رطوبة لزجة ليدوم بها الابتلال و لا تجففها الحركة و تشتمل على مفاصلها أربطة قوية و تتلاقى بأغشية غضروفية و يحشو الفرج في مفاصلها لزيادة الاستيثاق عظام صغار تسمى سمسمانية و جعل باطنها لحميا لتتطامن تحت الملاقيات المقبوضة و لم يجعل كذلك من خارج لئلا يثقل و لتكون حالة الجمع سلاحا موجعا و وفرت لحومها لتهندم جيدا عند التقاء كالمتلاصق.
And all its phalanges are joined by ridges and mortises, intertwined with viscous moisture, so that the wetness lasts, and movement does not dry them out. Its joints include strong ligaments and converge with cartilaginous membranes. The vulva is stuffed in its joints to increase the consistency of small bones called sesamoids. And he made its interior fleshy to rest under the captured encounters, and he did not make it like that from the outside, lest it be heavy, and the condition of the copulation would have been painful, and its flesh was spared to be well-groomed when meeting as close to one another, like the adjoining.
و لم تخلق في الأصل لحمية خالية من العظام و إن كان قد يمكن مع ذلك اختلاف الحركات كما لكثير من الدود و السمك إمكانا واهيا لئلا تكون أفعالها واهية و أضعف ما يكون للمرتعشين و لم تخلق من عظم واحد لئلا تكون أفعالها متعسرة كما يعرض للمكزوزين.
And it was not originally created for a flesh devoid of bones, although it may be possible with that to differ in movements, as for many worms and fish, a weak possibility, lest its actions be weak, and the weakest that can be for the trembling, and it was not created from a single bone, lest its actions be difficult, as is exposed to the crippled.
و اقتصر على عظام ثلاثة لأنه إن زيد في عددها و أفاد ذلك زيادة عدد حركات لها أورث لا محالة وهنا و ضعفا في ضبط ما يحتاج في ضبطه إلى زيادة وثاقة و كذلك لو خلقت من أقل من ثلاثة مثل أن تخلق من عظمين كانت الوثاقة تزداد و الحركات تنقص عن الكفاية و الحاجة إلى التصرفات المتفننة أمس منها إلى الوثاقة المجاوزة للحد و لم يجعل لبعضها عند بعض تحديبا و لا تقعيرا لتكون كأنها شيء واحد إذا احتيج إلى أن يحصل منها منفعة عظم واحد
And He-azwj Confined it to three bones, because if their number was increased, and this benefited an increase in the number of movements, they would inevitably be inherited, here and there, and weakness in controlling what needs in controlling it to increase its strength. It detracts from the sufficiency and the need for the elaborate behaviours of more than it to the bonding that exceeds the limit, and He-azwj did not Make some of them grooving to the other, and not stooping, so that they would be as if they were one thing if it was necessary to obtain from them the benefit of a single bone.
و جعل للإبهام و الخنصر تحديبا في الجانب الوحشي الذي لا يلقاه إصبع لتكون بجملتها عند الانضمام كالمستدير الذي يقي من الآفات و لم يربط الإبهام بالمشط لئلا يضيق البعد بينه و بين سائر الأصابع و يكون عدلا لسائر الأصابع الأربع فإذا اشتمل الأربعة من جهة على شيء صغير و عاونها الإبهام بأن يحفظها على هيئة الاشتمال عادلت قوة الإبهام في ضبط ذلك الشيء قوى الأربعة و ليكون الإبهام من وجه آخر كالصمامة على ما يقبضه الكف
And he made the thumb and the little finger a protrusion on the lateral side that a finger does not meet, so that when joined together, it would be like a roundabout that protects against lesions. If, on the one hand, the four include a small thing, and the thumb helps it to preserve it in the form of inclusion, the power of the thumb in controlling that thing equals the powers of the four, and the thumb, on the other hand, like a valve on what the palm grasps.
و لو وضع في غير موضعه لبطلت منفعته و لو وضع إلى جانب الخنصر لما كانت اليدان كل واحدة منهما مقبلة على الأخرى فيما يجتمعان على القبض عليه و أبعد من هذا لو وضع من خلف أو على الراحة.
And if it was not placed in its place, its benefit would be nullified, and if it was placed next to the pinkie, the two hands would not be facing each other while they meet to arrest it, and further from this if it was placed from behind or upon the palm.
و أما الظفر فهو عظم لين دائم النشوء لأنه ينسحق دائما كالسن و إنما خلق ليكون سندا للأنامل لئلا تنعطف و لا تنضغط عند الشد على الشيء فيوهن و ليتمكن به الإصبع من لقط الأشياء الصغيرة و من الحك و التفتية و ليكون سلاحا في بعض الأوقات و هذا في غير الإنسان أظهر و خلق مستدير الطرف ليشق بعض الأشياء و يقطع به ما يهون قطعه و لينا ليتطامن تحت ما يصاكها فلا يتصدع.
As for the nail, it is a soft bone that is permanently emerging because it is always crushed like a tooth, but it was created to be a support for the fingertips so that they do not bend and do not press when tightening on the thing, so that it weakens and so that the finger is able to catch small things and from scratching and ripping and to be a weapon at times, and this in a person other than the human being, is more apparent and is created with a rounded edge to cleave some things and cut with it what is easy to cut and soft so that it rests under what is sewn together so that it does not crack.
و أما ماهية الصدر فبيانها أن تجويف البطن كله من لدن الترقوة إلى عظم الخاصرة ينقسم إلى تجويفين عظيمين أحدهما فوق يحوي الرئة و القلب و الثاني أسفل يحوي المعدة و الأمعاء و الكبد و الطحال و المرارة و الكلى و المثانة و الأرحام و يفصل بين هذين التجويفين العضو المسمى بالحجاب و هذا الحجاب يأخذ من رأس القصر و يمر بتأريب إلى أسفل في واحد من الجانبين حتى يتصل بفقار الظهر عند الفقرة الثانية عشر و يصير حاجزا بين ما فوقه و ما تحته.
As for the nature of the chest, its explanation is that the entire abdominal cavity, from the collarbone to the flank bone, is divided into two great cavities, one above containing the lung and heart, and the second below, containing the stomach, intestines, liver, spleen, gallbladder, kidneys, bladder and wombs, called the barrier. And this barrier takes from the head of the cranium and passes through a rib downward in one of the two sides until it connects to the vertebrae of the back at the twelfth vertebra and becomes a barrier between what is above it and what is below it.
ثم ينقسم هذا التجويف الأرفع إلى قسمين يفصل بينهما حجاب آخر و يمر في الوسط حتى يلصق أيضا بفقار الظهر و يسمى هذا التجويف الأعلى كله صدرا و حده من فوق الترقوتين إلى الحجاب القاسم للبطن عرضا.
Then this upper cavity is divided into two parts, separated by another veil, and passes in the middle until it is also attached to the vertebral column. This entire upper cavity is called the chest, and its unit is from above the collarbones to the diaphragm that divides the abdomen in width.
و إنما خلق الصدر من أجل التنفس و ذلك لأنه إذا انبسط جذب الرئة و بسطها و إذا انبسطت الرئة اجتذبت الهواء من خارج و كان ذلك أحد جزئي التنفس و هو تنشق الهواء ثم إن الصدر ينقبض فتنقبض الرئة و يكون بانقباضها إخراج النفس و هو الجزء الثاني.
And the chest was created for the purpose of breathing, and that is because if it expanded, the lung was drawn and expanded, and if the lung was flattened, it would attract air from outside, and that was one of the two parts of breathing, which is the inhalation of air. Then the chest contracts and the lung contracts, and with its contraction, the breath is expelled, which is the second part.
و إنما احتيج إلى تنشق الهواء الخارج ثم إخراجه لترويح القلب و تعديل حرارته و إمداد الروح بجوهر ملائم له فإن الهواء يصير مركبا للروح منفذا له مثل ما يصير الماء المشروب مركبا للغذاء فالهواء الذي يستنشق يصل منه إلى القلب في المنافذ التي بينها و بين القلب فإذا سخن ذلك الهواء الذي اجتذب احتيج إلى إخراجه و الاستبدال به فانقبض الصدر و قبض الرئة ثم عاد فانبسط و بسط الرئة فدخلها هواء آخر على مثال الزقاق التي ينفخ بها النار فإنها إذا انبسطت امتلأت من الهواء ثم إذا انقبضت انفرغت.
Rather, it was necessary to inhale the outgoing air and then expel it to recreate the heart, adjust its temperature, and supply the soul with an essence suitable for it. Air becomes a compound for the soul as an outlet for it, just as drinking water becomes a compound for food. If that air that was attracted, heated up, it needs to be expelled and replaced with it, so the chest contracts and the lung contracts, then it returns and expands and stretches the lung, and another air enters it, like the alley through which the fire was blown, for if it was flattened, it would be filled with air, then if it contracted, it would be deflated.
و أما الرئة فإن قصبتها تنتهي من أقصى الفم على ما ذكرنا حتى إذا ما جاءت إلى ما دون الترقوة انقسمت قسمين و ينقسم كل قسم منها أقساما كثيرة و انتسج و احتشى حواليها لحم أبيض رخو متخلخل هوائي غذاؤه دم في غاية اللطافة و الرقة فيملأ القصبة و الفرج التي بين شعبها و شعب العروق التي هناك فصار من جملة القصبة المنقسمة و العروق التي تحتها.
As for the lung, its bronchus ends at the end of the mouth, as we mentioned, even if it comes to below the collarbone, it is divided into two parts, and each part of it is divided into many parts and is woven and stuffed around it with white, loose, rickety flesh whose food is blood of the gentlest and tenderness, which fills the trachea and the vulva. which is between its branches and the branches of the veins that are there, and it became from the sum of the divided veins and the veins under it.
و اللحم الذي يحتشي حواليها بدن الرئة و نصفه في تجويف الصدر الأيمن و الآخر في الأيسر فهي ذات شقين في جزئي الصدر لكي يكون التنفس بآلتين فإن حدث على واحد منهما حادثة قام الآخر بما يحتاج إليه كالحال في العينين و جللت بغشاء عصبي ليحفظها على وضعها و ليفيدها حسا ما.
And the meat that surrounds the body of the lung and half of it is in the right chest cavity and the other is in the left. If an accident occurs to one of them, the other does what he needs, such as the case in the eyes, and it is covered by a nervous membrane to preserve it in its position and to benefit it with some sensory feeling.
و إنما تخلخل لحمها لينفذ فيه الهواء الكثير فوق المحتاج إليه للقلب ليكون للحيوان عند ما يغوص في الماء و عند ما يصوت صوتا طويلا متصلا يشغله عن التنفس و جذب الهواء و عند ما يعاف الإنسان استنشاق هواء منتن أو هواء مخلوط بدخان أو غبار هواء معد يأخذه القلب و أن يكون معينا بالانقباض على دفع الهواء الدخاني و على النفث.
Rather, its flesh is fragrant so that the air in it can penetrate a lot more than what is needed by the heart, so that it is for the animal when it is submerged in the water, and when it makes a long continuous sound that distracts it from breathing and attracting the air, and when the person is relieved of inhaling stinky air or air mixed with smoke or dust, the prepared air it takes, the heart should be certain by contraction to push out the smoky air and to exhale.
و سبب بياض لحمها هو كثرة تردد الهواء فيه و غلبته على ما يغتذي به و إنما تشعب شعبا لئلا يتعطل التنفس لآفة تصيب إحدى الشعب و لا رئة للسمك و إنما يتنفس بالهواء من طريق الأذنين.
The reason for the whiteness of its flesh is the high frequency of air in it and its predominance over what it feeds on, but it is divided into branches so that breathing is not disrupted by a calamity that mighty afflict one of the branches. And there are not lungs for the fish and it breathes the air from the path of the ears.
و أما قصبة الرئة فمؤلفة من غضاريف كثيرة منضود بعضها فوق بعض مربوط بعضها إلى بعض برباطات بعضها دوائر تامة و هي التي في داخل الرئة و بعضها نصف دائرة و هي التي تجاور المريء و تماسه في فضاء الحلق و بين كل اثنين منها فرجة و يجللها
As for the trachea of the lung, it is made up of many cartilages, some of them stacked on top of each other, connected to each other by ligaments, some of which are complete circles, and they are inside the lung, and some are semi-circular, and they are the one that adjoins the oesophagus and touches it in the space of the throat, and between each two of them there is a gap and it crosses it.
غشاءان يجريان عليها و يشملان الفرج التي بينها و يصلان بين طرفي أنصافها داخلا و خارجا و إنما جعلت غضروفية لتبقى مفتوحة و لا تنطبق و لتكون صلابته سببا لحدوث الصوت أو معينا فيه.
Two membranes run over it and include the vulva that is between it and connect the two ends of its halves inside and outside, but they are made cartilaginous so that they remain open and do not fit, and so that its hardness is a reason for the occurrence of sound or a helper in it.
و إنما كثرت لئلا يشملها الآفة و إنما ربطت بأغشية لتتسع تارة و تجتمع أخرى عند الاستنشاق و التنفس فإن القابل للتمدد و الاجتماع هو الغشاء دون الغضروف و إنما لاقت المريء بجانبها الناقص و بالغشاء ليندفع عند الازدراد عن وجه اللقمة النافذة إذا احتاج المريء إلى التمدد و الاتساع
And rather, they were multiplied so that the lesion would not be covered by it; and rather, they were tied with membranes to expand sometimes and gather at other times when inhaling and breathing, for what is capable of expansion and meeting is the membrane without the cartilage, but it meets the oesophagus with its missing side and the membrane to push away from the face of the penetrating bite if the oesophagus needs to expand and widen.
فينبسط إلى الغشاء و يأخذ حظا من فضاء القصبة فيتسع و ينفذ اللقمة بسهولة فيكون تجويف القصبة حينئذ معينا للمريء عند الازدراد و جعل الغشاء الداخلاني أصلب و أشد ملاسة ليقاوم حدة النوازل و النفوث الردية و الدخان المردود من القلب و لئلا يسترخي عن وقوع الصوت.
It flattens into the membrane and takes a portion from the space of the stalk It expands and penetrates the bite easily, so the cavity of the trachea will then be a support for the oesophagus when it grows, and the inner membrane is made harder and smoother in order to resist the sharpness of the storms, the bad breath and the smoke coming from the heart, and so that it does not relax from the occurrence of the sound.
و إنما انقسمت في داخل الرئة أقساما كثيرة لينفذ فيها الهواء الكثير و يستعد فيها للقلب و منفعتها في إعداد الهواء للقلب مثل منفعة الكبد في إعداد الغذاء لجميع البدن و إنما ضيقت فوهاتها لينفذ فيها النسيم إلى الشرايين المؤدية إلى القلب بالتدريج و أن لا ينفذ فيها الدم فيحدث نفث الدم.
However, inside the lung, it was divided into many sections so that a lot of air could penetrate into them and prepare the heart in them, and its benefit in preparing air for the heart is like the benefit of the liver in preparing food for the whole body. And rather it’s orifices are narrowed so that the breeze penetrates through it to the arteries leading to the heart gradually, and that the blood does not penetrate into them, thus causing blood spitting.
و أما القلب فهو مؤلف من لحم و عصب و غضروف و أوردة و شرايين تنبت منه و رباطات يتعلق هو بها و غشاء ثخين يغشى به للوقاية غير ملاصق له إلا عند أصله لئلا ينضغط عند الانبساط
As for the heart, it is composed of flesh, nerves, cartilage, veins and arteries that sprout from it, ligaments that are attached to it, and a thick membrane that covers it for protection and is not attached to it except at its origin, lest it be compressed when diastolic.
أما لحمه فصلب غليظ منتسج من ثلاثة أصناف من الليف اللحمي الطويل الجاذب و العريض الدافع و المورب لتكون له أصناف الحركات و الأفعال و صلابته لئلا ينفعل بالسرعة و ليكون أبعد عن قبول الآفات و هو صنوبري الشكل قاعدته إلى فوق منها تنبت الشرايين و عرض ليكون في المنبت وفاء بالنابت و غضروفه أساس له وثيق و هو كالقاعدة له.
As for its flesh, it is solid, thick, woven from three types of fleshy fibrous, long, attractive, broad, motivating, and edging, so that it has different types of movements and actions and its rigidity so that it does not get excited by speed and to be farther from accepting pests. Fulfilment of the plant and its cartilage has a solid basis, and it is like the rule for it.
و له تجاويف ثلاثة تسمى البطون اثنان منها كبيرتان و الثالث في الوسط صغير يسمى بالدهليز و الأيمن وعاء لدم متين مشاكل لجوهره
It has three cavities called bellies, two of which are large, and the third in the middle is small, called the vestibule, and the right is a solid blood vessel that has problems with its core.
و الأيسر وعاء للروح و الدم الرقيق و خص بزيادة تصلب لعدم الأمن من تحلل ما فيه و ترشحه للطافة أحدهما و رقة الآخر بخلاف الأيمن
And the left one is a container for the soul and gentle blood, and it is distinguished by increasing hardening of insecurity from the dissolution of what is in it and its filtering for subtlety of one and the tenderness of the other in contrast to the right.
و الأوسط منفذ بينهما له انضمام و انفراج بحسب انبساط القلب و انقباضه بهما ينفذ كل من صنفي الدم فيه و يختلط أحدهما بالآخر و يعتدلان فيه و قياسه من البطنين في المنفذية و التصرف قياس البطن الأوسط من الدماغ بين المقدم و المؤخر.
And the middle one is pierced between them, it joins and diverges according to the relaxation and systole of the heart with them both types of blood penetrate into it and one of them mixes with the other and they are equal in it and its measurement is from the two abdomens in the penetration and the disposition is the measurement of the middle abdomen of the brain between the front and the back.
و للأيمن فوهتان يدخل من إحداهما العروق النابتة من الكبد و ينصب منه الدم فيه و الأخرى يتصل بالرئة و هي الوريد الشرياني و للأيسر أيضا فوهتان إحداهما فوهة الشريان العظيم الذي منه تنبت شرايين البدن كلها و الثانية فوهة الشريان الذي يتصل بالرئة و فيها يكون نفوذ الهواء من الرئة إلى القلب و هو الشريان الوريدي و عليها زائدتان شبيهتان بالأذنين تقبلان الدم و النسيم من المنافذ و العروق و ترسلان إلى القلب جرمهما أرق من لحم القلب ليحسن إجابتهما إلى الحركات و فيهما مع رقتهما صلابة ليكون أبعد عن قبول الآفات.
The right has two orifices, one of which enters the veins that emanate from the liver and pours blood into it, and the other connects to the lung, which is the arterial vein. The left also has two orifices, one of them is the orifice of the great artery from which all the arteries of the body sprout, and the second is the orifice of the artery that connects with the lung and in it the air permeates from the lung to the heart, and it is the venous artery, and on it are two appendages similar to the ears that accept blood and breeze from the outlets and veins, and they send to the heart their body is thinner than the flesh of the heart to improve their response to movements, and in them, with their tenderness, are hardening to be farther from accepting calamities.
و الرئة مجللة للقلب ليمنع من أن يلقاه عظام الصدر من قدام و هو موضع صلابة جوهره لا يحمل ألما و ورما لشرفه و عظمه و صغره يكون في الأكثر سببا للجرأة و الجبن لقوة الحياة و ضعفها و مما يوجد بخلاف ذلك فالسبب فيه قلة الحرارة بالنسبة إلى جثته أو كثرتها و قد يوجد في قلب بعض الحيوانات الكبير الجثة عظم و خصوصا في الجمل و البقر و هو مائل إلى الغضروفية و الصلب ما يوجد من ذلك في الفيل.
And rather, placing of the heart in the chest is because it is the fairest place in the body and is the most straightforward and leans to the left a little in order to keep it away from the liver, so that it does not collect all the hot on one side, and it should be on the left side, because the spleen is on that side and it is not itself full of heat, so that the liver and the hollow veins from which sprout a wide place, and the expansion of the place for the liver is more important than the expansion of the spleen because it is more honourable.
و إنما وضع القلب في الصدر لأنه أعدل موضع في البدن و أوفقه و ميل إلى اليسار قليلا لكي يبعد عن الكبد فلا يجمع الحار كله في جانب واحد و أن يعدل الجانب الأيسر لأن الطحال في ذلك الجانب و ليس هو بنفسه كامل الحرارة و لكي يكون للكبد و العروق الأجوف النابت منه مكان واسع و توسع المكان للكبد أولى من توسعه للطحال لأنه أشرف.
And the lung encircles the heart to prevent the breastbone from meeting it from in front, and it is the place of the solidity of its core, and its weakness and other than that, the reason for it is the lack of heat in relation to its corpse or its abundance, and there may be found in the heart of some large corpses animals, especially in camels and cows, and it is inclined to cartilaginous and steel, what is found in the elephant.
و أما الشرايين فمنبتها التجويف الأيسر من القلب كما أشرنا إليه و ذلك لأن الأيمن أقرب إلى الكبد فيشتغل بجذب الغذاء أو استعماله و يخرج من هذا التجويف شريانان أحدهما أصغر و هو الشريان الوريدي المتصل بالرئة و الآخر أكبر كثيرا و هو حين يطلع تتشعب منه شعبتان يصير أحدهما إلى التجويف الأيمن من تجويفي القلب و هي أصغر الشعبتين و الآخر يستدير حول القلب كما يدور ثم يدخل إليه و يتفرق فيه.
As for the arteries, they are produced by the left cavity of the heart, as we have indicated, because the right one is closer to the liver, and it works by attracting or using food, and two arteries emerge from this cavity, one of them is smaller and is the venous artery connected to the lung, and the other is much larger, and when it emerges, two branches branch out from it, one of which becomes the right cavity of the two heart cavities, which is the smallest of the two branches, and the other goes around the heart as it rotates, then enters it and separates in it.
ثم إن الباقي من العروق النابتة من تجويف القلب الأيسر بعد انشعاب هاتين الشعبتين منه ينقسم قسمين يأخذ أحدهما إلى أسافل البدن و الآخر إلى أعاليه و الثاني ينقسم في مصعده في الجانبين إلى شعب تتصل بما يحاذيها من الأعضاء فتعطيها الحرارة الغريزية حتى إذا حاذى الإبط خرجت منه شعبة مع العرق الإبطي من عروق الكبد إلى اليد و ينقسم فيها كتقسيمه على ما سنذكره.
Then the rest of the veins that emanate from the cavity of the left heart, after the splitting of these two branches from it, is divided into two parts, one of which takes one to the lower part of the body and the other to the upper part, and the second is divided in its elevator on both sides into branches that connect to the adjacent organs, giving it the instinctive heat, even if the armpits are in line with the axillary sweat from the veins of the liver to the hand. And it is divided in it like the division of it according to what we will mention.
و اتصلت منه شعب صغار بالعضل الظاهر و الباطن من العضد و هو مع ذلك غائر مندفن حتى إذا صار عند المرفق صعد إلى فوق حتى أن نبضه يظهر في هذا الموضع في كثير من الأبدان و لم يزل تحت الإبطي ملاصقا له حتى ينزل عن المرفق قليلا ثم إنه يغوص أيضا في العنق و ينشعب منه شعب شعرية متصل بعضل الساعد إلى أن يقطع من الساعد مسافة صالحة
Small people from it joined the outer and inner muscles of the humerus, and yet it was deep and buried, so that when it came to the elbow, it ascended to the top, so that its pulse appears in this place in many bodies, and it is still under the armpit, adjacent to it, until it descends a little from the elbow. Then it also sinks into the neck, and a hairline branching from it connects to the muscle of the forearm until it cuts a suitable distance from the forearm.
ثم ينقسم قسمين فيأخذ أحدهما إلى الرسغ مادا مارا على الزند الأعلى و هو العرق الذي يحبسه الأطباء و يأخذ الآخر إلى الرسغ أيضا مارا على الزند الأسفل و هو أصغرهما و يتفرقان في الكف و ربما ظهر لهما نبض من ظاهر الكف.
Then it is divided into two parts, and one of them is taken to the wrist as it passes over the upper ulna, and it is the vein that is held by doctors and takes the other to the wrist also, passing over the lower ulna. He is the smallest of them, and they are separated in the palm, and perhaps a pulse appeared from the outside of the palm.
و إذا بلغ هذا القسم الأعلى موضع اللبة انقسم قسمين و انقسم كل قسم إلى قسمين آخرين و جاوز أحد هذين القسمين الوداج الغائر من عروق الكبد و مر مصعدا حتى يدخل القحف
And if this upper part reached the position of the medulla, it was divided into two parts, and each division was divided into two other parts, and one of these two divisions crossed the deep jugular from the veins of the liver and passed by an ascension until it entered the cranium.
و يتصل في مروره منه شعبة بالأعضاء الغائرة التي هناك و إذا دخل القحف انقسم هناك انقساما عجيبا و صار منه الشيء المعروفة بالشبكة المفروشة تحت الدماغ و قد مر ذكرها و بعد انقسامه إلى هذه الشبكة يجتمع و يعود أيضا فيخرج من هذه الشبكة عرقان متساويان في العظم كحالها قبل الانقسام إليها و يدخلان حينئذ حرم الدماغ فيقسمان فيه.
As it passes through it, a division is connected to the cavernous organs that are there, and when it enters the cranium, it divides over there into two strange divisions. Over here there are strange division, and it became something known as the furnished net under the brain, and its mention has passed. After its division into this network, it gathers and returns again, and two equal veins in the bone emerge from this network as it was before the division into it, and then they enter the sanctuary of the brain, and they are two divisions in it.
و أما القسم الآخر من هذين القسمين و هو أصغرهما فإنه يصعد إلى ظاهر الوجه و الرأس و يتفرق فيهما هناك من الأعضاء الظاهرة كتفرق الوداج الظاهر الآتي ذكره و قد يظهر نبض هذا القسم خلف الأذن و في الصدغ فأما النبض الظاهر عند الوداجين فإنه نبض القسم العظيم المجاور للوداج الغائر و يسمى هذان الشريانان شرياني السبات.
As for the other part of these two divisions, which is the smallest of them, it ascends to the surface of the face and head and separates in them there from the visible organs such as the apparent jugular division as mentioned above. The pulse of this section may appear behind the ear and in the temple. As for the apparent pulse in the jugular, it is the pulse of the great section adjacent to the deep jugular, and these two arteries are called the comatose arteries.
و أما القسم النازل إلى أسافل البدن فإنه يركب فقرات القلب مبتدئا من الفقرة الخامسة المحاذية للقلب نازلا منه إلى أسفل و ينشعب منه عند كل فقرة شعب يمنة و يسرة و يتصل بالأعضاء المحاذية لها
As for the section descending to the lower part of the body, it attaches to the vertebrae of the heart, starting from the fifth vertebra, adjacent to the heart, descending from it to the bottom, and branching from it at each vertebra, right and left, and connecting to the organs adjacent to it.
و أول شعبة ينشعب منه شعبة تأتي الرئة ثم شعب تأتي العضل التي بين الأضلاع ثم شعبتان تأتيان الحجاب ثم شعب تأتي المعدة و الكبد و الطحال و الثرب و الأمعاء و الكلى و الأرحام
And the branch to branch out from it is a bronchus from which comes the lung, then a rib comes the muscle that is between the ribs, then two rib come the diaphragm, then a branch comes the stomach, the liver, the spleen, the omentum, the intestines, the kidneys, and the wombs.
و شعب تخرج حتى تتصل بالعضل المحاذية لهذه المواضع حتى إذا جاء إلى آخر الفقار انقسم قسمين أخذ كل واحد منهما نحو إحدى الرجلين و انقسما فيهما كانقسام العروق الكبدية إلا أنهما غائران و يظهر نبضهما عند الأربيتين و عند العقب تحت الكعبين الداخلتين و في ظهر القدمين بالقرب من الوتر العظيم.
And the branches come out until they connect to the muscles adjacent to these places, so that when it comes to the end of the vertebrae, it is divided into two parts, each of them taking towards one of the legs, and they are divided in them like the division of the hepatic veins, except that they are deep, and their pulse appears at the groin and at the heel, under the inner ankles and on the back of the feet near from the great tendon.
و أما المريء و المعدة فالمريء مؤلف من جوهر لحمي و طبقات غشائية تحيط بها شعب من الأوردة و الشرايين و شعب من الأعصاب أما اللحمية فظاهرة و الطبقة الداخلانية مطاولة الليف بها يجذب و الخارجة مستعرضة الليف بها يدفع المزدرد إلى المعدة و يعصر و بها وحدها يتم القيء و لذلك يعسر.
As for the oesophagus and stomach, the oesophagus is composed of a fleshy core and membranous layers surrounded by a branch of veins and arteries and a branch of nerves. And the exit is cross-sectional with the fibres, by which the muzzle is pushed into the stomach and squeezed, and with it alone the vomiting is complete, and therefore it becomes difficult.
و موضعه خلف قصبة الرئة كما مر على استقامة فقار العنق و ينحدر معه زوج العصب النازل من الدماغ ملتويا عليه فإذا جاوز الفقرة الرابعة من فقار الصلب المسماة بفقار الصدر ينحرف يسيرا إلى الجانب الأيمن ليوسع المكان على العرق النابت من القلب ثم ينحدر على استقامة الفقرات الباقية حتى إذا وافى الحجاب انفتح له منفذ فيه و يرتبط عند المنفذ رباطات تشمله و تحوطه لئلا يزدحم العرق الكبير المار فيه و لا يضغطه عند الازدراد
Its position is behind the trachea of the lung as it passes through the straightening of the neck vertebrae, and the pair of nerve descending from the brain descends with it, twisting over it. If it goes beyond the fourth vertebra of the vertebral column called thoracic spondylosis, it deviates slightly to the right side to expand the space on the vein that grows from the heart, then descends on the straightening of the remaining vertebrae until if the veil is sufficient, an opening is opened for it, and ties are tied at the port that cover it and surround it so that the large vein passing through it does not become crowded and does not compress it when slack.
فإذا جاوز الحجاب أخذ يتسع و يسمى حينئذ فم المعدة و يتدرج في الاتساع حتى تتم المعدة مستديرة إلا أن ما يلي الصلب منها منبطح ليحسن ملاقاتها به و أسفلها واسع لأنه مستقر الطعام.
If it goes beyond the barrier, it expands, and then it is called the mouth of the stomach, and it gradually expands until the stomach is round, except that what follows the backbone is prone to better meet it with it, and the bottom is wide because it is a dwelling of the food.
و هي ذات طبقتين داخلتهما طولانية الليف لأن أكثر أفعالها الجذب و يخالطها ليف مورب ليعين على الإمساك و هي متصلة بغشاء المريء و غشاء داخل الفم بل كلها غشاء واحد فيه قوة هاضمة كما مر و الخارجة مستعرضة الليف لم يختلط به شيء من المورب لأنه آلة العصر و الدفع فقط.
And it has two layers, with longitudinal fibres inside of them, because most of its actions are attraction, and the fibres intermingle with it to aid in constipation, because it is a machine of pressing and pushing only.
و يأتيها من عصب الدماغ شعبة تفيدها الحس و لهذا ما يفثى الروائح الكريهة و المشاركة بين المعدة و الدماغ بهذه العصبة و بها يحس الإنسان ببرد الماء المشروب و بها يتنبه للشهوة و يحس بالحاجة إلى الغذاء إذا خلا المعدة و البدن فيتحرك لطلبه
And it comes to it from the nerve of the brain, a branch that benefits it from the senses, and this is what gives rise to unpleasant odours, and the partnership between the stomach and the brain with this nerve, and through it the person feels the coldness of the drinking water, and through it he becomes aware of desire and feels the need for food if the stomach and the body are empty, so he moves to seek it.
و إنما لم يحس جميع الأعضاء بذلك مثل ما يحس فم المعدة لأنه لو أحست الجميع لم يحمل الحيوان الجوع ساعة البتة و لكان يلدغ جميع الأعضاء.
And rather, not all parts of the body feel it like the mouth of the stomach feels, because if it felt all of it, the animal would not suffer hunger at all, and it would have bitten all the parts.
و يتصل بقدام المعدة عرق كبير يذهب في طولها و يرسل إليها شعبا كثيرة و يلازمه شريان ينشعب مثل ذلك و جميع تلك الشعب تعتمد على طي الصفاق و ينسج من جملته الثرب و يترشح دائما إليه رطوبة لزجة دهنية هي الشحم بها يتم الثرب
A large vein is connected to the front of the stomach, which goes its length and sends to it many branches and is accompanied by an artery that diverges like that. And all of those branches depend on the folding of the peritoneum, and the omentum is woven throughout, and a sticky, greasy moisture is always filtered into it, which is the fat with which the omentum is completed.
و فائدته أن يعين بحرارته المعدة في الهضم من قدام كما يعينها في ذلك الكبد من يمينها من فوق و الطحال من يسارها من تحت و لحم الصلب من خلف و فوق الثرب الغشاء الصفاقي و فوقه المراق و فوقه عضلات البطن و بهذه المجاورات تكتسب المعدة حرارة تامة هاضمة مع ما في لحمها من الحرارة الغريزية لأنها خادمة لجميع البدن في طلب الغذاء و هضمه فلا بد أن يتم اقتدارها على تمام فعلها.
And its benefit is that by its heat it defines the stomach in digestion from the front, as it helps in that of the liver from its right from above, and the spleen from its left from below, and the flesh of the solid from behind, and above the omentum, the peritoneal membrane, and above it the hypochondrium, and above it the abdominal muscles, digestive with the instinctive heat in its flesh, because it is a servant to the whole body in seeking and digesting food, so it must be empowered by the fullness of its action.
و الغشاء الصفاقي هو الغشاء الذي يحوي جميع الأحشاء و يجتمع طرفاه عند الصلب من جانبه و يتصل بالحجاب من فوقه و يتصل بأسفل المثانة و الخاصرتين من أسفل و هناك تثقب فيه ثقبتان عند الأربيتين هما مجريان ينفذ فيهما عروق و معاليق و إذا اتسعا نزل فيهما المعاء و يسمى الفتق و فائدة هذا الغشاء أن يكون وقاية للأحشاء و يحفظها على أوضاعها لئلا تتشوش حركاتها و أفعالها و يربط بعضها بالبعض و بالصلب ليكون اجتماعها وثيقا و ليكون حاجزا بين الأمعاء و عضل المراق إلى غير ذلك من المنافع.
The peritoneal membrane is the membrane that contains all the viscera, and its two ends meet at the backbone on one side, and connects to the diaphragm above it, and connects to the bottom of the bladder and the flanks from below, and there are two holes in it at the groin. It is called a hernia, and the benefit of this membrane is that it is a protection for the viscera and keeps them in their positions so that their movements and actions are not disturbed and connects them to each other and to the backbone so that they meet tightly and to be a barrier between the intestines and the muscle of the hypochondrium, among other benefits.
و أما الأمعاء فكلها طبقتان و على الداخلانية لزوجات قد لبستها بمنزلة الترصيص يسمى مع الشحم الذي عليها صهروج الأمعاء لوقايتهما لها و كلها مربوطة بالصلب برباطات يشدها و يحفظها على أوضاعها إلا واحدة تسمى بالأعور فإنه مخلى غير مربوط و خلقت ستة قبائل ثلاثة دقاق و هي أعلى و ثلاثة غلاظ و هي أسفل فأول الدقاق هو المعاء المتصل بأسفل المعدة و يسمى الاثني عشري لأن طوله في كل إنسان اثنا عشر إصبعا من أصابعه مضمومة.
And as for the intestines, they are all two layers, and on the inside are pairs who have dressed them in the position of a compaction, and all of them are tied to steel with ties that tighten them and keep them in their positions, except for one, which is called ‘Al-Awr’. It is empty and unattached, and six tribes have created three thickets, which are higher, and three thickets, which are lower. The first ileum is the intestine connected to the bottom of the stomach, and it is called the duodenum because the length in each human being is twelve folded fingers.
و فوهته المتصلة بقعر المعدة يسمى البواب لأنها تنضم عند امتلاء المعدة و تنغلق حتى لا يخرج منه الطعام و لا الماء حتى يتم الهضم أو يفسد ثم ينفتح حتى يصير ما في المعدة إلى الأمعاء
Its orifice connected to the bottom of the stomach is called the pyloric because it joins when the stomach is full and closes so that neither food nor water comes out of it until digestion is complete or spoils, and then it opens until what is in the stomach becomes into the intestines.
و كما أن المريء للجذب إلى المعدة من فوق فكذلك هذا المعاء للدفع عنها من تحت و هو أضيق من المريء و أقل سخونة لأن المريء منفذ الشيء الممضوغ و هذا منفذ الشيء المهضوم المختلط بالماء المشروب
And just as the oesophagus is drawn to the stomach from above, so this intestine pushes it from below, and it is narrower than the oesophagus and less hot, because the oesophagus is the outlet for the chewed thing, and this is the outlet for the digested thing mixed with the drinking water.
و أيضا فإن النافذ في المعاء يرافده الثقل الذي يحصل في المعدة عند الامتلاء و الحركات التي تتفق لبعض الناس فيسهل اندفاعه فأعين بالتضيق لتقوى على الانضمام و الإمساك إلى أن يتم النضج و الهضم و هو ممتد من المعدة إلى أسفل على الاستقامة ليس فيه ما في غيره من التلافيف ليكون اندفاع ما يندفع إليه عنه متيسرا ليخلو بالسرعة و لا يزاحم ما يجاوره من اليمين و اليسار.
It agrees with some people, so it is easy to rush, so eyes are narrowed to be able to join and hold until maturity and digestion is complete, and it extends from the stomach to the bottom in a straight line, and there is nothing in other convolutions in it so that the rush of what is rushing to it is easy so that it is empty with speed and does not crowd what is adjacent to it from the right and left.
و يتلوه معاء يسمى بالصائم لأنه يوجد في الأكثر خاليا فارغا و ذلك لأن الكيلوس الذي ينجذب إليه يتصل به و ينجذب منه إلى الكبد أكثر مما ينجلب إليه بالسرعة و أيضا فإن المرة الصفراء التي تنجلب من المرارة إلى الأمعاء ليغسلها إنما تنجلب أولا إلى هذه المعاء فتغسلها بقوتها الغسالة و يهيج الدافعة بقوتها اللداغة فيبقى خاليا و يتصل بالصائم معاء آخر طويل متلفف مستدير استدارات كثيرة يسمى بالدقيق.
It is followed by an intestine called the fasting person because it is mostly empty, and that is because the chyle that is attracted to it contacts it and is attracted to the liver more than it is attracted to it quickly. Also, the bile that is brought from the gallbladder to the intestines to be washed, is first brought to this intestine, which washes it with its washing force and stirs the protrusion with its stinging force. It remains empty and connects to the fasting person with another long, coiled intestine called as ‘the delicate’.
و فائدة طول الأمعاء و تلافيفها أن لا ينفصل الغذاء منها سريعا فاحتاج الحيوان إلى أكل دائم و قيام للحاجة دائما و ليكون للكيلوس المنحدر من المعدة مكث صالح فيها ليتم القوة الهاضمة التي فيها هضمه و لتنجذب صفوته إلى الكبد في العروق الماساريقية المتصلة بتلك التلافيف
The advantage of the length of the intestine and its gyrus is that the food does not separate from it quickly, so the animal needs to eat constantly and to rise for the need always, and for the chyle descending from the stomach to have a valid stay in it to complete the digestive power in which it is digested and to attract its purity to the liver in the mesenteric veins connected to those gyrus’s.
و سعة هذه الأمعاء الثلاثة كلها بقدر سعة البواب و الهضم فيها أكثر منه في الغلاظ و إن كانت تلك أيضا لا يخلو من هضم كما لا تخلو عن عروق ماساريقية مصاصة تتصل بها
And the capacity of these three intestines are all according to the capacity of the openings, and the digestion in them is greater than that of the coarseness, and if this also is not without digestion, just as it is not devoid of suctional mesenteric veins that connect to it.
و أولها المعاء الأعور و يتصل بأسفل الدقاق و سمي به لأنه مثل كيس ليس له إلا ممر واحد به يقبل ما يندفع إليه من فوق و منه يندفع ما يدفعه إلى ما هو أسفل منه و وضعه إلى الخلف قليلا و ميله إلى اليمين و فائدته أن يكون للثفل مكان يجتمع فيه فلا يحوج كل ساعة إلى القيام للتبرز و ليستفيد من حرارة الكبد بالمجاورة هضما بعد هضم المعدة.
And the first of them is the cecum and connects to the bottom of the ileum and it is called by it because it is like a sac that has only one passage. With it he accepts what is pushed to him from above and from him what pushes him to what is below him and put him back a little and his inclination to the right and his benefit is that the pomace has a place in which to meet, so he does not need every hour to stand up to defecate, and to benefit from the heat of the liver in the neighbourhood for digestion after stomach digestion.
و نسبة هذا المعاء إلى ما تحته من الأمعاء نسبة المعدة إلى الأمعاء الدقاق التي فوقها و لذلك ميل إلى اليمين ليقرب من الكبد فيستوفي تمام الهضم ثم ينفصل عنه إلى معاء آخر تمص منه الماساريقا و إما يكفيه فم واحد لأن وضعه ليس وضع المعدة على طول الثدي لكنه كالمضطجع
And the ratio of this intestine to what is below it of the intestine is the ratio of the stomach to the intestine above it, the ileum, which is why it tilts to the right to bring it closer to the liver, so that it is completely digested, then it separates from it into another intestine from which the mesentery is sucked, like inactive.
و من فوائد عوره أنه مجمع الفضول التي لو تفرق كلها في سائر الأمعاء لتعذر اندفاعها و خيف حدوث القولنج فإن المجتمع أيسر اندفاعا من المتفرق و هو أيضا مسكن لما لا بد من تولده في الأمعاء من الديدان
Among the benefits of its bareness is that it is a collection of curiosities that if they were all dispersed in the rest of the intestines, it would not be possible for them to rush out. And there is the fear that the colic will occur because the collective is easier to rush out than dispersed ones, and it is also a dwelling for what worms must be generated in the intestines.
فإنه قلما يخلو عنها بدن و في تولدها أيضا منافع إذا كانت قليلة العدد صغيرة الحجم و في هذا المعاء يتعفن الثفل و تتغير رائحته و هو أولى بأن ينحدر في فتق الأربية لأنه مخلى عنه غير مربوط و لا متعلق بما يأتي الأمعاء من الماساريقا فإنه ليس يأتيه منها شيء و يتصل بهذا المعاء من أسفل معاء يسمى قولون و هو غليظ صفيق و كلما يبعد عنه يميل إلى اليمين متلاحقة القرب من الكبد ثم ينعطف إلى اليسار منحدرا
It is rarely devoid of a body, and there are also benefits in breeding it if it is few in number and small in size, and in this intestine the pomace rots and its smell changes It is more appropriate for it to descend into the inguinal hernia because it is freed from it, not tied, and not connected to what comes from the intestine from the mesentery, for nothing comes to it from it. And it connects to this intestine from the bottom of an intestine called the colon, which is thick and flabby, and the more it is far from it, it tends to the right, successively close, from the liver and then turn to the left rolling down.
فإذا حاذى جانب اليسار انعطف ثانيا إلى اليمين و إلى خلف حتى يحاذي فقرة القطن و هناك يتصل بمعاء آخر يسمى بالمستقيم و هو عند مروره في الجانب الأيسر بالطحال مضيق و لذلك ورم الطحال يمنع خروج الريح ما لم يغمز عليه.
If it aligns with the left side, it turns again to the right and back until it aligns with the lower back vertebra, and there it connects to another intestine called the rectum, which when passing on the left side the spleen narrows, and therefore the swelling of the spleen prevents the exit of the wind unless he squeezes upon it.
و هذا المعاء يجتمع فيه الثفل لتدرج إلى الاندفاع ليستصفي الماساريقا ما عسى يبقى فيها من جوهر الغذاء و فيه يعرض القولنج في الأكثر و منه اشتق اسمه
In this intestine, the pomace gathers to progress to the spur to filter the refuse so that it may remain in it of the essence of food, and in it the colic is exposed almost, and its name is derived from it.
و المعاء المستقيم المتصل بأسفله ينحدر على الاستقامة ليكون اندفاع الثفل أسهل و هو آخر الأمعاء و طرفه هو الدبر و عليه العضلة المانعة من خروج الثفل حتى تطلقه الإرادة
And the straight intestine, which is attached to its bottom, descends straight, so that the pomace is easier to push out, and it is the end of the intestine, and its end is the anus, and on it is the muscle that prevents the pomace from leaving until the will releases it.
و خلق واسعا يقرب سعته من سعة المعدة ليكون للثفل مكان يجتمع فيه كما يجتمع البول في المثانة و لا يحوج كل ساعة إلى القيام و ليس يتحرك شيء من الأمعاء إلا طرفاها و هما المريء و المقعدة و تأتي الأمعاء كلها أوردة و شرايين و عصب أكثر من عصب الكبد لحاجتها إلى حس كثير.
And He-azwj Created a spacious one whose capacity would be close to the capacity of the stomach, so that the pomace would have a place in which to gather, just as urine gathers in the bladder, and there is no need every hour to get up, and nothing moves from the intestine except its two ends, which are the oesophagus and the stomach, and the whole intestine comes with veins, arteries, and nerves more than the liver because it needs a lot of feeling.
و أما الكبد فهو لحم أحمر مثل دم جامد ليس يحيطه عصب بل غشاء عصبي يجلله يتولد من عصب صغير و هو يربط الكبد بغيرها من الأحشاء و بالغشاء المجلل للمعدة و المعاء و يربطها أيضا بالحجاب برباط قوي و بأضلاع الخلف برباطات دقاق و هي موضوعة في الجانب الأيمن تحت الضلوع العالية من ضلوع الخلف و شكلها هلالي
As for the liver, it is red flesh like solid blood, not surrounded by a nerve, but rather by a nervous membrane that thickens it. It is generated by a small nerve. It connects the liver to other viscera and to the covering membrane of the stomach and intestines. It also connects it to the diaphragm with a strong ligament and to the back ribs with ligaments of the ileum, which are placed on the right side, under the high ribs of the back ribs, and their shape is crescent.
حدبته تلي الحجاب لئلا يضيق عليه مجال حركته و تقعيره يلي المعدة ليتهندم على تحدبها و يأتيها من هناك شريان صغير يتفرق فيها ينفذ فيه الروح إليها و يحفظ حرارتها و يعدلها بالنبض و جعل مسلكه إلى مقعرها لأن حدبتها تروح بحركة الحجاب و لها زوائد أربعة أو خمسة يحتوي بها على المعدة كما يحتوي الكف على المقبوض بالأصابع.
It’s hump follows the veil so that it does not restrict its range of movement, and its concavity follows the stomach so that it reconciles over its bulge, and from there comes to it a small artery that separates in which the soul penetrates to it and preserves its heat and adjusts it with pulse and made its course to its concave because its hump It moves with the movement of the veil and it has four or five appendages that contain it on the stomach, just as the palm contains the grip on the fingers.
و شأنها أن تمتص الكيلوس من المعدة و الأمعاء و تجذبه إلى نفسها في العروق المسماة بماساريقا و ليس في داخلها فضاء يجتمع فيه الكيلوس لكنه يتفرق في الشعب التي فيها من العرقين النابتين منها يسمى أحدهما الباب و الآخر الأجوف.
Its task is to absorb the chyle from the stomach and intestines and draw it to itself in the veins called ‘Al-Masaariq’, and there is no space within them in which the chyle gathers, but it disperses in the branches in which the two veins that sprout from it are called ‘the door’ and the other ‘the hollow’.
و بيان ذلك أن الباب ينبت من تقعيرها و ينقسم أقساما ثم تنقسم تلك الأقسام إلى أقسام كثيرة جدا و يأتي منها أقسام يسيرة إلى قعر المعدة و الاثني عشري و أقسام كثيرة إلى المعاء الصائم ثم إلى سائر الأمعاء حتى يبلغ المعاء المستقيم و فيها ينجذب الغذاء إلى الكبد
And the explanation of this is that the door grows from its concavity and is divided into sections, then those sections are divided into very many sections, and small sections come from them to the bottom of the stomach and the duodenum, and many sections to the fasting intestine and then to the rest of the intestine until it reaches the intestines into the rectum, and in it food is attracted to the liver.
فلا يزال كلما انجذب يصير من الأضيق إلى الأوسع حتى يجتمع في الباب ثم الباب ينقسم أيضا في داخل الكبد إلى أقسام في دقة الشعر و يتفرق ما انجذب من الغذاء فيها و يطبخه لحم الكبد حتى يصير دما.
It does not cease, every time it is attracted, it becomes from narrower to wider until it gathers in the door, then the door is also divided inside the liver into sections in fine hair, and the food that is attracted in it is separated and processed by the meat of the liver until it becomes blood.
و الأجوف ينبت من حدبتها و هو عرق عظيم منه ينبت جميع العروق التي في البدن و أصله ينقسم في الكبد إلى أقسام في دقة الشعر تلتقي مع الأقسام المنقسمة فيها من الباب فيرتفع الدم من تلك الأقسام إليها ثم يجتمع من أدقها إلى أوسعها حتى يحصل جملة الدم كله في الأجوف ثم يتفرق منه في البدن في شعبة الخارجة و هو إذا طلع من الكبد لم يمر كثيرا حتى ينقسم قسمين.
And the hollow sprouts from its hump, and it is a great vein from it that sprouts all the veins in the body, and its origin is divided in the liver into sections in fine hair that meet with the divided sections in it from the door, so the blood rises from those sections to it and then gathers from the smallest to the widest until the whole blood is obtained in the hollow, then it is separated from the body in the outer branch, and if it comes out of the liver, it does not pass much until it is divided into two parts.
أحدهما و هو الأعظم يأخذ إلى أسفل البدن يسقي جميع الأعضاء التي هناك و الثاني يأخذ إلى الأعلى ليسقي الأعضاء العالية و هذا القسم تمر حتى يلاصق الحجاب و ينقسم من هناك عرقان يتفرقان في الحجاب ليغذواه ثم ينفذان الحجاب فإذا نفذاه انقسمت منهما عروق دقيقة و اتصلت بالغشاء الذي يقسم الصدر بنصفين و بغلاف القلب و بالغدة التي تسمى التوثة و تفرقت فيها.
One of them, which is the largest, takes to the bottom of the body and irrigates all the organs that are there, and the second takes it to the top to irrigate the high parts; and this section passes until it is close to the veil, and from there it divides two veins that disperse in the veil to nourish it, then they penetrate the veil. If they pass it, minute veins are divided from them and they are connected to the membrane that divides the chest in two halves, to the covering of the heart and to the gland called the thymus, and they disperse in it.
ثم تنشعب منه شعبة عظيمة تتصل بالأذن اليمنى من أذني القلب و تنقسم ثلاثة أقسام أحدها يدخل إلى التجويف الأيمن من تجويفي القلب و هو أعظم هذه الأقسام و هو الوريد الشرياني و الثاني يستدير حول القلب من ظاهره و ينبث فيه كله و الثالث يتصل بالناحية السفلى من الصدر و يغذو ما هناك من الأجسام و إذا جاوز القلب مر على استقامة إلى أن يحاذي الترقوتين و ينقسم منه في مسلكه
Then a great branch diverges from it and connects to the right ear from the two ears of the heart, and it is divided into three sections, one of which enters the right cavity from the two cavity of the heart, and it is the largest of these sections, and it is the arterial vein, and it nourishes what is there from the bodies, and if it goes beyond the heart, it passes straight until it aligns with the collarbones and splits from it in its path.
هذا شعب صغار من كل جانب تسقي ما يحاذيها و يقرب منها و يخرج منها شعب إلى خارج فيسقي العضل الخارج المحاذي لتلك الأعضاء الداخلة و عند محاذاته للإبط يخرج إلى خارج شعبة عظيمة تأتي اليد من ناحية الإبط و هو القسم الباسليق.
This is a small branch on each side. It irrigates what is adjacent to it and brings it close to it, and a branch emerges from it to the outside. Parallel to the armpit, it comes out of a great branch. The hand comes from the side of the armpit, which is the section (called) A’ Basleeq’.
فإذا حاذى من الترقوة الوسط منها موضع اللبة انقسم قسمين فصار أحدهما إلى ناحية اليمين و الآخر إلى ناحية الشمال و انقسم كل واحد من هذين القسمين إلى قسمين يسقي أحد القسمين الكتف و جاء إلى اليد من الجانب الوحشي و هو العرق المسمى بالقيفال و انقسم الباقي قسمين في كل جانب فمر أحدهما غائرا مصعدا في العنق حتى يدخل القحف و يسقي ما هناك من أعضاء الدماغ و الأغشية و في مروره في العنق إلى أن يدخل الدماغ تنشعب منه شعب صغار تسقي ما في العنق من الأعضاء و يسمى هذا القسم الوداج الغائر
When the clavicle aligns the middle of it with the place of the core, it is divided into two parts, one of which is to the right and the other to the left, and each of these two parts is divided into two parts. The rest was divided into two parts on each side, and one of them passed deep and ascending in the neck until it entered the cranium and irrigated the parts of the brain and the membranes there, and as it passed through the neck until it enters the brain, small branches diverge from it and irrigate the organs in the neck, and this part is called the deep jugular.
و أما الثاني فيمر مصعدا في الظاهر حتى ينقسم في الوجه و الرأس و العنق و الأنف و يسقي جميع هذه الأعضاء و هو الوداج الظاهر و ينشعب من العرق الكتفي في مروره بالعضد شعب صغار تسقي ظاهر العضد و تنشعب من الإبطي شعب تسقي باطنه.
As for the second, it passes by an ascension on the outside until it splits in the face, head, neck and nose, and waters all these parts. It is the external jugular, and it diverges from the scapular vein as it passes through the humerus watering the outer part of the upper arm, and branching out from the armpit, watering the inner part.
و إذا قارب العرق الكتفي و العرق الإبطي مفصل المرفق انقسما فأخذ انقسام العرق الكتفي يمازج قسما من العرق الإبطي و يتحد به فيكون منهما عند المرفق العرق المسمى بالأكحل و القسم الثاني من أقسام العرق الكتفي يمتد في ظاهر الساعد و يركب بعد ذلك الزند الأعلى و هذا القسم حبل الذراع و قسم من العرق الإبطي و هو الأصغر مكانا يمر في الجانب الداخل من الساعد حتى يبلغ رأس الزند الأسفل و يكون من بعض شعبه العرق الذي بين الخنصر و البنصر المسمى بالأسيلم.
And when the scapular vein and the axillary vein close to the elbow joint are divided, then the splitting of the scapular vein mixes with a part of the axillary vein and unites with it, so that at the elbow is the vein called the kohl, and the second part of the sections of the scapular vein extends on the outside of the forearm and is then attached to the upper ulna and this section is the tendon of the arm and a section of the axillary vein, which is the smallest place, which passes through the inner side of the forearm until it reaches the head of the lower ulna, and from some of its branches the vein between the little finger and the ring finger, called the osculum.
و أما القسم الذي يأخذ إلى أسافل البدن فإنه يركب فقار الظهر آخذا إلى أسفل و تتشعب منه أولا شعب تأتي لفائف الكلى و أغشيتها و الأجسام التي تقرب منها فتسقيها ثم تنشعب منه شعبتان عظيمتان تدخلان تجويف الكلى ثم شعبتان تصيران إلى الأنثيين ثم تنشعب منه عند كل فقرة عرقان يمران في الجانبين و يسقيان الأعضاء القريبة منها ما كان منها داخلا كالرحم و المثانة و ما كان منها خارجا كمراق البطن و الخاصرتين حتى إذا بلغ آخر الفقار انقسم قسمين و أخذ أحدهما إلى الرجل اليمنى و الأخرى إلى اليسرى.
As for the section that takes to the lower part of the body, it attaches to the vertebrae, taking it down, and branching out from it. Then two great branches diverge from it, entering the cavity of the kidneys, then two branches that go to the two females. Then two veins diverge from it at each vertebra. They pass in the two sides and water the organs close to it from what was inside, such as the uterus and bladder. And whatever was outside of it like the ribs of the abdomen and the flanks, until when it reached the end of the vertebrae, it was divided into two parts, and one of them was taken to the right leg and the other to the left.
و تشعبت منه شعب تسقي عضل الفخذين منها غائرة تسقي العضل الغائرة و منها ظاهرة تسقي العضل الظاهرة حتى إذا بلغ مشاش مثنى الركبة انقسم ثلاثة أقسام فمر قسم منها في الوسط و سقى بشعب له جميع عضل الساق الداخل و الخارج و مر قسم في الجانب الداخل من الساق حتى يظهر عند الكعب الداخل و هو الصافن
A branch of it irrigated the muscle of the thighs, some of which were deep, irrigated the deep muscle, and from them is the phenomenon of watering the external muscle, even when it reached the two-knee epiphysis, it was divided into three sections, and a part of it passed in the middle and watered with a branch that has all the muscles of the leg inside and outside, and a section passed on the inside side of the leg until it appears at the inner heel, which is the saphenous.
و القسم الآخر يمر في الجانب الظاهر من الساق و هو غائر إلى ناحية الكعب الخارج و هو عرق النسا و ينشعب من كل واحد من هذين عند بلوغه القدم شعب متفرقة في القدم فتكون الشعب التي في القدم في ناحية الخنصر و البنصر من شعب عرق النسا و التي في الإبهام من شعب الصافن.
And the other type passes through the visible side of the leg and is lower to the side of the outer heel, which is the sciatica. When it reaches the foot, it diverges from each of these two separate branches in the foot, so the branches in the foot are in the pinky side. The ring finger is from the branch of the sciatica, and the one in the thumb is from the branch of the sap.
و أما المرارة فهي كيس عصباني يعلق من الكبد إلى ناحية المعدة موضوعة على أعظم زوائدها و هي ذات طبقة واحدة منتسجة من أصناف الليف الثلاثة و لها منفذان أحدهما متصل بتقعير الكبد و به تنجذب المرة الصفراء إليها و الآخر يتشعب فيتصل بالأمعاء العليا و بأسفل المعدة
As for the gallbladder, it is a neural sac that attaches from the liver to the side of the stomach and is placed on its largest appendage. It is of a single layer, woven from the three types of fibrous, and it has two outlets, one of which is connected to the concavity of the liver, and with it the bile is attracted to it, and the other is branched and connected to the upper intestine and to the lower stomach.
و به تندفع أجزاء من الصفراء إليها لغسلها عن الفضول و تنبيهها على الحاجة و النهوض للتبرز كما مر و ليست المرارة لبعض الحيوانات كالإبل لأن معاءه مر جدا كأنه مفرغة للمرة و لذلك لا تأكلها الكلاب ما لم تضطر جوعا و كذلك الفرس و البغل.
And by it, parts of the bile rush to it to wash it away from refuse and alert it to the need and rise to defecate as it has passed, and the gallbladder is not for some animals such as camels because their intestines are very bitter as if they are emptied for the time, and therefore dogs do not eat them unless they are forced to starve, and like that are the horses and the mules.
و أما الطحال فهو عضو لحمي مستطيل على شكل اللسان متصل بالمعدة من يسارها إلى خلف حيث الصلب مهندما مقعره على محدب المعدة مرتبطا بها بعرق يصل بينهما و يوثقه شعب كثيرة العدد صغيرة المقادير تتشعب من الصفاق و تتصل به و تتفرق فيه و حدبته تلي الأضلاع تستند بأغشيتها لأنه ليس متعلقا بها برباطات كثيرة قوية بل بقليلة ليفية.
As for the spleen, it is a fleshy, oblong organ in the shape of the tongue, connected to the stomach from its left to the back, where the crucifixion is well-groomed, concave on the convexity of the stomach, connected to it by a vein that connects them and is tied by a large number of people with small quantities that branch from the peritoneum and connect to it and disperse in it and its tubercle following the ribs resting on its membranes because it is not related to many strong bonds, but to a few fibres.
و من هذا الجانب تأتيه العروق الساكنة و الضاربة الكثيرة لتسخنه و يقاوم برد السوداء المندفعة إليه و يهضمها و لحميته متخلخل ليسهل قبوله الفضول السوداوية و له عنق يتصل بمقعر الكبد حيث يتصل عنق المرارة به ينجذب السوداء من الكبد و عنق آخر ينبت من باطنه متصل بفم المعدة به يدفع السوداء إليها و يغشيه غشاء نبت من الصفاق كما مر و شأنه أن يكون مفرغة للسوداء الطبيعي كما دريت و ليس لبعض الحيوانات و الذي للجوارح منها صغير.
From this side comes to it the many static and striking veins to heat it, and it resists the cold of the blackness rushing to it and digests it, and its flesh is rickety, so that it is easy to accept the black refuse. And another protrusion that grows from its inside and is connected to the mouth of the stomach by which the blackness is pushed into it and covered by a membrane that grows from the peritoneum as it has passed, and it would be empty of the natural blackness as I know, and not for some animals, which their limbs are small.
و أما الكليتان فكل واحدة منهما مثل نصف دائرة محدبها يلي الصلب لتسهل الانحناء إلى قدام و لحمها لحم ملزز ليكون قوي الجوهر غير سريع الانفعال عما ينجذب إليها من المائية الحادة التي يصحبها خلط حاد و ليقدر على إمساك المائية ريثما يتميز عنها الدم ليغتذي به
As for the kidneys, each of them is like a semi-circle of convexity that follows the backbone to facilitate bending forward, and its flesh is a sticky flesh so that the substance is strong and not quick to react to what is attracted to it by the sharp water that is accompanied by sharp mixing and to be able to hold the water until the blood separates from it in order to be nourished by it.
و ليقدر الإنسان بسبب قدرة الكلية على هذا الإمساك على إمساك البول إلى وقت اختياره و ليمنع عن نشف غير الرقيق و جذبه و لتدورك بتلزيزه ما وجب من صغر حجمه و في باطن كل واحد منهما تجويف يجتمع فيه ما يتحلل إليها لتميز قوتها الغاذية الدموية من المائية و تصرفها إلى غذائها
And because of the ability of the kidneys to hold on to this, man is able to hold urine until the time of his choice, and to prevent it from drying out other than slaves and attracting it, and to rotate by sticking it what is required of its small size, and in the inside of each one of them there is a cavity in which what dissolves into it to distinguish its nutrient and blood force from water and dispose it to its food.
ثم يرسل المائية إلى المثانة و لكل منهما عنق متصل بالأجوف من الكبد ليجذب المائية و آخر متصل بالمثانة ليرسل مائيته إليها و وضعت اليمنى أرفع من اليسرى ليكون أقرب من الكبد.
Then the water is sent to the bladder, and each of them has a neck connected to the hollow of the liver to attract the watery, and another connected to the bladder to send its water to it, and the right neck is placed higher than the left so that it is closer than the liver.
و إنما جعلت زوجا لكثرة المائية و تضييق المكان على الكبد و الأعور و الطحال و القولون إن جعلت واحدة في أحد الجانبين و كان مع ذلك لا يستوي القامة بل تكون مائلة إلى جهتها أو على المعدة و الأمعاء إن جعلت في الوسط و كان مع ذلك يمنع الانحناء إلى قدام على أن كل عضو من الحيوان خلق زوجا و الذي لا يرى زوجا فهو ذو شقين كما يظهر بالتأمل فيما مر و قد قال سبحانه وَ مِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
But it was made a pair due to the abundance of water and the narrowing of the place on the liver, the caecum, the spleen, and the colon if it was placed one on one side, and yet it was not equal in height, but rather it would be tilted to its side, or on the stomach and intestines if it was placed in the middle, and with that it prevented bending, to the precedent that every member of the animal created a pair, and he who does not see a pair is twofold, as it appears by pondering on what has passed. And Allah-azwj the Glorious has Said: And from all things, We Created pairs, perhaps you would take heed [51:49].
و أما المثانة فهي عصبانية مخلوقة من عصب الرباط ليكون أشد قوة و وثاقة و مع القوة قابلة للتمدد و هي ككيس بلوطي الشكل طرفاه أضيق و وسطه أوسع مبطن بغشاء منتسج من الأصناف الثلاثة و الليف ليقوم بإتمام الأفعال الثلاثة و هي ذات طبقتين و البطانة ضعف الظهارة عمقا و غلظا لأنها هي الملامسة للمائية الحادة و هي القائمة بالأفعال الثلاثة و الظهارة وقاية لها لئلا تنفسخ عند ارتكازها و تمددها و هي موضوعة بين الدرز و العانة و شأنها أن تكون وعاء للبول و مقبضة له إلى أن يخرج دفعة واحدة بالاختيار و الإرادة فيستغني الإنسان بذلك عن مواصلة الإدرار كالمعاء للثفل.
As for the bladder, it is a nervous system created from the nerve of the ligament, to be stronger and tighter, and with strength, it can be stretched. It has two layers, and the lining is twice as deep and thick as the epithelium, because it is in contact with sharp water, and it stands with the three actions. And the epithelium is a protection for it so that it does not collapse when it is anchored and stretched, and it is placed between the suture and the pubic region, and it would be a container for urine and a grip for it until it comes out at once by choice and will, so a person will dispense with this from continuing urine like intestines do for pomace.
و البول يأتيها من منفذي الكليتين كما مر و المنفذان إذا بلغا إليها خرقا إحدى طبقتيها و مرا فيما بين الطبقتين في طولهما ثم يغوصان في الطبقة الباطنة مفجرين إياه إلى تجويف المثانة إليها حتى إذا امتلأت و ارتكزت انطبقت البطانة على الظهارة مندفعة إليها من الباطن كأنهما طبقة واحدة
And urine comes to it from the two kidneys outlets as it has passed, and the two outlets. When they reach it, breach one of its layers and pass between the two layers in their length, then they sink into the inner layer, blasting it into the cavity of the bladder to it, until when it is full and anchored, the lining is attached to the epithelium, pushing into it from the inside as if they were one layer.
لا منفذ بينهما و لها عنق دفاع للماء إلى القضيب معوج كثيرة التعاويج و لأجلها لا يندفع الماء بالتمام دفعة و خصوصا في الذكران فإنه فيهم ذو ثلاث تعاويج و في الإناث ذو تعويج واحد لقرب مثانتهن من أرحامهن و على فمه عضلة تضمه و تمنع خروج البول حتى تطلقه الإرادة المرخية لها.
There is no outlet between them, and it has a neck that defends the water to the penis, which is crooked with many curves, and for this reason the water does not rush out completely at once, especially in the males, for in them it has three curves, and in the females, it has one distortion because their bladders are close to their wombs, and on its entrance is a muscle that encloses it and prevents urine from coming out until it is released by her relaxed will.
أما الثدي فمركب من شرايين و عروق و عصب يحتشي ما بينها نوع من اللحم غددي أبيض طبيعته اللين خلقه الله ليكون المحيل و المولد للبن و هذه الشرايين و العروق تنقسم في الثدي إلى أقسام دقاق و تستدير و تلتف لفائف كثيرة و يحتوي عليها ذلك اللحم الذي هو مولد اللبن فيحيل ما في تجويفها من الدم حتى يصير لبنا بتشبيهه إياه بطبيعته كما يحيل لحم الكبد ما يجتذب من المعدة و الأمعاء حتى يصير دما بتشبيهه إياه.
As for the breast, it is made up of arteries, veins, and nerves, a kind of glandular white flesh, its soft nature, created by God to be the transmitter and the generator of milk. And these arteries and veins in the breast are divided into sections of the ileum, and they turn around and turn into many coils, and they contain that meat that is the generator of milk, and it transforms what is in its cavity from blood until it becomes milk by imitating it by its nature, just as the liver of the liver transforms what is drawn from the stomach and intestines until it becomes blood resembling it.
الفصل السادس في تشريح آلات التناسل.
The sixth chapter – regarding the anatomy of the tools of procreation
أما الأنثيان فجوهرهما لحم غددي أبيض مثل لحم الثدي يحيل الدم النضيج الأحمر اللطيف المنجذب إليه كأنها فضلة الهضم الرابع في البدن كله منيا أبيض بسبب ما يتخضخض فيه هوائية الروح و انجذاب تلك المادة إليهما في شعب عروق ساكنة و نابضة كثيرة الفوهات كثيرة التعاويج و الالتفافات و مجرى تلك العروق الصفاق و ينزل منه مجريان شبه البرنجين ثم يتشعبان فيكون منهما الطبقة الداخلة عن كيس البيضتين ثم يصير من هناك فيهما فيستحكم استحالته و يكمل نوعه و يصير منيا تاما و يصير في مجريين يفيضان إلى القضيب.
As for the two testicles, their essence is white glandular flesh, like breast meat, which turns the blood of a nice red colour that is attracted to it as if it were the by-product of digestion. And the attraction of this substance to them is in the branches of static and pulsating veins with many orifices with many twists and turns, and the course of those veins is the peritoneum, and from it two streams descend. Then they diverge and form from them the layer inside the sac of the two eggs, then it becomes from there in them, so it becomes completely transformed and completes its type and becomes complete semen and becomes in two streams that flow into the penis.
و بسبب كثرة شعب العروق التي يأتيها صار الإخصاء الذي في صورة قطع عرق واحد كأنه قطع من كل عضو عرق لكثرة الفوهات التي تظهر هناك و لهذا يوجد الخصيان تذهب قواهم و تسترخي مفاصلهم و يظهر ذلك في مشيهم و جميع حركاتهم و في عقولهم و أصواتهم.
And because of the large number of veins that comes to it, the castration, which is in the form of cutting off one vein, became as if it were cut from every member of a vein, because of the many orifices that appear there, and for this reason there are eunuchs whose strength goes and their joints relax and this appears in their walking and all their movements and in their minds and their voices.
و أما القضيب فهو عضو مؤلف من رباطات و أعصاب و عضلات و عروق ضاربة و غير ضاربة يتخللها لحم قليل و أصله جسم رباطي ينبت من عظم العانة كثير التجاويف واسعها تكون في الأكثر منطبقة و تحته و فوقه شرايين كثيرة واسعة فوق ما يليق به و تأتيه أعصاب من فقار العجز
As for the penis, it is an organ composed of ligaments, nerves, muscles, and veins that strike and do not strike through a little flesh. Its wideness is at most close, and below it and above it are many wide arteries above what befits him, and nerves from the vertebral joints come to him.
و إن كانت ليست غائصة في جوهره و له ثلاث مجاري للبول و المني و الوذي و الإنعاظ يكون بامتلاء تجاويفه من ريح غليظة و امتلاء عروقه من الدم و الإنزال يكون عند ما تمتد و تنتصب الأوعية التي فيها المني و تهيج لقذف ما فيها لكثرته أو للدغه
And if it is not submerged in its essence, and it has three ducts for urine, semen, and phlegm, and excitation occurs by filling its cavities with a thick wind and filling its veins with blood, and ejaculation occurs when the vessels in which the semen are erected and erect due to the ejection of what is in them due to its abundance or stinging.
و أحد الأسباب الداعية إلى ذلك احتكاك الكمرة و تدغدغها من الجسم المصاك لها فإن ذلك يدعو إلى تمدد أوعية المني و قذف ما فيها و قوة الانتشار و ريحه ينبعث من القلب و كذا قوة الشهوة ينبعث منه بمشاركة الكلية و الأصل هو القلب.
One of the reasons calling for this is the friction of the beak and tickling it from the body that is sucked into it, as this calls for the expansion of the semen vessels and the ejection of what is in them, and the force of diffusion and its wind emanates from the heart, and similarly the force of lust emanates from it with the participation of the kidneys and the origin, it is the heart.
و أما الرحم فهو للإناث بمنزلة القضيب للرجال فهو آلة توليدهن كما أن القضيب آلة تناسلهم و في الخلقة تشاكله إلا أن إحداهما تامة بارزة و الأخرى ناقصة محتبسة في الباطن و كأن الرحم مقلوب القضيب أو قالبه و في داخله طوق مستدير عصبي في وسطه و عليه زوائد و خلق ذا عروق كثيرة ليكون هناك عدة للجنين و يكون أيضا للعضل الطمثي منافذ كثيرة
As for the uterus, it is for females in the same way as the penis for men, as it is the instrument of their generation, just as the penis is their reproductive instrument, and in creation it resembles it, except that one of them is complete and prominent. The other is incomplete and retained in the interior, as if the uterus is inverted or moulded by the penis, and inside it is a round, nervous collar in the middle, and it has appendages and a creation with many veins, so that there is a waiting period for the foetus, and the menstrual muscle also has many outlets.
و هو موضوع فيما بين المثانة و المعاء المستقيم إلا أنه يفضل على المثانة إلى ناحية فوق كما تفضل هي عليه بعنقها من تحت و هو يشغل ما بين قرب السرة إلى آخر منفذ الفرج و هو رقبته و طوله ما بين ست أصابع إلى أحد عشر و يطول و يقصر بالجماع و تركه
It is placed between the bladder and the rectum intestine, but it is preferred over the bladder to the side above, as it prefers to it with its neck from below, and it occupies between the nearness of the navel to the end of the opening of the vulva, which is its neck, and its length is between six fingers to eleven, and it elongates and shortens with the intercourse and leaving it.
و يتشكل مقداره بشكل مقدار من يعتاد مجامعتها و يقرب من ذلك طول الرحم و ربما مس المعاء العليا و هي مربوط بالصلب برباطات كثيرة قوية إلى ناحية السرة و المثانة و العظم العريض لكنها سلسة.
And its volume is formed in the form of the amount of one who gets used to intercourse with her, and it is close to the length of the uterus and may touch the upper intestine, which is tied to steel by many strong ligaments to the side of the navel and the bladder and the broad bone, but it is smooth.
و جعل من جوهر عصبي له أن يتمدد و يتسع على الاشتمال و أن يتقلص و يجتمع عند الاستغناء و لن تستتم تجويفه إلا مع استتمام النمو كالثدي لا يستتم حجمها إلا مع ذلك لأنه يكون قبل ذلك معطلا و هو يغلظ و يثخن كأنه يسمن في وقت الطمث
And he made a nervous core for him to expand and expand to include and to contract and gather when dispensing, and his cavity would not complete except with the completion of growth, as the breast does not complete its size except with that because before that it is suspended, and it thickens and thickens as if it becomes fat at the time of menstruation.
ثم إذا طهر ذبل و خلق ذا طبقتين باطنتهما أقرب إلى أن تكون عرقية و خشونتها لذلك و فوهات هذه العروق هي التي تنقر في الرحم و تسمى نقر الرحم و بها تتصل أغشية الجنين و منها يسيل الطمث و منها يعتدل الجنين و ظاهرتهما أقرب إلى أن تكون عصبية و هي ساذجة واحدة و الداخلة كالمنقسمة قسمين متجاورتين لا كملتحمتين.
Then when it purifies, it withers and is created with two layers, the interior of which is closer to being ethnic and its roughness for that, and the nozzles of these veins are the ones that peck in the womb and are called the uterine tapping, and with them the membranes of the foetus are connected, and from them menstruation flows, and from them the foetus straightens, and their appearance is closer to being nervous and It is a single naive one, and it enters as divided into two adjacent parts, not as fused.
و لرحم الإنسان تجويفان و لغيره بعدد الأثداء و ينتهيان إلى مجرى محاذ لفم الفرج الخارج فيه يبلغ المني و يقذف الطمث و يلد الجنين و يكون في حال العلوق في غاية الضيق لا يكاد يدخله طرف ميل ثم يتسع بإذن الله فيخرج منه الجنين.
And the human uterus has two cavities, and others are as many as the breasts, and they end in a duct parallel to the mouth of the vulva, which comes out, reaches the semen, ejaculates menstruation, and gives birth to the foetus. And in the case of the suspension, it is very narrow, hardly a tip of a needle enters it, then it expands, by the Permission of Allah-azwj, and the foetus comes out of it.
و قبل افتضاض البكر تكون في رقبة الرحم أغشية تنتسج من عروق و رباطات رقيقة جدا يهتكها الافتضاض و من النساء من رقبة رحمها إلى اليمين و منهن من هي منها إلى اليسار و هي من عضلة اللحم كأنها غضروفية و كأنها غصن على غصن يزيدها السمن و الحمل صلابة
And before the virgin’s interruption (deflowering), there are membranes in the neck of the womb that are formed from very thin veins and ligaments that are broken by interruption, and some of the women these are from the neck of her womb to the right, and some of these are from it to the left, and it is from the muscle of the flesh as if it is cartilaginous, as if it were a branch on a branch increased by the obesity and the pregnancy.
و للرحم زائدتان تسميان قرني الرحم و هما الأنثيان للنساء و هما كما في الرجال إلا أنهما باطنتان و أصغر و أشد تفرطحا يخص كل واحد منهما غشاء عصبي لا يجمعهما كيس واحد و كما أن أوعية المني في الرجال بينهما و بين المستفرغ من أصل القضيب كذلك للنساء بينهما و بين المقذف إلى داخل الرحم إلا أنها فيهن متصلة بهما لقربهما بها في اللين و لم يحتج إلى تصليبهما و تصليب غشائهما.
The uterus has two appendages called the two horns of the uterus, and they are the testicles for women, and they are the same as in men, except that they are internal and smaller and more extrusive. Each of them has a nerve membrane that does not unite them in one sac, and just as the semen vessels in men are between them and the excretory from the origin of the penis, the same is true for women, between them and between the ejaculation into the womb, but in them it is connected to them because of their closeness to it in the softness, and there is no need for their solidness and the solidness of their membranes.
قال في القانون كما أن للرجال أوعية المني بين البيضتين و بين المستفرغ من أصل القضيب كذلك للنساء أوعية المني بين الخصيتين و بين المقذف إلى داخل الرحم لكن الذي للرجال يبتدئ من البيضة و يرفع إلى فوق و يندس في النقرة التي تنحط منها علاقة البيضة محرزة موثقة
He said in ‘Al-Qanoun’, ‘Just as men have semen vessels between the two eggs and between the ejaculation from the origin of the penis, as well as for women, the semen vessels between the testicles and between the ejaculate into the uterus, but what for men starts from the egg and rises to the top and inserts into the fovea from which the relationship of the egg degenerates is secured and documented.
ثم ينشأ هابطا منفرجا متعرجا متوربا ذا التفافات يتم فيما بينها نضج المني حتى يعود و يفضي إلى المجرى الذي في الذكر من أصله من الجانبين و بالقرب منه ما يفضي إليه أيضا طرف عنق المثانة و هو طويل في الرجال قصير في النساء.
Then it develops descending, diverted, tortuous, with coils between which the sperm matures until it returns and leads to the duct that is in the male from its origin on both sides, and near it what leads to it also at the tip of the neck of the bladder, which is long in men and short in women.
فأما في النساء فيميل من البيضتين إلى الخاصرتين كالقرنين مقومتين شاخصتين إلى الحالبين يتصل طرفاها بالأربيتين و يتوتران عند الجماع فيستويان عنق الرحم للقبول بأن يجذباه إلى جانبين فيتوسع و ينفتح و يبلع المني و يختلفان في أن أوعية المني في النساء تتصل بالبيضتين و ينفذ في الزائدتين القرنيتين شيء ينفذ من كل بيضة يقذف المني إلى الوعاء و يسميان قاذفي المني.
As for women, it tends from the two eggs to the flanks, like the two horns, straight and erect, pointing to the ureters. Its ends are connected to the groin, and they become tense during intercourse, so they straighten the cervix to accept it by pulling it to two sides, and it expands and opens and swallows the semen. The sperm ejected from each egg are ejected into the bowl, and they are called the sperm ejectors.
و إنما اتصلت أوعية المني في النساء بالبيضتين لأن أوعية المني فيهن قريبة في اللين من البيضتين و لم يحتج إلى تصليبهما و تصليب غشائهما لأنهما في كن و لا يحتاج إلى درق بعيد و أما في الرجال فلم يحسن وصلهما بالبيضتين و لم يخلط بهما و لو فعل ذلك لكانتا تؤذيانها إذا توترتا بصلابتهما بل جعل بينهما واسطة تسمى أقنديدوس انتهى.
And only the vessels of semen in women are connected to the two eggs, because the vessels of the sperm in them are close in softness to the two eggs, and it did not need to cross them or stiffen their membranes, because they are in a body and do not need a distant thyroid. They would have harmed her if they became tense with their rigidity. Rather, He-azwj Made between them a mediation called Aqandidus’ – end.
الفصل السابع في تشريح سائر الأعضاء من أسافل البدن
The seventh chapter – regarding the anatomy of rest of the parts from the lower body
أما هيئة الخاصرة و العانة و الورك فبيانها أن عند العجز عظمين كبيرين يمنة و يسرة يتصلان في الوسط من قدام بمفصل موثق و هما كالأساس لجميع العظام الفوقانية و الحامل الناقل للسفلانية و كل واحد منهما ينقسم إلى أربعة أجزاء فالذي يلي الجانب الوحشي يسمى الحرقفة و عظم الخاصرة و الذي يلي الخلف يسمى عظم الورك و الذي يلي الأسفل يسمى حق الفخذ لأن فيه التقعير الذي يدخل فيه رأس الفخذ المحدب و قد وضع عليه أعضاء شريفة مثل المثانة و الرحم و أوعية المني من الذكران و المقعدة و السرة.
As for the shape of the flank, pubic bone, and hip, it shows that at the rump are two large bones, right and left, joined in the middle from the front by a bonded joint, and they are the basis for all the superior bones and the carrier bearing the lower. And each of them is divided into four parts, the one following the lateral side is called the ilium and the flank bone, the one that follows the back is called the hip bone, and the one that follows the bottom is called the right thigh, because it has the concavity into which the convex femoral head enters, and honourable organs such as the bladder, uterus, and semen vessels from the males, the buttocks, and the navel have been placed on it.
و أما الفخذ فله عظم هو أعظم عظم في البدن لأنه حامل لما فوقه و ناقل لما تحته و قبب طرفه العالي ليتهندم في حق الورك و هو محدب إلى الوحشي و قدام مقعر إلى الإنسي و خلف فإنه لو وضع على استقامة و موازاة للحق لحدث نوع من الفحج كما يعرض لمن خلقته تلك و لم يحسن وقايته للعضل الكبار و العصب و العروق و لم يحدث من الجملة شيء مستقيم و لم يحسن هيئة الجلوس ثم لو لم يرد ثانيا إلى الجهة الإنسية لعرض فحج من نوع آخر و لم يكن للقوام واسطة عنها و إليها الميل فلم يعتدل.
As for the thigh, it has a bone, which is the greatest bone in the body because it carries what is above it and transmits what is below it, and the domes of its high end are lined up in the right of the hip, and it is convex to the lateral and anteriorly and concave to the medial and behind, as if it show to the One-azwj Who Created it and did not improve its protection of the large muscles, nerves, and veins, and nothing of the whole occurred straight and did not improve the posture of sitting, and the inclination is to it, and did not adjust.
و في طرفه الأسفل زائدتان تتهندمان في نقرتين في رأس عظم الساق و قد وثقتا برباط ملتف و رباط في الغور و رباطين من الجانبين قويين فهندم مقدمهما بالرضفة و هي عين الركبة و هو عظم عريض في الاستدارة فيه غضروفية فائدته مقاومة ما يتوقى عن الجثو و جلسة التعلق من الانتهاك و الانخلاع فهو دعامة للمفصل و جعل موضعه إلى قدام لأن أكثر ما يلحقه من عنف الانعطاف يكون إلى قدام إذ ليس له إلى خلف انعطاف عنف و أما إلى الجانبين فانعطافه شيء يسير بل جعل انعطافه إلى قدام و هناك يلحقه العنف عند النهوض و الجثو و ما أشبه ذلك.
And at its lower end are two appendages that fall into two pits in the head of the shin bone, and they are bound by a coiled ligament and a ligament in the depression, and two ligaments on the two sides are strong, so He-azwj Trimmed their front to the patella, which is the eye of the knee. From violation and dislocation it is a support for the joint, and its position has been made forward, because most of what follows it from the force of the curve is to the front, since it has no severe curve behind, and as for the two sides, its curve is something easy, rather it makes its curve forward, and there is intensity attached to it when getting up and kneeling and what resembles that.
و أما الساق فهو كالساعد مؤلف من عظمين أحدهما أكبر و أطول و هو الإنسي و يسمى القصبة الكبرى و الثاني أصغر و أقصر لا يلاقي الفخذ بل يقصر دونه إلا أنه من أسفل ينتهي إلى حيث ينتهي إليه الأكبر و يسمى القصبة الصغرى و هي متبرئة عن الكبرى في الوسط بينهما فرجة قليلة و للساق تحدب إلى الوحشي
As for the leg, it is like the forearm, consisting of two bones, one of which is larger and longer, which is the medial, and is called the major tibia, and the second is smaller and shorter, and it is disavowing the major in the middle between them a little gap and the leg is humping to the lateral.
ثم عند الطرف الأسفل تحدب آخر إلى الإنسي ليحسن به القوام و يعتدل و القصبة الكبرى و هي الساق بالحقيقة قد خلقت أصغر من الفخذ و ذلك أنه لما اجتمع لها موجبا الزيادة في الكبر و هو الثبات و حمل ما فوقه و الزيادة في الصغر و هو الخفة للحركة
Then at the lower end there is another bulge towards the medial to improve the stature and become straighter, and the greater shin, which is the shin. In fact, it was Created smaller than the thigh, and that is when it came together, causing it to increase in size, which is stability and carry what is above it, and the increase in smallness, which is the lightness of movement.
و كان الموجب الثاني أولى بالغرض المقصود في الساق فخلق أصغر و الموجب الأول أولى بالغرض المقصود في الفخذ فخلق أعظم.
And the second positive was foremost with the intended purpose in the leg, so the creation is smaller, and the first imperative is more appropriate for the intended purpose in the thigh, so it is a greater creation.
و أعطي الساق قدرا معتدلا حتى لو زيد عظما عرض من عسر الحركة ما يعرض لصاحب داء الفيل و الدوالي و لو انتقص عرض من الضعف و عسر الحركة و العجز عن حمل ما فوقه ما يعرض لدقاق السوق في الخلقة و مع هذا كله فقد دعم و قوي بالقصبة الصغرى و للقصبة الصغرى منافع أخرى مثل ستر العصب و العروق بينهما و مشاركة القصبة الكبرى في مفصل القدم ليتأكد و يقوى مفصل الانثناء و الانبساط.
And the leg was given a moderate amount, even if the bone was added, a symptom of dyskinesia, what would befall the owner of elephantiasis and varicose veins, and if a symptom of weakness, dyskinesia, and inability to carry what was above it was decreased, what would be exposed to the ileum of the market in creation. It is strong with the lesser tibia and the lesser shin with other benefits such as covering the nerves and the veins between them and the participation of the greater tibia in the joint of the foot to make sure and strengthen the joints of flexion and extension.
و أما القدم فمؤلفة من ستة و عشرين عظما كعب به يكمل المفصل مع الساق و عقب به عمدة الثبات و هو أعظمها و زورقي به الأخمص و أربعة عظام للرسغ بها يتصل بالمشط و واحد منها عظم نردي كالمسدس موضوع إلى الجانب الوحشي و به يحسن ثبات ذلك الجانب على الأرض و خمسة عظام للمشط بعدد الأصابع في صف واحد و أربعة عشر سلاميات الأصابع لكل منها ثلاثة سوى الإبهام فإن له اثنين.
As for the foot, it is composed of twenty-six heel bones by which it completes the joint with the leg, and the heel by which is the stability pillar, which is the greatest, and the plantar canal with it, and four bones of the wrist with which it connects to the metacarpal, and one of them is a cuboid bone like a pistol placed on the lateral side, and with it improves the stability of that side, on the ground and five metacarpal bones with the number of fingers in one row and fourteen interphalangeal phalanges, each of which has three except the thumb, which has two.
أما الكعب فإن الإنساني منه أشد تكعيبا من كعوب سائر الحيوانات و كأنه أشرف عظام القدم النافعة في الحركة كما أن العقب أشرف عظام الرجل النافعة في الثبات و هو موضوع بين الطرفين النابتين من قصبتي الساق يحتويان عليه بمقعرهما من جوانبه و يدخل طرفاه في العقب في نقرتين دخول ركز
As for the heel, a human being is more cuboid than the heels of other animals, and it is as if it is the most honourable bone of the foot that is useful for movement, just as the heel is the most honourable bone of a man that is useful in stability. It is placed between the two ends of the stems that grow from the shin, containing it with their concave sides from its sides, and its ends inserted into the heel in two grooves.
و هو واسطة بين الساق و العقب به يحسن اتصالهما و يتوثق المفصل بينهما و يؤمن عليه الاضطراب و هو موضوع في الوسط بالحقيقة و يرتبط به العظم الزورقي من قدام ارتباطا مفصليا و هذا الزورقي متصل بالعقب من خلف و من قدام بثلاثة من عظام الرسغ و من الجانب الوحشي بالعظم النردي.
And it is in the middle, between the tibia and the heel, by which it improves their connection, strengthens the joint between them, and secures turbulence. It is actually placed in the middle, and the navicular bone is connected to it from the front by an articulated connection, and this scaphoid is attached to the calcaneus behind and in front by three carpal bones, and from the lateral side to the wedge-shaped bone.
و أما العقب فهو موضوع تحت الكعب صلب مستدير إلى خلف ليقاوم المصاكات و الآفات مملس الأسفل ليحسن استواء الوطء و انطباق القدم على المستقر عند القيام و خلق مثلثا إلى الاستطالة يدق يسيرا يسيرا حتى ينتهي فيضمحل عند الأخمص إلى الوحشي ليكون تقعير الأخمص متدرجا من خلف إلى متوسطة.
As for the heel, it is placed under the heel, solid, rounded to the back to resist trampling and pests. The bottom is smoothed in order to improve the levelling of the foot and the fit of the foot on the stable when standing. It creates a triangle to elongate, hammering little by little until it ends, and it fades at the sole to the lateral, so that the concavity of the sole is gradual from behind to medium.
و أما الرسغ فيخالف رسغ الكف بأنه صف واحد و ذاك صفان و عظامه أقل عددا و ذلك لأن الحاجة في الكف إلى الحركة و الاشتمال أكثر و في القدم إلى الوثاقة أشد
As for the (foot) wrist, it contrasts with the wrist of the palm, as it is one row, and that one is two rows, and its bones are fewer in number, and that is because the need in the palm to move and inclusion is more, and in the foot to closeness is greater.
و خلق شكل القدم مطاولا إلى قدام ليعين على الانتصاب بالاعتماد عليه و خلق له أخمص من الجانب الإنسي ليكون ميل القدم عند الانتصاب و خصوصا لدى المشي إلى الجهة المضادة لجهة الرجل المشيلة للنقل فيعتدل القوام و ليكون الوطء على الأشياء المدورة و الناتئة مهندما من غير ألم و ليحسن اشتمال القدم على ما يشبه الدرج و ليكون بعض أجزائها متجافية عن الأرض فيكون المشي أخف و العدو أسهل
And the shape of the foot was created elongated to the foreleg to aid erection by relying on it and created for it the soles of the feet on the medial side, so that the inclination of the foot when erect, especially when walking to the opposite side to the side of the leg that is moving, so that the stature is straightened, and the footing on the rounded and protruding objects is well-groomed without pain, and so that the foot includes something similar to the stairs, and that some of its parts are separated from the ground, so walking is lighter, and the galloping is easier
و لمثل هذه المنافع خلقت من عظام كثيرة و إنها بذلك تحتوي على الموطوء عليه كالكف على المقبوض إيضاح في القاموس الزرفين بالضم و بالكسر حلقة للباب أو عام معرب و قد زرفن صدغيه جعلهما كالزرفين
And for such benefits it was created from many bones, and thus, it is inclusive upon the folding on it like the palm on the one who is seized. Clarification in the dictionary is the ‘Al-Zarfeyn’ with pressing and by the fracture, a ring for the door or an Arabized year, and they have decorated its temples, making them like ‘Al-Zarfeyn’.
و قال الجوهري الزرد مثل السرد و هو مداخل حلق الدروع بعضها في بعض و الزرد بالتحريك الدروع المزرودة و الزراد صانعها انتهى فشبهوا اتصال بطون الدماغ بعضها ببعض و تداخلها بالدروع و نسجها.
And Al-Jowhary said, ‘The neck is like the coat of mail, and it is the shield inside the throat, part of it in a part, and the neck, by movement of the shields, and the neck is it’s Maker – end. They likened the connection of the bellies of the brain to each other and their intertwining with shields and their weaving.
قال في القانون للدماغ في طوله ثلاثة بطون و إن كان كل بطن في عرضه ذا جزءين و الجزء المقدم محسوس الانفصال إلى جزءين يمنة و يسرة و هذا الجزء يعين على الاستنشاق و على نفض الفضل بالعطاس و على توزيع أكثر الروح الحساس و على أفعال القوى المتصورة من قوى الإدراك الباطن.
He said in ‘Al-Qanoun’, ‘For the brain in it’s length, there are three bellies, and even though in each belly, in its width is with two segments, and the front part is tangible separation into two parts, right and left, and this part helps in inhaling and exhaling grace with sneezing, in distributing the most sensitive soul, and in the actions of the perceived powers of the subconscious.
و أما البطن المؤخر فهو أيضا عظيم لأنه يملأ تجويف عضو عظيم و لأنه مبدأ شيء عظيم أعني النخاع و منه يتوزع أكثر الروح المتحركة و هناك أفعال القوة الحافظة لكنه أصغر من المقدم بل كل واحد من بطني المقدم و مع ذلك فإنه يتصغر تصغرا مدرجا إلى النخاع و يتكاثف تكاثفا إلى الصلابة.
As for the posterior belly, it is also great because it fills the cavity of a great organ, and because it is the beginning of something great, I mean the marrow, and from it is distributed most of the moving soul, and there are actions of the preserving force, but it is smaller than the front, rather each one is from my front abdomen, the medulla and condenses to condense to hardness.
فأما البطن الوسط فإنه كمنفذ من الجزء المقدم إلى الجزء المؤخر كدهليز مضروب بينهما و قد عظم لذلك و طول لأنه مؤد من عظيم إلى عظيم و به يتصل الروح المقدم بالروح المؤخر و يتأدى أيضا الأشباح المتذكرة و يتسقف مبدأ هذا البطن الأوسط بسقف كري الباطن كالأزج و يسمى به ليكون منفذا و مع ذلك مبتعدا بتدويره عن الآفات و قويا على حمل ما يعتمد عليه من الحجاب المدرج.
As for the middle abdomen, it is like an outlet from the front part to the hind part, like a folded fold between them, and it has become so great and long because it leads from great to great, and with it the forward spirit is connected to the rear spirit. The remembering resemblances are also performed, and the principle of this middle abdomen is covered by the roof of the inner girry, like a thicket, and it is called to be permeable, yet far from the pests by its rotation and strong to carry what depends on it from the granulised veil.
و هناك يجتمع بطنا الدماغ المقدمان اجتماعا يتراءيان للمؤخر في هذا المنفذ و ذلك الموضع يسمى مجمع البطنين و هذا المنفذ نفسه بطن و لما كان منفذا يؤدي التصور إلى الحفظ كان أحسن موضع للفكر و التخيل على ما علمت و يستدل على أن هذه البطون مواضع قوى تصدر عنها هذه الأفعال من جهة ما يعرض لها من الآفات فيبطل مع آفة كل جزء فعله أو يدخله خلافه.
And there the two frontal ventricles of the brain meet together, appearing to the rear in this port, and that place is called the complex of the two abdomens, and this port itself is the abdomen. And since it is an outlet that leads to visualization leading to memorization, it is the best place for thought and imagination as far as I know, and it is inferred that these bellies are sites of forces from which these actions come from in terms of the evils that are exposed to them, so they invalidate with the defect of every part that he did or enters into something else.
و الغشاء الرقيق يستبطن بعضه فيغشى بطون الدماغ إلى القمحدوة التي عند الطاق و أما ما وراء ذلك فصلابته تكفيه تغشية الحجاب إياه فأما التزريد الذي في بطون الدماغ فليكون للروح النفساني نفوذ في جوهر الدماغ كما في بطونه إذ ليس في كل وقت تكون البطون متسعة منفتحة أو الروح قليلا بحيث يسع البطون فقط
And the thin membrane covers some of it and covers the linings of the brain to the girdle that is at the strand, and as for what is beyond that, its hardness is sufficient for it to cover the veil over it. So let the psychic spirit have influence in the substance of the brain as well as in its bellies, as not all the time the bellies are wide and open, or the spirit is little so that only the bellies can be accommodated.
و لأن الروح إنما تكمل استحالة عن المزاج الذي للقلب إلى المزاج الذي للدماغ بأن ينطبخ فيه انطباخا يأخذ به من مزاجه و هو أول مما يتأدى إلى الدماغ يتأدى إلى بطنه الأول لينطبخ فيه ثم ينفذ إلى البطن الأوسط فيزداد فيه انطباخا ثم يتم انطباخه في البطن المؤخر و الانطباخ الفاضل إنما يكون بممازجة و مخالطة و نفوذ في أجزاء الطابخ كحال الغذاء في الكبد.
And because the soul only completes an impossibility from the mood of the heart to the mood of the brain by being cooked in a way that takes it from its temperament, and it is the first thing that leads to the brain. Then it is cooked in the back belly, and the virtuous cooking takes place by mixing, mixing and permeating the parts of the cook, as is the case with food in the liver.
لكن زرد المقدم أكثر أفرادا من زرد المؤخر لأن نسبة الزرد إلى الزرد كنسبة العضو إلى العضو بالتقريب و السبب المصغر للمؤخر من المقدم موجود في الزرد و بين هذا البطن و بين البطن المؤخر و من تحتهما مكان هو متوزع العرقين العظيمين الصاعدين إلى الدماغ اللذين سنذكرهما إلى شعبهما التي ينتسج منها المشيمة من تحت الدماغ.
But the frontal neck is more individual than the posterior neck, because the ratio of neck to neck is roughly the same as the ratio of organ to organ, and the miniature cause of the posterior part of the front is found in a neck and between this abdomen and between the posterior abdomen and beneath them is a place that is the distribution of the two great veins ascending to the brain that we will mention to their people from which the placenta is formed from under the brain.
و قد عمدت تلك الشعب بجرم من جنس الغدد يملأ ما بينها و يدعمها كالحال في سائر المتوزعات العرقية فإن من شأن الخلإ الذي يقع بينها أن يملأ أيضا بلحم غددي و هذه الغدة تتشكل بشكل الشعب المذكورة على هيئة التوزع الموصوف فكما أن التشعب أو التوزع المذكور يبتدئ من ضيق و يتفرع إلى سعة توجبها الانبساط
Those people were baptized with a body of the same type as glands that fills and supports what is between them, as is the case in other ethnic distributions. The gap that falls between them will also be filled with glandular flesh, and this gland is formed in the shape of the aforementioned people in the form of the described distribution. Just as the aforementioned bifurcation or distribution starts from it is narrow and branching into a wideness necessitated by dilation.
كذلك صارت هذه الغدة صنوبرية رأسها يلي مبدأ التوزع من فوق و تذهب متوجهة نحو غايتها إلى أن يتم تدلي الشعب و يكون هناك منتسج على مثال المنتسج في المشيمة فيستقر فيه.
Like that, this pineal gland has its head following the principle of distribution from above and goes towards its goal until the recesses of the people are completed and there is a tissue similar to that in the placenta and it settles in it.
فالجزء من الدماغ المشتمل على هذا البطن الأوسط عامة و أجزاؤه التي هي من فوق دوري الشكل مزردة من زرد موضوعة في طوله مربوطة بعضها ببعض ليكون له أن يتمدد و أن يتقلص كالدود و باطن فوقه مغشي بالغشاء الذي يستبطن الدماغ إلى حد المؤخر و هو مركب على زائدتين من الدماغ مستديرتين إحاطة الطول كالفخذين يقربان إلى التماس
The part of the brain that includes this middle abdomen in general, and its parts that are from above are round in shape, are made of zebrafish, placed throughout its length tied to each other so that it can expand. And that it shrinks like a worm, and its interior is covered with the membrane that lines the brain to the end of the back, and it is mounted on two appendages of the brain, rounded, encircling the length, like the thighs, close to the seam.
و يتباعدان إلى الانفراج تركيبا بأربطة تسمى وترات لئلا يزول عنها لتكون الدودة إذا تمددت و ضاق عرضها ضغطت هاتين الزائدتين إلى الاجتماع فينسد المجرى و إذا تقلصت إلى القصر و ازدادت عرضا تباعدت إلى الافتراق فانفتح المجرى.
And they diverge to the separation, as a combination of ligaments called tendons, lest it depart from them, so that the worm if it expands and when its width narrowed, these two appendices were pressed together, the stream would be blocked, and if it narrowed to it and increased in width, it diverges to the point of separation, and the flow would open.
و ما يلي منه مؤخر الدماغ أدق و إلى التحدب ما هو و يتهندم في مؤخر الدماغ كالوالج منه في مولج و مقدمه أوسع من مؤخره على الهيئة التي يحتملها الدماغ و الزائدتان المذكورتان تسميان القبتين و لا تزريد فيهما البتة بل ملساوان ليكون شدهما و انطباقهما أشد و لتكون إجابتهما إلى التحريك بسبب حركة شيء آخر أشبه بإجابة الشيء الواحد.
What follows from the rear of the brain is more precise, and to the convexity it is, and it collapses in the rear of the brain, like a jug from it in a socket, and its front is wider than its back, according to the shape that the brain can bear. And the two aforementioned appendages are called the two domes, and they are not diminished at all, rather they are smooth so that their tension and fit are more severe, and their response to movement due to the movement of another thing is more like the response of the same thing.
و لدفع فضول الدماغ مجريان أحدهما في البطن المقدم عند الحد المشترك بينه و بين الذي بعده و الآخر في البطن الأوسط و ليس للبطن المؤخر مجرى مفرد و ذلك لأنه موضوع في الطرف صغير أيضا بالقياس إلى المقدم لا يحتمل ثقبا و يكفيه و الأوسط مجرى مشترك بينهما و خصوصا و قد جعل مخرجا للنخاع يتحلل بعض فضوله و يندفع من جهته.
And to repel the refuse of the brain, there are two flows, one in the front abdomen at the boundary that is common to it and the one after it, and the other in the middle abdomen, and the posterior abdomen does not have a single duct, and that is because it is placed at the end too small in comparison to the front, and it does not bear a hole, and it is sufficient for it, and the middle is a common passage between them, especially as he made a way out for the marrow to dissolve some of his curiosity and rush from his side.
و هذان المجريان إذا ابتدءا من البطنين و نفذا في الدماغ نفسه توربا نحو الالتقاء عند منفذ واحد عميق مبدؤه الحجاب الرقيق و آخره و هو أسفله عند الحجاب الصلب و هو مضيق كالقمع يبتدئ من سعة مستديرة إلى مضيق و لذلك يسمى قمعا و يسمى أيضا مستنقعا فإذا نفذ في الغشاء الصلب لاقى هناك مجرى في غدة كأنها كرة مغمورة من جانبين متقابلين من فوق و أسفل و هي بين الغشاء الصلب و بين مجرى الحنك ثم تجده هناك المنافذ التي في مشاشية المصفاة من أعلى الحنك انتهى.
And these two streams, if they start from the abdomen and penetrate into the brain itself, a turbulence towards the confluence at one deep outlet, the beginning of which is the thin veil and its end, and it is below it at the solid veil, and it is as narrow as a funnel, starting from a round wideness to a strait. That is why it is called a funnel, and it is also called a swamp. If it penetrates into the solid membrane, it finds a duct in a gland as if it were a ball submerged from two opposite sides from above and below, and it is between the solid membrane and between the course of the palate, then you find it there are the outlets that are in the epiphysis of the filter from the top of the palate’ – end.
فذلكة
Summary
اعلم أن عظام الرأس أحد عشر و عظام الوجه ستة عشر و الأسنان اثنان و ثلاثون و فقرات العنق و الظهر و العجز و العصعص ثلاثون و عظام الترقوة اثنان و الكتفان اثنان و قلة الكتف اثنان و العظام الأصلية لليدين ستون سوى العظام الصغيرة في المواصل المسماة بالسمسمانية و الأضلاع من الجانبين أربعة و عشرون و عظام الصدر سبعة و عظام الخاصرة اثنتان و عظام الرجلين ستون.
Know that the bones of the hear are eleven, and bone of the face are sixteen, and teeth are thirty-two, and vertebrae of the neck and the back and the lower back and coccyx are thirty, and the collar bones are two, the shoulders are two, and the shoulder blades are two, and the original bones of the hands are sixty, except for the small bones in the joints called sesamoids and the ribs on both sides are twenty-four, the breast bones are seven, the flank bones are two, and the bones of the legs are sixty.
فالمجموع مائتان و ثمانية و أربعون سوى السمسمانية و معها مائتان و أربعة و ستون لأنها في كل يد و رجل أربعة و عدد العضلات على ما ذكره جالينوس خمسمائة و تسعة و عشرون و على ما ذكرها أبو القاسم بن أبي صادق خمسمائة و ثمانية عشر.
So the total is two hundred and forty-eight, besides the Sesamoid bones, and with these are two hundred and sixty-four, because these are four in each hand and leg, and the number of the muscles are upon what Galen had mentioned, five hundred and twenty-nine, and upon what Abu Al Qasim Bin Abu Sadiq had mentioned, five hundred and eighteen.
و الأعصاب على المشهور ثمانية و عشرون زوجا و واحد فرد فيكون سبعة و خمسين.
And the nerves, upon the well-known, are twenty-eight pairs and one individual, so they would be fifty-seven.
و أما الشريانات النابضة المنشعبة من القلب و الأوردة الساكنة المنبعثة من الكبد فقد مر مجملا أصولهما و كيفية انشعابهما و لا يحصر شعبهما عدد مضبوط ليمكن ذكرها و قد مر في الأخبار أن الجميع ثلاثمائة و ستون نصفها متحركة و نصفها ساكنة.
As for the pulsating arteries branching off from the heart and the static veins emanating from the liver, it has passed in its entirety, their origins and how they branch out, and their divisions are not limited to an exact number so that it can be mentioned, and it has passed in the Ahadeeth that the total are three hundred and sixty, half of these are moving, and half of these are still.
و أقول إنما بسطنا الكلام في هذا الباب لمدخليتها في معرفة الحكيم الكريم الوهاب و لطفه و كرمه و حكمه و نعمه في جميع الأبواب و هي أفضل فنون الطب و الحكمة و أدقهما و أشرفهما و الله الموفق للصواب.
And I say that we have expanded the speech in this section because of its introduction to the knowledge of the Wise, the Benevolent, then Benefactor, and His-azwj Kindness, and His‑azwj Benevolence, and His-azwj Favours in entirety of the subjects, and it is the most superior skill of the medicine and the wisdom, and it’s most accurate, and it’s noblest, and Allah-azwj is the Harmoniser to the correctness’.
باب 49 نادر في علة اختلاف صور المخلوقات و علة السودان و الترك و الصقالبة
CHAPTER 49 – MISCELLANEOUS REGARDING THE REASON OF THE DIFFERENT INMATES OF THE CREATED BEINGS, AND REASON FOR THE BLACKS, AND THE TURKS, AND THE SAQABILA (SLAVS)
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الطَّالَقَانِيِّ عَنِ ابْنِ عُقْدَةَ الْحَافِظِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ لِمَ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْخَلْقَ عَلَى أَنْوَاعٍ شَتَّى وَ لَمْ يَخْلُقْهُ نَوْعاً وَاحِداً
(The book) ‘Al Illal’ – From Muhammad Bin Ibrahim Al Talaqany, from Ibn Uqdah Al Hafiz, from Ali Bin Al-Hassan Bin Fazzal, from his father,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said: ‘I said to him-asws, ‘When did Allah‑azwj Created the created beings upon various types, and He-azwj did not Create as one type’.
فَقَالَ لِئَلَّا يَقَعَ فِي الْأَوْهَامِ أَنَّهُ عَاجِزٌ وَ لَا يَقَعُ صُورَةٌ فِي وَهْمِ مُلْحِدٍ إِلَّا وَ قَدْ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا خَلْقاً لِئَلَّا يَقُولَ قَائِلٌ هَلْ يَقْدِرُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ صُورَةَ كَذَا وَ كَذَا لِأَنَّهُ لَا يَقُولُ مِنْ ذَلِكَ شَيْئاً إِلَّا وَ هُوَ مَوْجُودٌ فِي خَلْقِهِ تَبَارَكَ وَ تَعَالَى فَيَعْلَمُ بِالنَّظَرِ إِلَى أَنْوَاعِ خَلْقِهِ أَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
He-asws said: ‘Let it occurs in the imaginations that He-azwj is Unable nor occurs in the imagination of the atheist except and Allah-azwj Mighty and Majestic has Created a creature, lest a speaker says, ‘Is Allah-azwj Mighty and Majestic Able upon Creature upon such and such image?’, because he will not say anything from that except and it exists in the Creation of Blessed and Exalted, and he would know by looking at the variety of His-azwj creatures that He-azwj is Able upon all things’’.[1]
2- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ ع يَقُولُ عَاشَ نُوحٌ ع أَلْفَيْنِ وَ خَمْسَمِائَةِ سَنَةٍ وَ كَانَ يَوْماً فِي السَّفِينَةِ نَائِماً فَهَبَّتْ رِيحٌ فَكَشَفَتْ عَوْرَتَهُ- فَضَحِكَ حَامٌ وَ يَافِثُ فَزَجَرَهُمَا سَامٌ وَ نَهَاهُمَا عَنِ الضَّحِكِ وَ كَانَ كُلَّمَا غَطَّى سَامٌ شَيْئاً تَكْشِفُهُ الرِّيحُ كَشَفَهُ حَامٌ وَ يَافِثُ
And from him, from Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad, from Abdul Azim Al-Hassani who said,
‘I heard Ali-asws Bin Muhammad Al-Askari-asws saying: ‘Noah-as lived for two thousand and five hundred years, and one day he-as was sleeping in the ship, so a wind came down and uncovered his-as private parts. Haam and Yafis laughed, so Saam-as rebuked them and forbade them from laughing, and it so happened that every time Saam-as covered with something which the wind had uncovered, Haam and Yafis would uncover it.
فَانْتَبَهَ نُوحٌ ع فَرَآهُمْ وَ هُمْ يَضْحَكُونَ فَقَالَ مَا هَذَا فَأَخْبَرَهُ سَامٌ بِمَا كَانَ فَرَفَعَ نُوحٌ ع يَدَهُ إِلَى السَّمَاءِ يَدْعُو وَ يَقُولُ اللَّهُمَّ غَيِّرْ مَاءَ صُلْبِ حَامٍ حَتَّى لَا يُولَدَ لَهُ إِلَّا السُّودَانُ اللَّهُمَّ غَيِّرْ مَاءَ صُلْبِ يَافِثَ
Noah-as woke up suddenly. He-as saw them while they were laughing. He-as said: ‘What is this (going on)?’ Saam-as informed him-as with what had happened. Noah-as raised his-as hands towards the sky supplicating, and he-as said: ‘O Allah-azwj! Change the water of the backbone of Haam until there are not born for him except the black! O Allah-azwj! Change the water of the water of Yafis!’
فَغَيَّرَ اللَّهُ مَاءَ صُلْبَيْهِمَا فَجَمِيعُ السُّودَانِ حَيْثُ كَانُوا مِنْ حَامٍ وَ جَمِيعُ التُّرْكِ وَ الصَّقَالِبَةِ وَ يَأْجُوجَ وَ مَأْجُوجَ وَ الصِّينِ مِنْ يَافِثَ حَيْثُ كَانُوا وَ جَمِيعُ الْبِيضِ سِوَاهُمْ مِنْ سَامٍ
So Allah-azwj Changed the water of their back. Thus, entirety of the blacks, wherever they may be, are from Haam, and entirety of the Turks and the Slavs, and Yajouj and Majouj, and the Chinese, are from Yafis wherever they may be, and every of the whites besides them, are from Saam.
وَ قَالَ نُوحٌ لِحَامٍ وَ يَافِثَ جُعِلَ ذُرِّيَّتُكُمَا خَوَلًا لِذُرِّيَةِ سَامٍ إِلَى يَوْمِ الْقِيَامَةِ لِأَنَّهُ بَرَّ بِي وَ عَقَقْتُمَانِي فَلَا زَالَتْ سِمَةُ عُقُوقِكُمَا لِي فِي ذُرِّيَّتِكُمَا ظَاهِرَةً وَ سِمَةُ الْبِرِّ بِي فِي ذُرِّيَّةِ سَامٍ ظَاهِرَةً مَا بَقِيَتِ الدُّنْيَا.
And Noah-as said to Haam and Yafis: ‘(Allah-azwj) has Made both your offspring as slaves to the offspring of Saam-as up to the Day of Qiyamah, because he-as has been righteous with me-as, and you two have been disloyal to me-as! So the traits of both your disloyalties would be apparent in your offspring, and the trait of the righteousness with me-as would be apparent in the offspring of Saam-as for as long as the world remains’’.[2]
3- الْعِلَلُ، فِي خَبَرِ يَزِيدَ بْنِ سَلَّامٍ أَنَّهُ سَأَلَ النَّبِيَّ ص أَنَّ آدَمَ خُلِقَ مِنَ الطِّينِ كُلِّهِ أَوْ مِنْ طِينٍ وَاحِدٍ
(The book) ‘Al Illal’ –
‘In a Hadeeth by Yazeed Bin Salam, he asked the Prophet-saww, ‘Adam-as was Created from all of the clays or from one clay?’
قَالَ بَلْ مِنَ الطِّينِ كُلِّهِ وَ لَوْ خُلِقَ مِنْ طِينٍ وَاحِدٍ لَمَا عَرَفَ النَّاسُ بَعْضُهُمْ بَعْضاً وَ كَانُوا عَلَى صُورَةٍ وَاحِدَةٍ
He-saww said: ‘But from all of the clay and had he-has been Created from one clay, the people would not have recognised each other, and they would have been upon one image’.
قَالَ فَلَهُمْ فِي الدُّنْيَا مِثْلٌ
He said, ‘Is there are example of their in the world?’
قَالَ التُّرَابُ فِيهِ أَبْيَضُ وَ فِيهِ أَخْضَرُ وَ فِيهِ أَشْقَرُ وَ فِيهِ أَغْبَرُ وَ فِيهِ أَحْمَرُ وَ فِيهِ أَزْرَقُ وَ فِيهِ عَذْبٌ وَ فِيهِ مِلْحٌ وَ فِيهِ خَشِنٌ وَ فِيهِ لَيِّنٌ وَ فِيهِ أَصْهَبُ فَلِذَلِكَ صَارَ النَّاسُ فِيهِمْ لَيِّنٌ وَ فِيهِمْ خَشِنٌ وَ فِيهِمْ أَبْيَضُ وَ فِيهِمْ أَصْفَرُ وَ أَحْمَرُ وَ أَصْهَبُ وَ أَسْوَدُ عَلَى أَلْوَانِ التُّرَابِ.
He-saww said: ‘The soil, in it is white, and in it is green, and in it is blonde, and in it is dusty, and in it is red, and in it is blue, and in it is sweet, and in it is salty, and in it is coarse, and in it is soft, and in it is ginger. Therefore, the people became such, among them are coarse (harsh), and among them are white, and among them are yellow, and red, and blonde, and black, based upon colours of the soil’’.[3]
باب 50 أنه لم سمي الطبيب طبيبا و ما ورد في عمل الطبّ و الرجوع إلى الطبيب
CHAPTER 50 – WHY HAS THE PHYSICIAN NAMED AS THE MEDICINE MAN, AND WHAT HAS BEEN REFERRED IN THE WORK OF MEDICINE, AND THE REFERRING TO THE DOCTOR
1- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ يُسَمَّى الطَّبِيبُ الْمُعَالِجَ فَقَالَ مُوسَى بْنُ عِمْرَانَ يَا رَبِّ مِمَّنِ الدَّاءُ قَالَ مِنِّي قَالَ فَمِمَّنِ الدَّوَاءُ قَالَ مِنِّي
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, by his chain raising it to,
‘Abu Abdullah-asws having said: ‘The treater was named as the doctor (medicine man). Musa Bin Imran-as said: ‘O Lord-azwj! Whom is the illness from?’ He-azwj Said: “From Me-azwj!” He-as said: ‘So, from whom is the cure?’ He-azwj Said: “From Me-azwj!”
قَالَ فَمَا يَصْنَعُ النَّاسُ بِالْمُعَالِجِ قَالَ يَطِيبُ بِذَلِكَ أَنْفُسُهُمْ فَسُمِّيَ الطَّبِيبَ لِذَلِكَ.
He-as said: ‘So what should the people do with the treater (doctor)?’ He-azwj Said: “To make their selves feel good with that!” So, the doctor was named for that (reason)’’.[4]
2- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ مُوسَى بْنُ عِمْرَانَ يَا رَبِّ مِنْ أَيْنَ الدَّاءُ قَالَ مِنِّي قَالَ فَالشِّفَاءُ قَالَ مِنِّي قَالَ فَمَا يَصْنَعُ عِبَادُكَ بِالْمُعَالِجِ قَالَ يَطِيبُ بِأَنْفُسِهِمْ فَيَوْمَئِذٍ سُمِّيَ الْمُعَالِجُ الطَّبِيبَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ziyad Bin Abu Al Hallal,
‘From Abu Abdullah-asws having said: ‘Musa Bin Imran-as said: ‘O Lord-azwj! From where is the illness?’ He-azwj Said: “From Me-azwj!” He-as said: ‘The healing?’ He-azwj Said: “From Me-azwj!” He-as said: ‘So what should Your-azwj servants do with the treater (doctor)?’ He-azwj Said: “Make their selves feel good!” So, on that day, the treater (doctor) was named as the physician (doctor)’’.[5]
3- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى طَبِيبٍ وَ هُوَ نَصْرَانِيٌّ أُسَلِّمُ عَلَيْهِ وَ أَدْعُو لَهُ قَالَ نَعَمْ لِأَنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ.
(The book) ‘Qurb Al Asnaad’ – From Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Al-Hassan Musa-asws, ‘What is your-asws view if I am needy to a doctor and he is a Christian, shall I greet unto him and supplicate for him?’ He-asws said: ‘Yes because your supplication will not benefit him (anyway)’’.[6]
وَ قَدْ رَوَى الْكُلَيْنِيُّ فِي الْمُوَثَّقِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالتَّسْلِيمِ وَ إِذَا سَلَّمُوا عَلَيْكُمْ فَقُولُوا وَ عَلَيْكُمْ.
And it has been reported by Al-Kulayny in ‘Al-Mowsiq’ – From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not initiate the people of the Book with the greetings, and when they greet unto you, then say, ‘And upon you’’.[7]
4- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ع وَ هُوَ يَقُولُ ادْفَعُوا مُعَالَجَةَ الْأَطِبَّاءِ مَا انْدَفَعَ الْمُدَاوَاةُ عَنْكُمْ فَإِنَّهُ بِمَنْزِلَةِ الْبِنَاءِ قَلِيلُهُ يَجُرُّ إِلَى كَثِيرِهِ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ja’fari who said,
‘I heard Musa-asws Bin Ja’far-asws and he-asws was saying: ‘Push away the treatment of the doctors for as long as you can avoid the medication, for it is at the status of the building, it’s little would pull to the many’’.[8]
بيان أي الشروع في المداواة لقليل الداء يوجب زيادة المرض و الاحتياج إلى دواء أعظم.
Explanation – I.e. the commencement in the treatment of the little illness obliges increased illness, and the need to mightier cure.
5- الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ سَهْلٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ ظَهَرَتْ صِحَّتُهُ عَلَى سُقْمِهِ فَيُعَالِجُ نَفْسَهُ بِشَيْءٍ فَمَاتَ فَأَنَا إِلَى اللَّهِ بَرِيءٌ مِنْهُ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Sahl, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘One who health prevails upon his sickness, so he treats himself with something, so he dies, I-asws disavow to Allah-azwj from him’’.[9]
بيان ظاهره حرمة التداوي بدون شدة المرض و الحاجة الشديدة إليه لكن الخبر ضعيف فيمكن الحمل على الكراهة لمعارضة إطلاق بعض الأخبار و إن كان الأحوط العمل به.
Explanation: Apparently it is a prohibition of curing without severe illness and the severe need, but the Hadeeth is weak, so it is possibly carried upon the dislike of the objection of some of the Ahadeeth, and even if it was more prudent to work with it.
6- طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ الْمُوسَوِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ يَعْنِي أَبَاهُ. عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ قَالَ سَمِعْتُ الرِّضَا ع يُحَدِّثُ عَنْ أَبِيهِ قَالَ: سَأَلَ يُونُسُ بْنُ يَعْقُوبَ الرَّجُلَ الصَّادِقَ يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ ع قَالَ يَا ابْنَ رَسُولِ اللَّهِ الرَّجُلُ يَكْتَوِي بِالنَّارِ وَ رُبَّمَا قُتِلَ وَ رُبَّمَا تَخَلَّصَ
(The book) ‘Tib Al-Aimma-asws’ – From Muhammad Bin Ibrahim Al Alawy Al Musawi, from Ibrahim Bin Muhammad, meaning his father,
‘From Abu Al-Hassan Al-Askari-asws having said: ‘I-asws heard Al-Reza-asws narrating from his-asws father-asws having said: ‘Yunus Bin Yaqoub asked the truthful man-asws, meaning Ja’far-asws Bin Muhammad-asws. He said, ‘O son-asws of Rasool-Allah-saww! The man is heat-treated with the fire, and sometimes he is killed, and sometime he would be finished (from it)’.
قَالَ قَدِ اكْتَوَى رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ رَسُولُ اللَّهِ ص قَائِمٌ عَلَى رَأْسِهِ.
He-asws said: ‘A man from the companions of Rasool-Allah-saww had been treated with heat while Rasool-Allah-saww was standing by his head’’.[10]
7- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ عَبْدِ الْوَاحِدِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع هَلْ يُعَالَجُ بِالْكَيِّ قَالَ نَعَمْ إِنَّ اللَّهَ تَعَالَى جَعَلَ فِي الدَّوَاءِ بَرَكَةً وَ شِفَاءً وَ خَيْراً كَثِيراً وَ مَا عَلَى الرَّجُلِ أَنْ يَتَدَاوَى وَ إِنْ لَا بَأْسَ بِهِ.
And from him, from Ja’far Bin Abdul Wahid, from Al Nazr Bin Suweyd, from Aasim Bin Humeyd, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws, ‘Can one be treated with the cauterization (heat-treatment)[11]’ He‑asws said: ‘Yes. Allah-azwj the Exalted has Made a lot of Blessings and healing and a lot of good in the medicine, and it is not upon the man that he should take medication and there is no problem with him’’.[12]
8- الطب، طب الأئمة عليهم السلام عَنِ الْمُظَفَّرِ بْنِ عَبْدِ اللَّهِ الْيَمَانِيِّ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الْأَشْهَلِيِّ عَنْ سَالِمِ بْنِ أَبِي خَيْثَمَةَ عَنِ الصَّادِقِ ع قَالَ: مَنْ ظَهَرَتْ صِحَّتُهُ عَلَى سُقْمِهِ فَشَرِبَ الدَّوَاءَ فَقَدْ أَعَانَ عَلَى نَفْسِهِ.
(The book) ‘Tib Al-Aimma-asws’, may the greetings be upon them-asws, from Al Muzaffar Bin Abdullah Al Yamani, from Muhammad Bin Yazeed Al Ash’haly, from Salim Bin Abu Khaysama,
‘From Al-Sadiq-asws having said: ‘One whose health is prevailing over his illness, and he drinks the medications, he has assisted against himself’’.[13]
9- وَ مِنْهُ، عَنْ مَرْزُوقِ بْنِ مُحَمَّدٍ الطَّائِيِّ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع عَنِ الرَّجُلِ يُدَاوِيهِ النَّصْرَانِيُّ وَ الْيَهُودِيُّ وَ يَتَّخِذُ لَهُ الْأَدْوِيَةَ فَقَالَ لَا بَأْسَ بِذَلِكَ إِنَّمَا الشِّفَاءُ بِيَدِ اللَّهِ تَعَالَى.
And from him, from Marzouq Bin Muhammad Al Taie, from Fazalat, from Al Ala’a, from Muhammad Bin Muslim,
‘From Abu Ja’far Al-Baqir-asws about the man who is treated by the Christian, or the Jew, and he takes the medication for him. He-asws said: ‘There is no problem with that. But rather, the healing is in the Hand of Allah-azwj the Exalted’’.[14]
بيان قال ابن إدريس ره في السرائر قد ورد الأمر عن رسول الله ص و وردت الأخبار عن الأئمة من ذريته ع بالتداوي فَقَالُوا تَدَاوَوْا فَمَا أَنْزَلَ اللَّهُ دَاءً إِلَّا أَنْزَلَ مَعَهُ دَوَاءً إِلَّا السَّامَ فَإِنَّهُ لَا دَوَاءَ لَهُ.
Explanation: Ibn Idrees said in ‘Al Saraair’, ‘The matter has been reported from Rasool-Allah‑saww and the Ahadeeth have arrived from the Imams-asws from his-saww offspring about the medication. They-asws said: ‘Take medication, for Allah-azwj has not Sent down any illness except He-azwj has Sent down a cure, except for the poison (death), for there is no medication (cure) for it’’.
10- الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَشْرَبُ الدَّوَاءَ وَ رُبَّمَا قَتَلَهُ وَ رُبَّمَا يَسْلَمُ مِنْهُ وَ مَا يَسْلَمُ أَكْثَرُ
(The book) ‘Tib Al-Aimma-asws’, may the greetings be upon them-asws, from Ibrahim Bin Muslim, from Ibn Abu Najran, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about a man who drinks the medication, and sometimes it kills him, and something he would be safe from it, and the ones who are safe, are more’.
قَالَ فَقَالَ أَنْزَلَ اللَّهُ الدَّاءَ وَ أَنْزَلَ الشِّفَاءَ وَ مَا خَلَقَ اللَّهُ دَاءً إِلَّا جَعَلَ لَهُ دَوَاءً فَاشْرَبْ وَ سَمِّ اللَّهَ تَعَالَى.
He (the narrator) said, ‘He-asws said: ‘Allah-azwj has Sent down the illness and Sent down the healing, and Allah-azwj has not Created any illness except and He-azwj has Made a cure to be for it, so drink and name Allah-azwj the Exalted’’.[15]
11- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ فِي الْمَرْأَةِ أَوِ الرَّجُلِ يَذْهَبُ بَصَرُهُ فَتَأْتِيهِ الْأَطِبَّاءُ فَيَقُولُونَ نُدَاوِيكَ شَهْراً أَوْ أَرْبَعِينَ لَيْلَةً مُسْتَلْقِياً كَذَلِكَ يُصَلِّي فَرَجَعْتُ إِلَيْهِ لَهُ فَقَالَ مَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ.
Al Ayyashi, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding the woman or the man whose sight has gone, so the doctors come to him and said, ‘We shall treat you for a month or forty nights, lying down’. He prays Salat like that, so it (sight) returns to him, (his sight) for him’. He-asws said: ‘the one who is desperate, without coveting nor transgressing, [2:173]’’.[16]
12- الْمَكَارِمُ، قَالَ النَّبِيُّ ص تَدَاوَوْا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُنْزِلْ دَاءً إِلَّا وَ أَنْزَلَ لَهُ شِفَاءً.
(The book) ‘Al Mukarim’ –
The Prophet-saww said: ‘Take medicine for Allah-azwj Mighty and Majestic did not Send down any illness except and He-azwj Sent down a healing for it’’.[17]
13- وَ رُوِيَ عَنْهُ ص قَالَ: اثْنَانِ عَلِيلَانِ صَحِيحٌ مُحْتَمٍ وَ عَلِيلٌ مُخَلِّطٌ.
And it is reported from him-saww having said: ‘Two are sick – an inescapably healthy one and a mixed sick one’’.[18]
14- وَ قَالَ ص تَجَنَّبِ الدَّوَاءَ مَا احْتَمَلَ بَدَنُكَ الدَّاءَ فَإِذَا لَمْ يَحْتَمِلِ الدَّاءَ فَالدَّوَاءُ.
And he-saww said: ‘Shun the medication for as long as your body can endure the illness. With it can (no longer) endure the illness, then (take the) medication’’.[19]
15- عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ مَرِضَ فَقَالَ لَا أَتَدَاوَى حَتَّى يَكُونَ الَّذِي أَمْرَضَنِي هُوَ الَّذِي يَشْفِينِي فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ لَا أَشْفِيكَ حَتَّى تَتَدَاوَى فَإِنَّ الشِّفَاءَ مِنِّي.
From Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as fell sick. He-as said: ‘I-as will not take the medication until the One-azwj Who Made me-as sick, He-azwj is the One-azwj Who Heals me’. Allah-azwj the Exalted Revealed to him-as: “I-azwj will not Heal you-as until you take the medication. The Healing is from Me-azwj’’.[20]
16- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَخِيهِ الْعَلَاءِ عَنْ إِسْمَاعِيلَ بْنِ الْحَسَنِ الْمُتَطَبِّبِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي رَجُلٌ مِنَ الْعَرَبِ وَ لِي بِالطِّبِّ بَصَرٌ وَ طِبِّي طِبٌّ عَرَبِيٌّ وَ لَسْتُ آخُذُ عَلَيْهِ صَفَداً فَقَالَ لَا بَأْسَ قُلْتُ إِنَّا نَبُطُّ الْجُرْحَ وَ نَكْوِي بِالنَّارِ قَالَ لَا بَأْسَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Muhammad Bin Yahya, from his brother Al Ala’a, from Ismail Bin Al-Hassan,
The fake doctor said, ‘I said to Abu Abdullah-asws, ‘I am a man from the Arabs there is an insight for me with the medicine, and my medicine is Arabian medicine, and I do not take any gifts upon it’. He-asws said: ‘There is no problem’. I said, ‘I let the wound bleed and do heat treatment with the fire’. He-asws said: ‘There is no problem’.
قُلْتُ وَ نَسْقِي هَذِهِ السَّمُومَ الإسمحيقون وَ الْغَارِيقُونَ قَالَ لَا بَأْسَ قُلْتُ إِنَّهُ رُبَّمَا مَاتَ قَالَ وَ إِنْ مَاتَ قُلْتُ نَسْقِي عَلَيْهِ النَّبِيذَ
I said, ‘And we tend to quench these toxins, ‘Al Asmayhiqoun’, and ‘Al Gahriqoun’. He-asws said: ‘There is no problem’. I said, ‘Sometimes he (the patient) dies’. He-asws said: ‘And even if he dies’. I said, ‘We quench Al-Nabeez to him’.
قَالَ لَيْسَ فِي الْحَرَامِ شِفَاءٌ قَدِ اشْتَكَى رَسُولُ اللَّهِ ص فَقَالَتْ لَهُ عَائِشَةُ بِكَ ذَاتُ الْجَنْبِ فَقَالَ أَنَا أَكْرَمُ عَلَى اللَّهِ مِنْ أَنْ يَبْتَلِيَنِي بِذَاتِ الْجَنْبِ قَالَ فَأَمَرَ فَلُدَّ بِصَبِرٍ.
He-asws said: ‘There isn’t any healing in a Prohibited substance. Rasool-Allah-saww had a (health) complaint. Ayesha said to him-saww, ‘You-saww have pleurisy’. He-saww said: ‘I-saww am more honourable unto Allah-azwj than for Him-azwj to Try me-saww with pleurisy’. He-saww instructed with oral medication’’.[21]
17- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَشْرَبُ الدَّوَاءَ وَ يَقْطَعُ الْعِرْقَ وَ رُبَّمَا انْتَفَعَ بِهِ وَ رُبَّمَا قَتَلَهُ قَالَ يَقْطَعُ وَ يَشْرَبُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘The man drinks the medication and cuts the vein, and something he benefits by it and sometimes it kills him’. He-asws said: ‘He can cut and drink (do both)’’.[22]
18- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عُثْمَانَ الْأَحْوَلِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَيْسَ مِنْ دَوَاءٍ إِلَّا وَ هُوَ يُهَيِّجُ دَاءً وَ لَيْسَ شَيْءٌ فِي الْبَدَنِ أَنْفَعَ مِنْ إِمْسَاكِ الْيَدِ إِلَّا عَمَّا يُحْتَاجُ إِلَيْهِ.
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Hassan, from Muawiya Bin Hukey, from Usman Al Ahowl who said,
‘I heard Abu Al-Hassan-asws saying: ‘There is no medicine except it provokes a disease (side effect), and there isn’t anything regarding the body more beneficial than withholding the hand (restraint) except from one is needy to’’.[23]
19- النهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع امْشِ بِدَائِكَ مَا مَشَى بِكَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Walk with your disease for as long as it can walk with you’’.[24]
20- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ رَسُولُ اللَّهِ ص تَدَاوَوْا فَإِنَّ الَّذِي أَنْزَلَ الدَّاءَ أَنْزَلَ الدَّوَاءَ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Rasool-Allah-saww said: ‘Take medication, for the One-azwj Who Sent down the illness has Sent down the cure’’.[25]
21- وَ قَالَ ص مَا أَنْزَلَ اللَّهُ مِنْ دَاءٍ إِلَّا أَنْزَلَ لَهُ شِفَاءً.
And he-saww said: ‘Allah-azwj has not Sent down any illness except He-azwj has Sent down the healing for it’’.[26]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ 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
(The book) ‘Al Kafi’ – From 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 afflicted with the gallstones. It was said to me, ‘There isn’t any treatment for it except if you have surgery done. I had surgery done. He died. The Shias said, ‘You have participated in blood (death) of your son’’.
قَالَ فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ فَوَقَّعَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا أَحْمَدُ لَيْسَ عَلَيْكَ فِيمَا فَعَلْتَ شَيْءٌ إِنَّمَا الْتَمَسْتَ الدَّوَاءَ وَ كَانَ أَجَلُهُ فِيمَا فَعَلْتَ.
He (the narrator) said, ‘I wrote to Abu Al-Hassan-asws, Master of Al Askar. He-asws, may the Salawaat of Allah-azwj be upon him-asws, wrote: ‘O Ahmad! There isn’t anything upon you in what you have done. But rather, you sought the cure, and it was his term (death) in what you did’’.[27]
23- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْمَرِيضِ يُكْوَى أَوْ يَسْتَرْقِي قَالَ لَا بَأْسَ إِذَا اسْتَرْقَى بِمَا يَعْرِفُهُ.
(The book) ‘Qurb Al Asnaad’ – From Abdullah Bin Al-Hassan Al Alawy, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the patient undergoing heat treatment (burning of skin by fire) or by chanting (incantations). He‑asws said: ‘There is no problem when you chant (incantations) with what he knows’’.[28]
توضيح في القاموس قال الرقية العوذة قوله ع بما يعرفه أي بما يعرف معناه من القرآن و الأدعية و الأذكار لا بما لا يعرفه من الأسماء السريانية و العربية و الهندية و أمثالها كالمناطر المعروفة في الهند إذ لعلها يكون كفرا و هذيانا.
Clarification – In Al Qamous (lexicon), he said, ‘Al Ruqya’ (chanting/incantations) is seeking the Refuge (with Allah-azwj)’. His-asws words: ‘With what he knows’, it’s meaning is, from the Quran, and the supplications, and the Zikr, not with what he knows from the Syrian and Arabic and Indian names and their like, like the ‘Mantar’, well-known in India, when perhaps it would be Kufr and delirium.
أو المعنى ما يعرف حسنه بخبر أو أثر ورد فيه و الأول أظهر و الأحوط أن لا يكون معه نفث لا سيما إذا كان في عقدة و تمام القول فيه في كتاب الدعاء.
Or the meaning is, what he known in a report or Hadeeth referring to it, and the first is more apparent and more encompassing that there should not be any blowing/puffing with it when it was in a knot, and the complete word regarding it is in the book of supplications.
قال في النهاية قد تكرر ذكر الرقية في الحديث و الرقية العوذة التي يرقى بها صاحب الآفة كالحمّى و الصرع و غير ذلك من الآفات.
He said in ‘Al Nihaya’, ‘The mentioned of Al Qurya has been repeated in the Hadeeth, and the Ruqya is seeking the Refuge the one with the affliction has been afflicted with, like the fever and epilepsy and other than that from the afflictions.
و قد جاء في بعض الأحاديث جوازها و في بعضها النهي عنها فمن الجواز قوله استرقوا لها فإن بها النظرة أي اطلبوا لها من يرقيها و من النهي قوله لا يسترقون و لا يكتوون
And there has come in the Ahadeeth, it’s permission and in some of these, the prohibition from it. From the permission are his-saww words: ‘Perform Ruqya for her, for there is the evil eye with her!’ – i.e. seek for her someone who can perform Ruqya for her. And from the prohibitions are his-saww words: ‘Neither should you perform Ruqya nor be writing (it)!’
و الأحاديث في القسمين كثيرة و وجه الجمع بينهما أن الرقي يكره منها ما كان بغير اللسان العربي و بغير أسماء الله تعالى و صفاته و كلامه في كتبه المنزلة
And the Ahadeeth regarding the two divisions are many, and an aspect of gathering between the two is that the Ruqya is dislike from it, whatever was in other than the Arabic language and with other than the Names of Allah-azwj the Exalted, and His-azwj Attributes, and His-azwj Speech in His-azwj Revealed Book.
و أن يعتقد أن الرقيا نافعة لا محالة فيتكل عليها و إياه أراد بقوله ما توكل من استرقى و لا يكره منها ما كان في خلاف ذلك كالتعوّذ بالقرآن و أسماء الله تعالى و الرقى المروية و لذلك قال للذي رقى بالقرآن و أخذ عليه أجرا من أخذه برقية باطل فقد أخذت برقية حق.
And if one believes that the Ruqya is beneficial, he would rely upon it, and it is what is intended by His-azwj Words what the one performing Ruqya relies, and it is not disliked in different to that, like the amulet with the Quran and Names of Allah-azwj the Exalted, and the reported Ruqya (chants), and for that he-saww said for the one who performs Ruqya with the Quran and takes a recompense (money) upon it: ‘The recompense of the one who takes it by performing Ruqya is invalid, so he has taken a right by performing Ruqya’.
وَ كَقَوْلِهِ فِي حَدِيثِ جَابِرٍ أَنَّهُ ص قَالَ: اعْرِضُوهَا عَلَيَّ فَعَرَضْنَاهَا فَقَالَ لَا بَأْسَ بِهَا إِنَّمَا هِيَ مَوَاثِيقُ.
And like his-saww words in a Hadeeth of Jabir, he-saww said: ‘Present it (chants) to me-saww’. So we presented it. He-saww said: ‘There is no problem with these. But rather, these are covenants’’.
كأنه خاف أن يقع فيها شيء مما كانوا يتلفظون به و يعتقدونه من الشرك في الجاهلية و ما كان بغير اللسان العربي مما لا يعرف له ترجمة و لا يمكن الوقوف عليه فلا يجوز استعماله
It is as if he-saww feared that something might fall into it from what Shirk they had been uttering with and believing in during the pre-Islamic period, and whatever was in other than the Arabic language from what it’s translation is not known, nor is it possible to stand upon it, so it’s utilisation is not allowed.
فَأَمَّا قَوْلُهُ لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ. فمعناه لا رقية أولى و أنفع من أحدهما هذا كما قيل لا فتى إلا علي و قد أمر ص غير واحد من أصحابه بالرقية و سمع بجماعة يرقّون فلم ينكر عليهم.
As for his-saww words: ‘There is no Ruqya except from an (evil) eye or fever’, it’s meaning is, there is no Ruqya first of all, and beneficial from one of the two. This is like what is said, ‘There is no youth except Ali-asws’, and he-saww has instructed more than one from his-saww companions with the Ruqya, and he-saww had heard a group performing Ruqya but he-saww did not deny upon them.
وَ أَمَّا الْحَدِيثُ الْآخَرُ فِي صِفَةِ أَهْلِ الْجَنَّةِ الَّذِينَ يَدْخُلُونَهَا بِغَيْرِ حِسَابٍ هُمُ الَّذِينَ لَا يَسْتَرِقُونَ وَ لَا يَكْتَوُونَ وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ.
And as for the other Hadeeth regarding the description of the people of Paradise, those who would be entering it without any Reckoning, ‘They are those who are neither performing Ruqya nor writing (it), and they are relying upon their Lord-azwj’.
فهذا من صفة الأولياء المعرضين عن أسباب الدنيا لا يلتفتون إلى شيء من علائقها و تلك درجة الخواصّ لا يبلغها غيرهم
So, this is from the descriptions of the friends (Awliya), the ones turned away from the means of the world, not turning to anything from it’s relationships, and that rank is the special, others cannot reach it.
فأما العوام فمرخص لهم في التداوي و المعالجات و من صبر على البلاء و انتظر الفرج من الله تعالى بالدعاء كان من جملة الخواصّ و الأولياء و من لم يصبر رخص له في الرقية و العلاج و الدواء انتهى.
As for the general public, there is permission for them regarding the medications and the treatments, and one being patient upon the afflictions, and awaiting the relief from Allah-azwj the Exalted with the supplications would be from the total of the special ones and the friends, and the one who is not patient, there is permission for him regarding the Ruqya and the treatment and the medication’ – end.
و عدّ الشهيد قدس سره من المحرمات الأقسام و العزائم بما لا يفهم معناه و يضرّ بالغير فعله.
And the martyr, may Allah-azwj Sanctify his soul, enumerated the divisions of the prohibitions and the vows with what it’s meaning is not understood and doing it is harmful to others.
الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَتَدَاوَى الْمُسْلِمُ حَتَّى يَغْلِبَ مَرَضُهُ صِحَّتَهُ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws: ‘The Muslims should not take medication until his illness overcomes his health’’.[29]
25 الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص تَدَاوَوْا فَإِنَّ الَّذِي أَنْزَلَ الدَّاءَ أَنْزَلَ الدَّوَاءَ.
(The book) ‘Al Shihaab’ –
‘Rasool-Allah-saww said: ‘Take medication, for the One-azwj Who Sent down the illness, has Sent down the cure!’’[30]
وَ قَالَ ص مَا أَنْزَلَ اللَّهُ مِنْ دَاءٍ إِلَّا أَنْزَلَ لَهُ شِفَاءً.
And he-saww said: ‘Allah-azwj has no Send down any illness except He-azwj has Sent down a cure for it’’.[31]
و روي في سبب هذا الحديث أن رجلا جرح على عهد رسول الله ص فقال ادعوا له الطبيب فقالوا يا رسول الله و هل يغني الطبيب من شيء فقال نعم ما أنزل الله من داء إلا أنزل له شفاء.
And it has been reported regarding the cause of this Hadeeth: ‘A man was injured in the era of Rasool-Allah-saww. He-saww said: ‘Call the doctor for him!’ They said, ‘O Rasool-Allah-saww! And can the doctor avail anything?’ He-saww said: ‘Yes. Allah-azwj has not Sent down any illness except He-azwj has Sent down a cure for it’’.[32]
و فائدة الحديث الحث على التداوي و التشفي بالمعالجة و مراجعة الطب و أهل العلم بذلك و الممارسة و راوي الحديث هلال بن يساف.
Note: And a benefit of the Hadeeth is the urging upon the medication and the curing by the treatment and referring to the doctor, and the people of knowledge with that, and the experienced ones, and the reporter of the Hadeeth is Hilal Bin Yasaaf. (non-Shia source)
26- التَّهْذِيبُ، بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُعَالِجُ الدَّوَاءَ لِلنَّاسِ فَيَأْخُذُ عَلَيْهِ جُعْلًا قَالَ لَا بَأْسَ.
(The book) ‘Al Tahzeeb’ – By his chain from Al Husayn Bin Saeed, from Hammad, from Hareez, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the man giving treatment of the medications to the people, and he takes gifts upon it. He-asws said: ‘There is no problem’’.[33]
27- طِبُّ النَّبِيِّ، قَالَ ص مَا خَلَقَ اللَّهُ دَاءً إِلَّا وَ خَلَقَ لَهُ دَوَاءً إِلَّا السَّامَ.
(The book) ‘Tib Al-Nabi-saww’ – He-saww said: ‘Allah-azwj has not Created any illness except and He-azwj has Created a cure for it, except the (fatal) poison’’.[34]
دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ رَسُولِ اللَّهِ ص وَ عَنِ الْأَئِمَّةِ الصَّادِقِينَ مِنْ أَهْلِ بَيْتِهِ ع آثَاراً فِي التَّعَالُجِ وَ التَّدَاوِي وَ مَا يَحِلُّ مِنْ ذَلِكَ وَ مَا يَحْرُمُ وَ فِيمَا جَاءَ عَنْهُمْ ع لِمَنْ تَلَقَّاهُ بِالْقَبُولِ وَ أَخَذَهُ بِالتَّصْدِيقِ بَرَكَةً وَ شِفَاءً إِنْ شَاءَ اللَّهُ تَعَالَى لَا لِمَنْ لَمْ يُصَدِّقْ فِي ذَلِكَ وَ أَخَذَهُ عَلَى وَجْهِ التَّجْرِبَةِ.
(The book) ‘Da’aim Al-Islam’ – ‘We are reporting from Rasool-Allah-saww and from the truthful Imams-asws from People-asws of his-saww Household, Ahadeeth regarding the treatment and the medications and what is permissible from that and what is prohibited, and among what has come from them-asws for the one who faces it with the acceptance and takes it with the ratification, there is Blessing and healing, if Allah-azwj the Exalted so Desires, not for the one who does not ratify regarding that and takes it upon an aspect of the experimentation’.[35]
28- وَ قَدْ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ حَضَرَ يَوْماً عِنْدَ مُحَمَّدِ بْنِ خَالِدٍ أَمِيرِ الْمَدِينَةِ فَشَكَا مُحَمَّدٌ إِلَيْهِ وَجَعاً يَجِدُهُ فِي جَوْفِهِ
And we are reporting from Ja’far-asws Bin Muhammad-asws that one day he-asws was in the presented of Muhammad Bin Khalid, governor of Al-Medina. Muhammad complained to him-asws of a pain he was feeling in his inside.
فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع أَنَّ رَجُلًا شَكَا إِلَى رَسُولِ اللَّهِ ص وَجَعاً يَجِدُهُ فِي جَوْفِهِ فَقَالَ خُذْ شَرْبَةَ عَسَلٍ وَ أَلْقِ فِيهَا ثَلَاثَ حَبَّاتِ شُونِيزٍ أَوْ خَمْساً أَوْ سَبْعاً وَ اشْرَبْهُ تَبْرَأْ بِإِذْنِ اللَّهِ فَفَعَلَ ذَلِكَ الرَّجُلُ فَبَرَأَ فَخُذْ أَنْتَ ذَلِكَ
He-asws said: ‘My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws that a man had complained to Rasool-Allah-saww of pain he was feeling in his inside. He-saww said: ‘Take a honey drink and throw in it three black seeds, or five, or seven, and drink it, you will be cured by the Permission of Allah-azwj’. The man did that, and he was cured. So, you should take that!’
فَاعْتَرَضَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ كَانَ حَاضِراً فَقَالَ يَا أَبَا عَبْدِ اللَّهِ قَدْ بَلَغَنَا هَذَا وَ فَعَلْنَاهُ فَلَمْ يَنْفَعْنَا
A man from the people of Al-Medina who was present, objected to him-asws. He said, ‘O Abu Abdullah-asws! This has reached us and we have done so, but we did not benefit’.
فَغَضِبَ أَبُو عَبْدِ اللَّهِ ع وَ قَالَ إِنَّمَا يَنْفَعُ اللَّهُ بِهَذَا أَهْلَ الْإِيمَانِ بِهِ وَ التَّصْدِيقِ لِرَسُولِهِ وَ لَا يَنْتَفِعُ بِهِ أَهْلُ النِّفَاقِ وَ مَنْ أَخَذَهُ عَلَى غَيْرِ تَصْدِيقٍ مِنْهُ لِلرَّسُولِ فَأَطْرَقَ الرَّجُلُ.
Abu Abdullah-asws was angered, and said: ‘But rather, Allah-azwj Benefits the people who believe in Him-azwj, and the ratifying of His-azwj Rasool-saww, and the people of hypocrisy will not benefit with it, nor will the one who takes it upon without ratification from it for the Rasool-saww!’ The man lowered his head’’.[36]
29- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: تَدَاوَوْا فَمَا أَنْزَلَ اللَّهُ دَاءً إِلَّا أَنْزَلَ مَعَهُ دَوَاءً إِلَّا السَّامَ يَعْنِي الْمَوْتَ فَإِنَّهُ لَا دَوَاءَ لَهُ.
And from him,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘Take medication, for Allah-azwj has not Sent down any illness except He-azwj has Sent down a cure with it, except the poison, meaning the death, for there is no cure for it’’.[37]
30- وَ عَنْهُ ع إِنَّ قَوْماً مِنَ الْأَنْصَارِ قَالُوا لَهُ يَا رَسُولَ اللَّهِ إِنَّ لَنَا جَاراً اشْتَكَى بَطْنَهُ أَ فَتَأْذَنُ لَنَا أَنْ نُدَاوِيَهُ
And from him-asws: ‘A group of the Helpers said to him-saww: ‘O Rasool-Allah-saww! There is a neighbour of ours complaining of his belly. Will you-saww allow us to give him cure him?’
قَالَ بِمَا ذَا تُدَاوُونَهُ قَالُوا يَهُودِيٌّ هَاهُنَا يُعَالِجُ مِنْ هَذِهِ الْعِلَّةِ قَالَ بِمَا ذَا قَالُوا بِشَقِّ الْبَطْنِ فَيَسْتَخْرِجُ مِنْهُ شَيْئاً
He-saww said: ‘What will you cure him with?’ They said, ‘There is a Jew over here treating this illness’. He-saww said: ‘With what?’ They said, ‘By slitting the belly and taking something out from it’.
فَكَرِهَ ذَلِكَ رَسُولُ اللَّهِ ص فَعَاوَدُوهُ مَرَّتَيْنِ أَوْ ثَلَاثاً فَقَالَ افْعَلُوا مَا شِئْتُمْ فَدَعَوُا الْيَهُودِيَّ فَشَقَّ بَطْنَهُ وَ نَزَعَ مِنْهُ رَجْرَجاً كَثِيراً ثُمَّ غَسَلَ بَطْنَهُ ثُمَّ خَاطَهُ وَ دَاوَاهُ
Rasool-Allah-saww disliked that. They reiterated to him-saww twice or thrice. He-saww said: ‘Do whatever you like!’ They called the Jew. He slit his belly and remove a lot of stuff, then washed his belly, then sewed him and cured him.
فَصَحَّ وَ أُخْبِرَ النَّبِيُّ ص فَقَالَ إِنَّ الَّذِي خَلَقَ الْأَدْوَاءَ جَعَلَ لَهَا دَوَاءً وَ إِنَّ خَيْرَ الدَّوَاءِ الْحِجَامَةُ وَ الْفِصَادُ وَ الْحَبَّةُ السَّوْدَاءُ يَعْنِي الشُّونِيزَ.
He became healthy, and the Prophet-saww was informed. He-saww said: ‘The One-azwj Who Created the illnesses has Made a cure for it, and the best of the cures is the cupping, and ‘Al-Fisad’ (removing bad blood by cutting a vein), and the black seed, meaning ‘Al Showneyz’’.[38]
31- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يُدَاوِيهِ الْيَهُودِيُّ وَ النَّصْرَانِيُّ قَالَ لَا بَأْسَ إِنَّمَا الشِّفَاءُ بِيَدِ اللَّهِ.
(The book) ‘Al Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws having been asked about the man given medicine by the Jew and the Christian. He-asws said: ‘There is no problem. But rather, the healing is in the Hand of Allah-azwj’’.[39]
32- وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنَ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنِ المَرْأَةِ تُصِيبُهَا الْعِلَلُ فِي جَسَدِهَا أَ يَصْلُحُ أَنْ يُعَالِجَهَا الرَّجُلُ قَالَ ع إِذَا اضْطُرَّتْ إِلَى ذَلِكَ فَلَا بَأْسَ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having been asked about the woman afflicted with an illness in her body, ‘Is it correct for the man to treat her?’ He-asws said: ‘When she is desperate to that, there is no problem’’.[40]
33- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ تَطَبَّبَ فَلْيَتَّقِ اللَّهَ وَ لْيَنْصَحْ وَ لْيَجْتَهِدْ.
And from Ali-asws having said: ‘One who seeks (to become) a doctor, let him fear Allah-azwj, and let him give good advice and let him work hard’’.[41]
34- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنِ الْكَيِّ.
And from Rasool-Allah-saww, he-saww had forbidden from the heat treatment (by fire)’ (no narrators are reported here and is contrary to Ahadith quoted above).[42]
35- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ رَخَّصَ فِي الْكَيِّ فِيمَا لَا يُتَخَوَّفُ فِيهِ الْهَلَاكُ وَ لَا يَكُونُ فِيهِ تَشْوِيهٌ.
And from Ja’far Bin Muhammad-asws, he-asws had allowed regarding the heat treatment (by fire) regarding what there is no aspect of the destruction (death) in it nor there being any grilling in it’’.[43]
Note:
العقائد، للصدوق قال رضي الله عنه: اعتقادنا في الأخبار الواردة في الطبّ أنها على وجوه منها ما قيل على هواء مكة و المدينة فلا يجوز استعماله في سائر الأهوية و منها ما أخبر به العالم على ما عرف من طبع السائل و لم يعتبر بوصفه إذ كان أعرف بطبعه منه
(The book) ‘Al-Aqaid’ of Al-Sadouq – He, may Allah-azwj be Pleased with him, said, ‘Our beliefs regarding the Ahadeeth referred regarding the medicine, these are upon aspects. From these is what is said upon the opinion of Makkah and Al Medina. It is not allowed to utilise it in rest of the opinions. And from these is what the scholar informed with based upon what he knew from the nature of the question, and he did not coincide in his description, when he was more knowing with his nature than he was.
و منها ما دلّسه المخالفون في الكتب لتقبيح صورة المذهب عند الناس و منها ما وقع فيه سهو من ناقله و منها ما حفظ بعضه و نسي بعضه
And from these is what the adversaries have falsified in the book in order to uglify the image of the doctrine in the presence of the people. And from these is what the mistake occurred in it’s transmission. And from these is what part of it was preserved and part was forgotten.
و ما روي في العسل أنه شفاء من كل داء فهو صحيح و معناه أنه شفاء من كل داء بارد و ما روي في الاستنجاء بالماء البارد لصاحب البواسير فإن ذلك إذا كان بواسيره من الحرارة
And what is reported regarding the honey that it is a cure from every illness, it is correct, and it’s meaning is that it is a cure from every cold illness. And what is reported regarding the cleaning from defecation with the cold water for the one with haemorrhoids, so that would be when his haemorrhoids were from the heat.
و ما روي في الباذنجان من الشفاء فإنه في وقت إدراك الرطب لمن يأكل الرطب دون غيره من سائر الأوقات
And what is regarding the aubergine from the cures, it is during the timing of the maturing of the dates for the one who eats the dates besides anything else from rest of the timings.
فأدوية العلل الصحيحة عن الأئمة ع هي الأدعية و آيات القرآن و سورة على حسب مَا وَرَدَتْ بِهِ الْآثَارُ بِالْأَسَانِيدِ الْقَوِيَّةِ وَ الطُّرُقِ الصَّحِيحَةِ
The correct cures for the ailments from the Imams-asws, these are the supplications and Verses of the Quran and Chapters, in accordance with what the Ahadeeth have referred with by the strong chains and the correct ways.
فَقَالَ الصَّادِقُ ع كَانَ فِيمَا مَضَى يُسَمَّى الطَّبِيبُ الْمُعَالِجَ فَقَالَ مُوسَى بْنُ عِمْرَانَ يَا رَبِّ مِمَّنِ الدَّاءُ قَالَ مِنِّي قَالَ فَمِمَّنِ الدَّوَاءُ قَالَ مِنِّي قَالَ فَمَا يَصْنَعُ النَّاسُ بِالْمُعَالِجِ فَقَالَ تَطِيبُ بِذَلِكَ نُفُوسُهُمْ
Al-Sadiq-asws said: ‘It was so in the past, the doctor (physician) was named as ‘the treater’. Musa-as Bin Imran-as said: ‘O Lord-azwj! Whom is the illness from?’ He-azwj Said: “From Me-azwj!” He-as said: ‘From whom is the cure?’ He-azwj Said: “From Me-azwj!” He-as said: ‘So what are the people doing with the treater?’ He-azwj Said: “To make their selves feel good!”
فَسُمِّيَ الطَّبِيبُ طَبِيباً لِذَلِكَ وَ أَصْلُ الطَّبِيبِ الْمُدَاوِي وَ كَانَ دَاوُدُ ع تَنْبُتُ فِي مِحْرَابِهِ كُلَّ يَوْمٍ حَشِيشَةٌ فَتَقُولُ خُذْنِي فَإِنِّي أَصْلَحُ لِكَذَا وَ كَذَا فَرَأَى فِي آخِرِ عُمُرِهِ حَشِيشَةً نَبَتَتْ فِي مِحْرَابِهِ فَقَالَ لَهُ مَا اسْمُكِ قَالَتْ أَنَا الْخُرْنُوبَةُ فَقَالَ دَاوُدُ ع خَرِبَ الْمِحْرَابُ وَ لَمْ يَنْبُتْ فِيهِ شَيْءٌ بَعْدَ ذَلِكَ
So, the doctor was names as ‘medicine man’ due to that, and the origin of the doctor is the medicine. And Dawood-as, weeds used to grow every day in his-as prayer niche. It said, ‘Take me, for I am correct for such and such’. He-saww saw at the end of his-as age, weeds growing in his-as prayer niche. He-as said to it: ‘What is your name?’ It said, ‘I am the bean sprouts’. Dawood-as said: ‘The prayer niches was ruined, and nothing grew in it after that’.
وَ قَالَ النَّبِيُّ ص مَنْ لَمْ يَشْفِهِ الْحَمْدُ فَلَا شَفَاهُ اللَّهُ.
And the Prophet-saww said: ‘One whom (Surah) Al-Hamd does not cure, so there is no cure for him’’.
و قال الشيخ المفيد قدس الله روحه في شرحه عليها الطبّ صحيح و العلم به ثابت و طريقه الوحي و إنما أخذه العلماء به عن الأنبياء و ذلك أنه لا طريق إلى علم حقيقة الداء إلا بالسمع و لا سبيل إلى معرفة الدواء إلا بالتوفيق فثبت أن طريق ذلك هو السمع عن العالم بالخفيّات تعالى و الإخبار عن الصادقين ع
And the Sheykh Al-Mufeed, may Allah-azwj Sanctify his soul, said in his commentary upon it, ‘The medicine is correct, and the knowledge with it is proven, and it’s path is the Revelation, and rather the scholars have taken with it from the Prophets-as, and that is because there is no path to know realities of the illness except by the hearing, nor is there any way to recognise the medicinal cure except by the inclination (from Allah-azwj). So it is proven that the path of that, it is the hearing from the scholar with the hidden matters of the Exalted and the Ahadeeth from the truthful (Imams-asws).
مفسّرة بِقَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع الْمَعِدَةُ بَيْتُ الْأَدْوَاءِ وَ الْحِمْيَةُ رَأْسُ الدَّوَاءِ وَ عَوِّدْ كُلَّ بَدَنٍ مَا اعْتَادَ.
(It is) interpreted by words of Amir Al-Momineen-asws: ‘The stomach is a house of illnesses, and the diet is the chief of the cures, and returning everybody to what is used to be’.
و قد ينجع في بعض أهل البلاد من الدواء من مرض يعرض لهم ما يهلك من استعمله لذلك المرض من غير أهل تلك البلاد و يصلح لقوم ذوي عادة ما لا يصلح لمن خالفهم في العادة.
The medicine may work in some of the people of the country from a disease that exposes them to what destroys those who use it for that disease from other than the people of that country, and it is suitable for a people with a habit that is not suitable for those who are different to them in the habits.
و كان الصادقون ع يأمرون بعض أصحاب الأمراض باستعمال ما يضرّ بمن كان به المرض فلا يضرّه و ذلك لعلمهم ع بانقطاع سبب المرض
And the truthful ones (Imams-asws), used to instruct some of the owners of diseases to use what had harmed the one (others) who had the disease, but it would not to harm him, and that was because they-asws, peace be upon them-asws, knew that the cause of the disease was cut off.
فإذا استعمل الإنسان ما يستعمله كان مستعملا له مع الصحة من حيث لا يشعر بذلك و كان علمهم بذلك من قبل الله تعالى على سبيل المعجز لهم و البرهان لتخصيصهم به و خرق العادة بمعناه فظن قوم أن ذلك الاستعمال إذا حصل مع مادة المرض نفع فغلطوا فيه و استضرّوا به
So, when the human being uses what he uses, his usage of it would be with the health from whereby he is not aware with that, and their-asws knowledge with that is from the Direction of Allah-azwj the Exalted upon the way of the miracles of theirs-asws and the proof of their-asws being the ones specialised with it; and breaking the habit is in its meaning. So, a people thought that the utilisation, when it results with the substance of the illness, would be beneficial. They were mistaken in it and they were harmful with it.
و هذا قسم لم يورده أبو جعفر و هو معتمد في هذا الباب و الوجوه التي ذكرناها من بعد هي على ما ذكره و الأحاديث محتملة لما وصفه حسب ما ذكرناه انتهى.
And this is a section Abu Ja’far-asws did not refer to it, and he-asws the reliable one in this subject; and the aspects which we shall mention from afterwards, these are based upon what he-asws mentioned, and the Ahadeeth carrying what he-asws had described is in accordance to what we have mentioned’ – end.
و أقول يحتمل بعضها وجها آخر و هو أن يكون ذكر بعض الأدوية التي لا مناسبة لها بالمرض على سبيل الافتنان و الامتحان ليمتاز المؤمن المخلص القوي الإيمان من المنتحل أو ضعيف الإيقان
I (Majlisi) am saying, ‘And I say that some of them may have another aspect, which is that the mention of some medicines that are not suitable for the disease is a way of temptation and testing, in order to distinguish a sincere believer with strong faith from an imposter or weak in faith.
فإذا استعمله الأول انتفع به لا لخاصيته و طبعه بل لتوسّله بمن صدر عنه و يقينه و خلوص متابعته كالانتفاع بتربة الحسين ع و بالعوذات و الأدعية.
If the first (believer) used it, he benefited from it, not because of its characteristics and his nature, but rather because of his beseeching to those it had come from, and the sincerity of following it, such as benefiting from the soil of Al Husayn-asws, greetings be upon him-asws, and with seeking the Refuge and the supplications.
و يؤيد ذلك أنا ألفينا جماعة من الشيعة المخلصين كان مدار علمهم و معالجتهم على الأخبار المروية عنهم ع و لم يكونوا يرجعون إلى طبيب و كانوا أصح أبدانا و أطول أعمارا من الذين يرجعون إلى الأطباء و المعالجين.
And supporting that, I found a group of sincere Shias, the path of their knowledge and their treating was based upon the Ahadeeth reported from them-asws, and they were not referring to the doctor, and they were of healthy bodies and of long ages that those who were referring to the doctors and the treaters.
و نظير ذلك أن الذين لا يبالون بالساعات النجومية و لا يرجعون إلى أصحابها و لا يعتمدون عليها بل يتوكلون على ربهم و يستعيذون من الساعات المنحوسة و من شر البلايا و الأعادي بالآيات و الأدعية أحسن أحوالا و أثرى أموالا و أبلغ آمالا من الذين يرجعون في دقيق الأمور و جليلها إلى اختيار الساعات و بذلك يستعيذون من الشرور و الآفات كما مر في باب النجوم و التكلان على الحي القيوم.
And an equivalent of that is that those who did not care of the timings of the stars and not referring to their companions (astrologers), and were not relying upon these, but they were relying upon their Lord-azwj, and were seeking Refuge from the inauspicious timings, and from the evil of the calamities and the enemies, with the Verses and the supplications, were of better states and richer in wealth, and of better hopes than those who, in their delicate matter and its majestic ones, were referring to the chosen timings, and they were seeking refuge with that from the evils and the calamities, just as has passed in the chapters of the stars (astrology) and the trusting upon the Living, the Eternal’.
فائدة
Benefit
رَوَى الْمُخَالِفُونَ عَنْ أَبِي الدَّرْدَاءِ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ أَنْزَلَ الدَّاءَ وَ الدَّوَاءَ وَ جَعَلَ لِكُلِّ دَاءٍ دَوَاءً فَتَدَاوَوْا وَ لَا تَتَدَاوُوا بِحَرَامٍ.
It is reported by the adversaries, from Abu Al-Darda’a that Rasool-Allah-saww said: ‘Allah-azwj Sent down the illness and the cure, and He-azwj has Made a cure for every illness, so take medications and do not be taking medications with Prohibited substances’.
وَ عَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ لِكُلِّ دَاءٍ دَوَاءً فَإِذَا أُصِيبَ دَوَاءُ الدَّاءِ بَرَأَ بِإِذْنِ اللَّهِ تَعَالَى.
And from Jabir, ‘Rasool-Allah-saww having said: ‘There is a cure for every illness, so when a cure hits the illness, it would be cured by the Permission of Allah-azwj the Exalted’.
وَ عَنْ أُسَامَةَ بْنِ شَرِيكٍ قَالَ: قَالَتِ الْأَعْرَابُ يَا رَسُولَ اللَّهِ أَ لَا نَتَدَاوَى قَالَ نَعَمْ يَا عِبَادَ اللَّهِ تَدَاوَوْا فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إِلَّا وَضَعَ لَهُ شِفَاءً وَ دَوَاءً إِلَّا دَاءً وَاحِداً قَالُوا يَا رَسُولَ اللَّهِ وَ مَا هُوَ قَالَ الْهَرَمُ.
And from Usama Bin Shareek who said, ‘The Bedouins said, ‘O Rasool-Allah-saww! Should we seek the medication?’ He-saww said: ‘Yes, O servants of Allah-azwj! Seek medications, for Allah‑azwj did not Place any illness except He-azwj Placed a healing for it and a medication, except one’. They said, ‘O Rasool-Allah-saww! And what is it?’ He-saww said: ‘The Prohibited (substances)’’.
وَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَنْزَلَ اللَّهُ مِنْ دَاءٍ إِلَّا أَنْزَلَ لَهُ دَوَاءً
And from Abu Hureyra who said, ‘Rasool-Allah-saww said: ‘Allah-azwj has not Sent down any illness except He-azwj has Sent a cure for it’.
وَ فِي حَدِيثِ ابْنِ مَسْعُودٍ بَعْدَ ذَلِكَ عَلِمَهُ مَنْ عَلِمَهُ وَ جَهِلَهُ مَنْ جَهِلَهُ.
And in a Hadeeth by Ibn Masoud after that: ‘The one who knows it (cure), knows it, and the one who is ignorant of it, is ignorant of it’’.
وَ قَدْ رُوِيَ أَنَّهُ قِيلَ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ رُقًى نَسْتَرْقِيهَا وَ دَوَاءً نَتَدَاوَى بِهِ هَلْ يَرُدُّ مِنْ قَضَاءِ اللَّهِ شَيْئاً قَالَ هِيَ مِنْ أَقْدَارِ اللَّهِ تَعَالَى.
And it has been reported that it was said, ‘O Rasool-Allah-saww! What is your-saww view of Ruqya (chants and incantations)? Should we utilise it, and medicine we can cure with? Will it return anything from the Decrees of Allah-azwj?’ He-saww said: ‘These are from the Pre-determinations of Allah-azwj the Exalted’’.
و الحاصل أن حصول الشفاء بالدواء إنما هو كدفع الجوع بالأكل و العطش بالشرب فهو ينجع في ذلك في الغالب و قد يتخلف لمانع و الله أعلم.
The result is that obtaining the healing with the medication, rather it is like repelling the hunger by the eating, and the thirst by the drinking. It is most effective in that, and it could be delayed by an impediment, and Allah-azwj is more Knowing.
و استثناء الموت في بعض الأحاديث واضح و لعل التقدير إلا داء الموت أي المرض الذي قدّر على صاحبه الموت
And the exception of the death is clear in some of the Ahadeeth, and perhaps the Pre-determination except the illness of death, i.e., the sickness which Allah-azwj has Pre-determined the death upon its companion.
و استثناء الهرم في الرواية الأخرى إما لأنه جعله شبيها بالموت و الجامع بينهما نقص الصحة أو لقربه من الموت و إفضائه إليه و يحتمل أن يكون الاستثناء منقطعا و التقدير لكن الهرم لا دواء له.
And the exception of the old age in another report, either it is made as a resemblance with the death, and the gathering between the two is deficiency of the health, or his nearness from the death, and he being led to it, and it is possible that the except could be terminated, and the pre-determined of the old age, there is no cure for it.
تتمة
Conclusion
قال بعض المحققين الطبيب الحاذق في كل شيء و خصّ المعالج به عرفا و الطب نوعان نوع طب جسد و هو المراد هنا و طب قلب و معالجته خاصة بما جاء به رسول الله عن ربه تعالى و أما طب الجسد فمنه ما جاء في المنقول عنه ص و منه ما جاء عن غيره و غالبه راجع إلى التجربة.
One of the researchers said, ‘The doctor who is skilled in all things and especially the therapist with it, ‘The medicine is of two types. A type of physical medicine, and it is the intended over here, and medicine of the heart and its treatment specifically with what Rasool-Allah-saww had come with from his-saww Lord-azwj the Exalted. And as for the medicine of the body, from it is what has come in the transmitted from him-saww, and from it is what has come from others, and most of it is due to the experience.
ثم هو نوعان نوع لا يحتاج إلى فكر و نظر بل فطر الله عليه الحيوانات مثل ما يدفع الجوع و العطش و نوع يحتاج إلى الفكر و النظر كدفع ما يحدث في البدن مما يخرجه عن الاعتدال
Then these are of two types – a type not needy to thinking and consideration, but Allah-azwj has Natured the animals upon it, like what repels the hunger and the thirst, and a type needy to thinking and the consideration, like repelling what newly occurs in the body, from what expels him from the moderation.
و هو إما إلى حرارة أو برودة و كل منهما إما إلى رطوبة أو يبوسة أو إلى ما يتركب منهما و الدفع قد يقع من خارج البدن و قد يقع من داخله و هو أعسرهما
And it is either heat or cold, and each of them is either wet or dry or what is composed of them, and the repellent may fall from outside the body, and it may fall from inside it, and it is the hardest of them.
و الطريق إلى معرفته بتحقيق السبب و العلامة و الطبيب الحاذق هو الذي يسعى في تفريق ما يضرّ بالبدن جمعه أو عكسه و في تنقيص ما يضر بالبدن زيادته أو عكسه.
And the way to know it is by realising the cause and the symptoms, and the skilled doctor is the one who seeks to separate what is harmful to the body by adding it or its opposite, and to diminish what is harmful to the body by adding it or its opposite.
و مدار ذلك على ثلاثة أشياء حفظ الصحة و الاحتماء عن المؤذي و استفراغ المادة الفاسدة و قد أشير إلى الثلاثة في القرآن
And the rotation of that is based upon three things – protecting the health, and the protecting from the harmful, and freeing the stomach from the spoilage, and there is an indication to the three in the Quran.
فالأول من قوله تعالى في القرآن فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ و ذلك أن السفر مظنة النصب و هو من مغيّرات الصحّة فإذا وقع فيه الصيام ازداد فأبيح الفطر إبقاء على الجسد و كذا القول في المرض
The first from Words of the Exalted in the Quran is: So the one from you who was sick, or upon a journey, so (he should Fast) from other days; [2:184], and that is because the journey, the hostility is suspected, and it changes the health. So when the fasting occurs, it would increase. Thus, breaking (the fast) is legalised for the lasting (of health) upon the body, and like that is the word regarding the illness.
و الثاني و هو الحمية من قوله تعالى وَ لا تَقْتُلُوا أَنْفُسَكُمْ و أنه استنبط منه جواز التيمم عند خوف استعمال الماء البارد
And the second, and it is the protection, is from Words of the Exalted: and do not kill your selves [4:29], and the permission of performing Tayammum during fear of utilising the cold water, has been extracted from it.
و الثالث عن قوله أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ و أنه أشير بذلك إلى جواز حلق الرأس الذي منع منه المحرم لاستفراغ الأذى الحاصل من البخار المحتقن في الرأس.
And the third is from His-azwj Words: or with an ailment of his head, so an expiation [2:196], and it is an indication with that to permission for shaving of the head which the one in Ihraam has been forbidden from, in order to be free from the harm resulting from the vapour congested in the head’.
P.S. – CHAPTER 51 IS MISSING (PROBLEM IN NUMBERING)
باب 52 التداوي بالحرام
CHAPTER 52 – MEDICATING WITH THE PROHIBITED (SUBSTANCES)
الآيات
The Verses –
البقرة فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Baqarah – But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful [2:173].
المائدة فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Maidah – But the one who is desperate during hunger without inclination to sin, then Allah is Forgiving, Merciful [5:3].
الأنعام فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ
(Surah) Al Anaam – But the one who is desperate, without craving nor exceeding, then your Lord is Forgiving, Merciful’ [6:145].
و قال تعالى وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ
And the Exalted Said: and He has Detailed for you what is Prohibited unto you, except what you are desperate towards? [6:119].
النحل فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Nahl – But, one who is desperate, without a rebellion nor excess, then Allah is Forgiving, Merciful [16:115].
تفسير
(Forbidden) Tafseer (opinionated)
تدل هذه الآيات على جواز الأكل و الشرب من المحرم عند الضرورة إذا لم يكن باغيا أو عاديا و فسر الباغي بوجوه منها الخارج على إمام زمانه.
These Verses evidence upon the permission to eat and drink from the prohibitions during the necessity (desperation), when one does not happen to be craving nor transgressing, and the (word) ‘Baag’ has been interpreted in (various) aspects. From these is one who rebels against the Imam-asws of his time.
و منها الأخذ عن مضطر مثله بأن يكون لمضطر آخر شيء يسد به رمقه فيأخذه منه و ذلك غير جائز بل يترك نفسه حتى يموت و لا يميت الغير
And from these is the taking of the desperate, similar to it, by there being another thing for the desperate to block his breathing with it, and he would be taking it from him, and that is not allowed, but he should leave his breathing until he dies, and the other one will not die.
و منها الطالب للذة كما ذهب إليه جمع من الأصحاب.
And from these is the seeker of the pleasures is like what the entirety of the companions have gone to.
و أما العادي فقيل هو الذي يقطع الطريق و قيل هو الذي يتجاوز مقدار الضرورة و قيل الذي يتجاوز مقدار الشبع
And as for the rebellion, it is said he is the one who cuts the road (bandit). And it is said he is the one exceeds the necessary measurement. And it is said he exceeds the measurement of the satiation.
وَ فِي بَعْضِ الرِّوَايَاتِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا تَحِلُّ لَهُمَا الْمَيْتَةُ.
And in one of the reports from Al-Sadiq-asws having said: ‘The rebel is the one who comes out against the Imam-asws, and ‘Al Aady’ is the one who cuts the road (bandit). The dead is not Permissible for them both’’.
و ستأتي الأخبار في ذلك و غيره.
And I shall be coming with the Ahadeeth regarding that and other matters.
و قوله سبحانه غَيْرَ مُتَجانِفٍ لِإِثْمٍ أي غير مائل إلى إثم بأن يأكل زيادة على الحاجة أو للتلذذ أو غير متعمد لذلك و لا مستحلّ أو غير عاص بأن يكون باغيا على الإمام أو عاديا متجاوزا عن قدر الضرورة أو عما شرع الله بأن يقصد اللذة لا سدّ الرمق و سيأتي تمام القول في ذلك في محله إن شاء الله.
And Words of the Glorious: without inclination to sin, [5:3] – i.e. without inclining to sin, by eating more upon the need, or for the pleasure, or not being deliberate to that, nor impossible, or without disobedience by being a rebel against the Imam-asws, or transgressing, exceeding from a measure of the necessity, or from what Allah-azwj had Legislated by moderate pleasure for the breath not to be blocked, and I shall come with the complete word regarding that in its place, if Allah-azwj so Desires.
و اختلف فيما إذا كانت الضرورة من جهة التداوي هل هي داخلة في عموم تلك الآيات و هل يجوز التداوي بالحرام عند انحصار الدواء فيه فذهب بعض الأصحاب إلى عدم جواز التداوي بالحرام مطلقا
And they differed as to whether necessity is in terms of medication, is it included in the generality of these Verses, and is it permissible to take medication with the forbidden (substance) when the medication is limited to it?
و بعضهم إلى عدم جواز التداوي بالخمر و سائر المسكرات و جواز التداوي بسائر المحرمات و بعضهم إلى جواز التداوي بكل محرم عند انحصار الدواء فيه.
And some of them to the permissibility of treatment with wine and other intoxicants, and the permissibility of treatment with all other taboos, and some of them to the permissibility of treatment with all forbidden (substances) when the medicine is limited to it.
قال المحقق قدس الله روحه في الشرائع و لو اضطر إلى خمر و بول قدّم البول و لو لم يوجد إلا الخمر
The researcher, may Allah-azwj Sanctify his soul, said in ‘Al-Sharaie’, ‘And if he was desperate to wine and urine, so he should give precedence to the urine, and even if he does not find except the wine.
قال الشيخ في المبسوط لا يجوز دفع الضرورة بها و في النهاية يجوز و هو الأشبه و لا يجوز التداوي بها و لا بشيء من الأنبذة و لا بشيء من الأدوية معها شيء من المسكر أكلا و شربا و يجوز عند الضرورة أن يتداوى بها للعين.
The Sheykh said in ‘Al-Mabsout’, ‘It is not allowed to repel the desperation by it’. And in ‘Al Nahiya’, ‘It is allowed, and it is the resemblance, and it is not allowed to medicate with it, nor with anything from the wines, nor with anything from the medications having anything from the intoxicants with it, eating and drinking, and it is allowed during the desperation that one medicates with it for the eye.
و قال الشهيد الثاني رفع الله درجته هذا هو المشهور بين الأصحاب بل ادعى عليه في الخلاف الإجماع و أطلق ابن البراج جواز التداوي به إذا لم يكن له عنه مندوحة و جعل الأحوط تركه
And the second martyr, may Allah-azwj Raise his rank, said, ‘This, it is the well-known between the companions, but there is a claim upon in opposition to the consensus, and Ibn Al-Baraaj linked the permission of the medicating with it when there does not happen to be any option for him, and goes to leave most of it.
و كذا أطلق في الدروس جوازه للعلاج كالترياق و الأقوى الجواز مع خوف التلف بدونه و تحريمه بدون ذلك و هو اختيار العلامة في المختلف و تحمل روايات المنع على تناول الدواء لطلب العافية جمعا بين الأدلة انتهى.
Likewise, he called in ‘Al-Durous’, ‘The permissibility of treatment as the antidote’, and the strongest is the permissibility with the fear of damage without it and its prohibition is without that, and it is the choice of the Allama regarding the difference, and the reports are carried upon forbiddance of taking the medication for seeking the good health, gathering between the evidences’ – end.
و قال الشهيد روح الله روحه في الدروس و يباح تناول المائعات النجسة لضرورة العطش و إن كان خمرا مع تعذر غيره و هل تكون المسكرات سواء أو تكون الخمرة مؤخرة عنها الظاهر نعم للإجماع على تحريمها بخلافها و لو وجد خمرا و بولا و ماء نجسا فهما أولى من الخمر لعدم السكر بهما و لا فرق بين بوله و بول غيره.
And the martyr, may Allah-azwj Rest his soul, said in ‘Al-Durous’, ‘And taking the unclean fluids have been Legalised for necessary thirst, and even though it may be wine, along with excuse of something else, and do the intoxicants happen to be the same, or does the wine happen to be at the back? The apparent is, yes for the whole based upon its prohibition with it’s different, and if wine were to be found and urine and unclean water, so these two would be foremost than the wine (to be drunk), due to the lack of the two, and there is no difference between his urine and urine of others.
و قال الجعفي يشرب للضرورة بول نفسه لا بول غيره و كذا يجوز التناول للعلاج كالترياق و الاكتحال بالخمر للضرورة
And Al-Ja’fy said, ‘For the desperation, he can drink his own urine, not the urine of others’, and like that is the permission to taking for the treatment, like the antidote and drinking the wine for the desperation.
و رواه هارون بن حمزة عن الصادق ع و تحمل الروايات الواردة بالمنع من الاكتحال به و المداواة على الاختيار و منع الحسن من استعمال المسكر مطلقا بخلاف استعمال القليل من السموم المحرمة عند الضرورة لأن تحريم الخمر تعبّد و في الخلاف لا يجوز التداوي بالخمر مطلقا و لا يجوز شربها للعطش و تبعه ابن إدريس في أحد قوليه في التداوي و جوز الشرب للضرورة ثم جوز في القول الآخر الأمرين.
And it is reported by Haroun Bin Hamza, from Al-Sadiq-asws, and the referred reports carry with the drinking it and medicating upon the choice. And Al-Hassan has forbidden from using the intoxicants absolutely, different to using the little from the toxins prohibited during the necessity, because the prohibition of wine is an act of worship, and in the contrary, it is not allowed to medicate with the wine absolutely, and it is not allowed to drink it for the third. And Ibn Idrees followed him in one of his words regarding the medicating, and allowed drinking for the necessity, then he allowed regarding the other word, of the two matters.
و قال الشيخ ابن فهد قدس الله سره في كنز العرفان أما الخمر فيحرم التداوي بها إجماعا بسيطا و مركبا و أما دفع التلف فقيل بالمنع أيضا و الحق عدمه بل يباح دفعا للتلف و كذا باقي المسكرات نعم لو وجد الخمر و باقي المسكرات أخّر الخمر.
And the Sheykh Ibn Fahd, may Allah-azwj Sanctify his soul, said, in ‘Kanz Al Irfan’, ‘As for the wine, it is prohibited to medicate with it by consensus, simple and complex, and as for repelling the damage, it is said with the forbiddance as well, and the truth is its impermissibility, but it is legalised for repelling the damage, and like that are remainder of the intoxicants. Yes, if the wine and rest of the intoxicants were to be found, the wine would be at the back (last)’.
و قال ره في المهذب أما التداوي بالخمر أو بشيء من المسكرات أو المحرمات فلا يجوز فيحل تناول الخمر لطلب السلامة في صورة دفع الهلاك و لا يجوز لطلب الصحة في دفع الأمراض.
And he said in ‘Al-Mahzab’, ‘As for medicating with the wine or with anything from the intoxicants or the prohibited substances, it is permissible to take the wine for seeking the safety during the desperation to repel the destruction (death), and it is not allowed to seek the health during repelling the illness’.
و هل يجوز التداوي به للعين منع منه ابن إدريس و الشيخ في أحد قوليه و أجازه في الآخر و اختاره المحقق و العلامة ثم قال فإن كان مضطرا فليكتحل به و كذا نقول في المريض إذا تيقّن التلف لو لا التداوي بها جاز إذا كان لدفع التلف لا لطلب الصحة
And is it allowed to medicate with it for the eye? Ibn Idrees and the Sheykh have forbidden from it in one of its words and allowed it in another, and the researcher and the Allama have chosen it. Then he said, ‘If he was desperate, then let him drink it, and like that we are saying when to limit the damage, when it was not allowed to medicate with it, when it was to repel the damage, nor for seeking the health.
قاله القاضي و اختاره العلامة و منع الشيخ و ابن إدريس قال القاضي و الأحوط تركه أما التداوي ببول الإبل فجائز إجماعا و غيرها من الطاهرة على الأصح انتهى.
Al Qazy said it, and the Allama chose it, and the Sheykh and Ibn Idrees forbade it. Al-Qazy said, ‘It is precautionary to leave it. As for medicating with urine of the camel, it is allowed by consensus, and other than it from the clean (animals), based upon the health’ – end.
و المسألة في غاية الإشكال و إن كان ظنّ انحصار الدواء في الحرام بعيدا لا سيما في خصوص الخمر و المسكرات.
And the issue is in the peak of being problematic, and even if it would think to confine the cure regarding the prohibited substances is far-fetched, especially regarding the wine and the intoxicants’.
1- الْعِلَلُ وَ الْمَجَالِسُ لِلصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع لِمَ حَرَّمَ اللَّهُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ الْخَمْرَ
(The books) ‘Al Ilal’ and ‘Al Majaalis’ of Al Sadouq – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Uzafir, from his father who said,
‘I said to Abu Ja’far-asws, ‘Why did Allah-azwj Prohibit the dead, and the blood, and the flesh of the swine, and the wine?’
فَقَالَ إِنَّ اللَّهَ لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ مَا سِوَى ذَلِكَ مِنْ رَغْبَةٍ فِيمَا أَحَلَّ لَهُمْ وَ لَا زُهْدٍ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ وَ عَلِمَ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهَا فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ وَ عَلِمَ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ
He-asws said: ‘Allah-azwj did not Prohibit that upon His-azwj servants and Permitted for them whatever is besides that from a Desire in what He-azwj had Permitted for them nor Abstention in what He-azwj had Prohibited upon them, but He-azwj, Mighty and Majestic, Created the creatures and Knew what their bodies could be standing with, and what is correct for these, so He-azwj Permitted for them and Legalised it, and He-azwj Knew what would be harming them, so He-azwj Forbade them from it.
ثُمَّ أَحَلَّهُ لِلْمُضْطَرِّ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَحَلَّهُ لَهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَ الْخَبَرَ.
Then He-azwj Permitted for the desperate one during the time which his body would not be (able to be) standing except by it, with the measured extent, not other than that’ – Hadeeth’’.[44]
2- الْمَحَاسِنُ، عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ إِسْمَاعِيلَ الْجُعْفِيِّ وَ عِدَّةٍ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْءٍ وَ كُلُّ شَيْءٍ اضْطُرَّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ.
(The book) ‘Al Mahasin’ – From Hammad Bin Isa, from Ibn Uzina, from Muhammad Bin Muslim and Ismail Al Ju’fy, and a number,
‘They said, ‘We heard Abu Ja’far-asws saying: ‘The Taqiyya (dissimulation) in is all things, and everything the son of Adam-as is desperate to, so Allah-azwj has Permitted it for him’’.[45]
3- كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى قَالَ: سَأَلْتُهُ عَنِ الدَّوَاءِ هَلْ يَصْلُحُ بِالنَّبِيذِ قَالَ لَا.
(The book) ‘Kitab Al Masail’ –
By his chain from Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him‑asws about the medication, ‘Is it correct with Al Nabeez?’ He-asws said: ‘No!’’[46]
4- الْعَيَّاشِيُّ، عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ شَيْخٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنَّا عِنْدَهُ فَسَأَلَهُ شَيْخٌ فَقَالَ إِنَّ بِي وَجَعاً وَ إِنَّمَا أَشْرَبُ لَهُ النَّبِيذَ وَ وَصَفَهُ لَهُ الشَّيْخُ
(The book) ‘Al Ayyashi’ – From Sayf Bin Ameyra, from a sheykh from our companions,
‘From Abu Abdullah-asws having said: ‘We were in his-asws presence. A Sheykh asked him-asws. He said, ‘There is pain with me, and rather I drink Al-Nabeez for it’. And the Sheykh describe it to him-asws.
فَقَالَ مَا يَمْنَعُكَ مِنَ الْمَاءِ الَّذِي جَعَلَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ حَيٍّ قَالَ لَا يُوَافِقُنِي
He-asws said: ‘What prevents you from the water which Allah-azwj has Made all living things from it?’ He said, ‘It doesn’t agree with me’.
قَالَ فَمَا يَمْنَعُكَ مِنَ الْعَسَلِ قَالَ اللَّهُ فِيهِ شِفَاءٌ لِلنَّاسِ قَالَ لَا أَجِدُهُ
He-asws said: ‘What prevents y you from the honey? Allah-azwj has Said there is healing in it for the people’. He said, ‘I cannot find it’.
قَالَ فَمَا يَمْنَعُكَ مِنَ اللَّبَنِ الَّذِي نَبَتَ مِنْهُ لَحْمُكَ وَ اشْتَدَّ عَظْمُكَ قَالَ لَا يُوَافِقُنِي
He-asws said: ‘So what prevents you from the milk from which your flesh grows and your bones are strengthened?’ He said, ‘It doesn’t agree with me’.
قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تُرِيدُ أَنْ آمُرَكَ بِشُرْبِ الْخَمْرِ لَا وَ اللَّهِ لَا آمُرُكَ.
Abu Abdullah-asws said: ‘Are you wanting me-asws to instruct you with drinking the wine? No, by Allah-azwj! I will not instruct you’’.[47]
4- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ مُحَمَّدِ بْنِ عُمَيْرٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُضْطَرُّ لَا يَشْرَبُ الْخَمْرَ فَإِنَّهَا لَا تَزِيدُهُ إِلَّا شَرّاً وَ لِأَنَّهُ إِنْ شَرِبَهَا قَتَلَتْهُ فَلَا تُشْرَبُ مِنْهَا قَطْرَةٌ.
(The book) ‘Al Illal’ – From Ali Bin Hatim, from Muhammad Umeyr, from Ali Bin Muhammad Bin Ziyad, from Ahmad Bin Al Fazl, from Yunus Bin Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The desperate one should not drink the wine, for it will not increase him except in evil, and because if he were to drink it, it would kill him, so he should not drink even a drop from it!’’[48]
قَالَ رُوِيَ لَا تَزِيدُهُ إِلَّا عَطَشاً.
He said, ‘It is reported: ‘It will not increase him except in thirst’’.[49]
الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ مِثْلَهُ إِلَى قَوْلِهِ فَلَا تَشْرَبَنَّ مِنْهَا قَطْرَةً.
Al-Ayyashi – From Abu Baseer – similar to it up to his-asws words: ‘So do not be drinking even a drop from it’’.[50]
6- الْمَكَارِمُ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَلْبَانُ الْبَقَرِ دَوَاءٌ.
(The book) ‘Al Mukarim’ –
From Amir Al-Momineen-asws having said: ‘The milk of the cow is a (medication) cure’’.[51]
7- وَ سُئِلَ ع عَنْ بَوْلِ الْبَقَرِ يَشْرَبُهُ الرَّجُلُ إِنْ كَانَ مُحْتَاجاً يَتَدَاوَى بِهِ فَلَا بَأْسَ.
And he-asws was asked about urine of the cow, ‘Can the man drink it if he was needy to be medicating by it?’ He-asws said: ‘There is no problem’’.[52]
8- وَ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ أَبْوَالُ الْإِبِلِ خَيْرٌ مِنْ أَلْبَانِهَا وَ يَجْعَلُ اللَّهُ الشِّفَاءَ فِي أَلْبَانِهَا.
And from Al-Ja’fari who said, ‘I heard Abu Al-Hassan-asws saying: ‘Urine of the camel is better than its milk, and Allah-azwj has Made the healing to be in its milk’’.[53]
بيان اعلم أنه لا خلاف في نجاسة بول ما لا يؤكل لحمه مما له نفس سائلة سواء كان نجس العين أم لا فيحرم بوله للنجاسة و قد مر خلاف في بول الطيور
Explanation: Know that there is no dispute regarding the uncleanness of urine of what it’s meat cannot be eaten, from what there is a soul for it. The issue would be the same whether it was essentially unclean or not, so it’s urine would be prohibited due to the uncleanness, and dispute has passed regarding the urine of the birds.
و أما الحيوان المحلل ففي تحريم بوله قولان أحدهما و به قال المرتضى و ابن إدريس و المحقق في النافع الحل للأصل و كونه طاهرا و عدم دليل يدل على تحريمه فيتناول قوله تعالى قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ الآية.
And as for the permissible animals, so regarding the prohibition of it’s urine, there are two words. One of these, and Al Murtaza, and Ibn Idrees, and the researcher in ‘Al Nafie’ said with it, ‘The permissibility is for the original, and it being clean, and there is no evidence point upon it’s prohibition. So one should take by Words of the Exalted: Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten [6:145] – the Verse.
و الثاني و هو الذي اختاره المحقق في الشرائع و العلامة و جماعة التحريم عدا بول الإبل للاستخباث فيتناوله وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ و لا يلزم من طهارته حله.
And the second, and it is which was chosen by the researchers in ‘Al-Sharaie’, and the Allama, and a group, the prohibition, except the urine of the camel, due to the wickedness. It is taken by, and prohibiting upon them the bad, [7:157], it being clean (permissible) does not necessitate its permissibility.
و لعل الأول أقوى لأن الظاهر أن المراد بالخبث في الآية ما فيه جهة قبح واقعي يظهر لنا ببيان الشارع لا ما تستقذره الطبائع كما سنبينه إن شاء الله في محله.
And perhaps the first is stronger, because the apparent is that the intent with the ‘bad’ in the Verse is what there is an aspect of ugliness occurring in it, appearing to us with the explanation of the Lawgiver, not what the natures have degraded, just as we shall be explaining it, if Allah-azwj so Desires, in it’s place.
و إنما استثنوا بول الإبل لما ثبت عندهم أن النبي ص أمر قوما اعتلوا بالمدينة أن يشربوا أبوال الإبل فيجوز الاستشفاء بها و بعضهم جوزوا الاستشفاء بسائر الأبوال الطاهرة أيضا
And rather, they have excluded urine of the camel due to what is proven in their view that the Prophet-saww had instructed a people who were at Al Medina that they can drink the urine of the camel. He-saww had allowed it for the healing with it, and some of them are allowing the exclusion with rest of the urines of the clean (permissible animals) as well.
و الحاصل أنه على القول بالتحريم يرجع إلى الخلاف المتقدم و يقيد بحال الضرورة و على القول الآخر يجوز مطلقا و الله يعلم.
And the result is that it is based upon the word with the prohibition returning to the aforementioned dispute, and it is confined with the situation of the necessity, and based upon the other word, it is allowed absolutely, and Allah-azwj is more Knowing.
9- رِجَالُ الْكَشِّيِّ، قَالَ وَجَدْتُ فِي بَعْضِ كُتُبِي عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: كَانَ إِذَا أَصَابَتْهُ هَذِهِ الْأَوْجَاعُ فَإِذَا اشْتَدَّتْ بِهِ شَرِبَ الْحَسْوَ مِنَ النَّبِيذِ فَسَكَنَ عَنْهُ فَدَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرَهُ بِوَجَعِهِ وَ أَنَّهُ إِذَا شَرِبَ الْحَسْوَ مِنَ النَّبِيذِ سَكَنَ عَنْهُ فَقَالَ لَهُ لَا تَشْرَبْهُ
(The book) ‘Rijal Al Kashy’ – He said, ‘I found in one of my books, from Muhammad Bin Isa Bin Ubeyd, from Usman Bin Isa, from Ibn Muskan, from Ibn Abu Yafour, said,
‘Whenever these pains used to afflict him, and when they intensified with him, he drank the liqueur from Al Nabeez, so it would settle from him. He entered to see Abu Abdullah-asws and informed him-asws of his pain, and that whenever he drank the liqueur from Al-Nabeez, it settled from him. He-asws said to him: ‘Do not drink it’.
فَلَمَّا أَنْ رَجَعَ إِلَى الْكُوفَةِ هَاجَ بِهِ وَجَعُهُ فَأَقْبَلَ عَلَيْهِ أَهْلُهُ فَلَمْ يَزَالُوا بِهِ حَتَّى شَرِبَ فَسَاعَةً شَرِبَ مِنْهُ سَكَنَ عَنْهُ فَعَادَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرَهُ بِوَجَعِهِ وَ شُرْبِهِ
When he returned to Al-Kufa, his pains agitated with him. His family came to him and they did not cease to be him until he drank. The moment he drank from it, it settled from him. So, he returned to Abu Abdullah-asws and informed him-asws of his pain, and his having drunk it.
فَقَالَ لَهُ يَا ابْنَ أَبِي يَعْفُورٍ لَا تَشْرَبْ فَإِنَّهُ حَرَامٌ إِنَّمَا هُوَ الشَّيْطَانُ مُوَكَّلٌ بِكَ وَ لَوْ قَدْ يَئِسَ مِنْكَ ذَهَبَ
He-asws said to him: ‘O Ibn Abu Yafour! Do not drink, for it is prohibited! But rather, it is the Satan-la who is allocated with you, and if he-la were to despair from you, he-la would go away’.
فَلَمَّا أَنْ رَجَعَ إِلَى الْكُوفَةِ هَاجَ بِهِ وَجَعُهُ أَشَدَّ مَا كَانَ فَأَقْبَلَ أَهْلُهُ عَلَيْهِ فَقَالَ لَهُمْ وَ اللَّهِ مَا أَذُوقُ مِنْهُ قَطْرَةً أَبَداً فَأَيِسُوا مِنْهُ [أَهْلُهُ] وَ كَانَ يُتَّهَمُ عَلَى شَيْءٍ وَ لَا يَحْلِفُ فَلَمَّا سَمِعُوا أَيِسُوا مِنْهُ وَ اشْتَدَّ بِهِ الْوَجَعُ أَيَّاماً ثُمَّ أَذْهَبَ اللَّهُ بِهِ عَنْهُ فَمَا عَادَ إِلَيْهِ حَتَّى مَاتَ رَحْمَةُ اللَّهِ عَلَيْهِ.
When he returned to Al-Kufa, his pains agitated with him, severer than what it had been. His family came to him. He said to them, ‘By Allah-azwj! I will not taste even a drop from it, ever!’ They (his family) despaired from him, and they had accused him upon something, and he did not swear (an oath). When they heard, they despaired from him, and the pain intensified with him for days. Then Allah-azwj Removed it away from him, and it did not return to him until he died. May Allah-azwj have Mercy on him’’.[54]
10- الْخَرَائِجُ، رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ حَبَابَةَ الْوَالِبِيَّةَ مَرَّتْ بِعَلِيٍّ ع وَ مَعَهَا سَمَكٌ فِيهَا جِرِّيَّةٌ فَقَالَ مَا هَذَا الَّذِي مَعَكِ قَالَتْ سَمَكٌ ابْتَعْتُهُ لِلْعِيَالِ فَقَالَ نِعْمَ زَادُ الْعِيَالِ السَّمَكُ
(The book) ‘Al Kharaij’ –
‘It is reported from Abu Abdullah-asws: ‘Hababat Al-Wailbiya passed by Ali-asws and there were fishes wherein was a catfish. He-asws said: ‘What is this which is with you?’ She said, ‘A fish I have bought for the dependants’. He-asws said: ‘Best provision for the dependants is the fish’.
ثُمَّ قَالَ وَ مَا هَذَا الَّذِي مَعَكِ قَالَتْ أَخِي اعْتَلَّ مِنْ ظَهْرِهِ فَوُصِفَ لَهُ أَكْلُ جِرِّيٍّ
Then he-asws said: ‘And what is this which is with you?’ She said, ‘My brother is ill from his back. It was described to him to eat a catfish’.
فَقَالَ يَا حَبَابَةُ إِنَّ اللَّهَ لَمْ يَجْعَلِ الشِّفَاءَ فِيمَا حَرَّمَ وَ الَّذِي نَصَبَ الْكَعْبَةَ لَوْ تَشَاءُ أَنْ أُخْبِرَكِ بِاسْمِهَا وَ اسْمِ أَبِيهَا
He-asws said: ‘O Hababat! Allah-azwj did not Make the healing to be in what is prohibited. By the One-azwj Who Installed the Kabah! If you so desire, I-asws can inform you with its name and name of its father!’
فَضَرَبَتْ بِهَا الْأَرْضَ وَ قَالَتْ أَسْتَغْفِرُ اللَّهَ مِنْ حَمْلِي هَذَا.
She threw it on the ground and said, ‘I seek Refuge with Allah-azwj from this load of mine!’’[55]
11- طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ الْكُوفِيِّ عَنْ إِسْمَاعِيلَ بْنِ يَزِيدَ عَنْ عُمَرَ بْنِ يَزِيدَ الصَّيْقَلِ قَالَ: حَضَرْتُ أَبَا عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ بِهِ الْبَوَاسِيرُ الشَّدِيدُ وَ قَدْ وُصِفَ لَهُ دَوَاءٌ سُكُرُّجَةٌ مِنْ نَبِيذٍ صُلْبٍ لَا يُرِيدُ بِهِ اللَّذَّةَ وَ لَكِنْ يُرِيدُ بِهِ الدَّوَاءَ
(The book) ‘Tibb Al-Aimma-asws’ – From Muhamad Bin Abdullah Bin Mihran Al Kufi, from Ismail Bin Yazeed, from Umar Bin Yazeed Al Sayqal who said,
‘I presented to Abu Abdullah-asws. A Man asked him-asws about the severe haemorrhoids and a medicine had been prescribed for him, a bowl of solid Nabeez, not intending the pleasure with it, but intending the cure with it.
فَقَالَ لَا وَ لَا جُرْعَةً قُلْتُ لِمَ قَالَ لِأَنَّهُ حَرَامٌ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ فِي شَيْءٍ مِمَّا حَرَّمَهُ دَوَاءً وَ لَا شِفَاءً.
He-asws said: ‘No, and not (even a single) dose!’ I said, ‘Why?’ He-asws said: ‘Because it is prohibited, and Allah-azwj Mighty and Majestic did not Make any medicine to be in something from what He-azwj has Prohibited it, nor any healing’’.[56]
12- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ: كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَسْأَلُهُ عَنِ الرَّجُلِ يُنْعَتُ لَهُ الدَّوَاءُ مِنْ رِيحِ الْبَوَاسِيرِ فَيَشْرَبُهُ بِقَدْرِ سُكُرُّجَةٍ مِنْ نَبِيذٍ صُلْبٍ لَيْسَ يُرِيدُ بِهِ اللَّذَّةَ إِنَّمَا يُرِيدُ بِهِ الدَّوَاءَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Uzina who said,
‘I wrote to Abu Abdullah-asws asking him-asws about the man, the medication had been described for him from the wind of haemorrhoids, so he should drink of a measurement of a bowl of solid Nabeez, no intending the pleasure with it, but rather intending the medicating with it.
فَقَالَ لَا وَ لَا جُرْعَةً وَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ فِي شَيْءٍ مِمَّا حَرَّمَ شِفَاءً وَ لَا دَوَاءً.
He-asws said: ‘No, and not (even a single) dose! Allah-azwj Mighty and Majestic did not Make healing to be in anything from what He-azwj has Prohibited, nor any medication’’.[57]
13- الطب، طب الأئمة عليهم السلام عَنْ أَيُّوبَ بْنِ جَرِيرٍ عَنْ أَبِيهِ جَرِيرِ بْنِ أَبِي الْوَرْدِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ الْحَضْرَمِيِّ عَنْ سَمَاعَةَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ الصَّادِقُ ع عَنْ رَجُلٍ كَانَ بِهِ دَاءٌ فَأُمِرَ لَهُ بِشُرْبِ الْبَوْلِ فَقَالَ لَا يَشْرَبْهُ قُلْتُ إِنَّهُ مُضْطَرٌّ إِلَى شُرْبِهِ قَالَ فَإِنْ كَانَ يُضْطَرُّ إِلَى شُرْبِهِ وَ لَمْ يَجِدْ دَوَاءً لِدَائِهِ فَلْيَشْرَبْ بَوْلَهُ أَمَّا بَوْلُ غَيْرِهِ فَلَا.
(The book) ‘Al Tibb Al-Aimma-asws’, may the greetings be upon them-asws – From Ayoub Bin Jareer, from his father Jareer Bin Abu Al Ward, from Zur’ah Bin Muhammad Al Hazramy, from Sama’at who said,
‘Abu Abdullah Al-Sadiq-asws said to me about a man who had an illness with him, a drink of urine had been instructed for him, he-asws said: ‘He should not drink it’. I said, ‘He is desperate to drinking it’. He-asws said: ‘If he was desperate to drink it and cannot find (any other) cure for his illness, then let him drink his own urine. As for urine of others, so no!’’[58]
14- وَ مِنْهُ، عَنْ حَاتِمِ بْنِ إِسْمَاعِيلَ عَنِ النَّضْرِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْأَرَّجَانِيِّ عَنْ مَالِكِ بْنِ مِسْمَعٍ الْمِسْمَعِيِّ عَنْ قَائِدِ بْنِ طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النَّبِيذِ يُجْعَلُ فِي دَوَاءٍ قَالَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَسْتَشْفِيَ بِالْحَرَامِ.
And from him, from Hatim Bin Ismail, from Al Nazar, from Al Husayn Bin Abdullah Al Arjany, from Malik Bin Misma’a Al Mismaie, from Qaid Bin Talha who said,
‘I asked Abu Abdullah-asws about Al-Nabeez making it to be in a medication. He-asws said: ‘It is not befitting for anyone that he should be healing with the prohibited (substance)’’.[59]
15- الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ فَضَالَةَ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع نَهَى رَسُولُ اللَّهِ عَنِ الدَّوَاءِ الْخَبِيثِ أَنْ يُتَدَاوَى بِهِ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Ibrahim Bin Muhammad, from Gazalat, from Ismail Bin Muhammad who said,
‘Rasool-Allah-saww forbade from the wicked medication that one should be medicating with it’’.[60]
بيان قال في النهاية في الحديث إنه نهى عن أكل دواء خبيث هو من جهتين إحداهما النجاسة و هو الحرام كالخمر و الأرواث و الأبوال كلها نجسة خبيثة و تناولها حرام إلا ما خصته السنة من أبوال الإبل عند بعضهم و روث ما يؤكل لحمه عند آخرين و الجهة الأخرى من طريق الطعم و المذاق و لا ينكر أن يكون كره ذلك لما فيه من المشقة على الطباع و كراهية النفوس لها انتهى.
Explanation: He said in ‘Al Nihaya’ regarding the Hadeeth, ‘He-saww prohibited from eating the wicked medicine, it is from two aspects. One of these is the uncleanness, and it is the prohibited (substances) like the wine, and the dung, and the urine, all of these are unclean, wicked, and taking it is prohibited except what the Sunnah has specified, from the urine of the camel in the view of some of them, and dung of (animal) it’s meat can be eaten, in the view of others, from a path of the food, and the tasting, and it cannot be denied that he-saww dislike that due to what is in it from the hardships upon the natures and abhorrence by the souls to it’ – end.
وَ قَالَ فِي شَرْحِ السُّنَّةِ رُوِيَ عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَى النَّبِيُّ ص عَنِ الدَّوَاءِ الْخَبِيثِ. ثم ذكر الوجهين المتقدمين.
And he said in commentary of ‘Al Sunnah’, ‘It is reported from Abu Hureyra (well-known fabricator) having said, ‘The Prophet-saww prohibited from the wicked medicine’’. Then he mentioned the two aforementioned aspects.
16- وَ مِنْهُ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عُمَرَ بْنِ الْحُرِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَيَّامَ قَدِمَ مِنَ الْعِرَاقِ فَقَالَ ادْخُلْ عَلَى إِسْمَاعِيلَ بْنِ جَعْفَرٍ فَإِنَّهُ شَاكٍ وَ انْظُرْ مِمَّا وَجَعُهُ
And from him, from Abdul Hameed Bin Umar Bin Al Hurr who said,
‘I entered to see Abu Abdullah Al-Sadiq-asws the days of his-asws arrival from Al-Iraq. He-asws said: ‘Go to Ismail son of Ja’far-asws, for he has a (health) complaint and look at what his pain is’.
قَالَ فَقُمْتُ مِنْ عِنْدِ الصَّادِقِ ع وَ دَخَلْتُ عَلَيْهِ فَسَأَلْتُهُ عَنْ وَجَعِهِ الَّذِي يَجِدُهُ فَأَخْبَرَنِي بِهِ فَوَصَفْتُ لَهُ دَوَاءً فِيهِ نَبِيذٌ فَقَالَ لِي إِسْمَاعِيلُ يَا ابْنَ الْحُرِّ النَّبِيذُ حَرَامٌ وَ إِنَّا أَهْلَ الْبَيْتِ لَا نَسْتَشْفِي بِالْحَرَامِ.
He (the narrator) said, ‘I stood up from the presence of Al-Sadiq-asws and entered to see him. I asked him about his pain which he was feeling. He informed me with it. I described a medicine for him wherein was Nabeez. Ismail said to me, ‘O Ibn Al Hurr! The Nabeez is prohibited, and we, People-asws of the Household do not cure with the prohibited (substances)’’.[61]
17- الطب، طب الأئمة عليهم السلام عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ دَوَاءٍ يُعْجَنُ بِالْخَمْرِ لَا يَجُوزُ أَنْ يُعْجَنَ بِغَيْرِهِ إِنَّمَا هُوَ اضْطِرَارٌ
(The book) ‘Tibb Al-Aimma-asws’ – may the greetings be upon them-asws, from Abdullah Bin Ja’far, from Safwan, from Ibn Muskan, from Al Halby who said,
‘I asked Abu Abdullah-asws about a medicine kneaded with the wine, not permissible that it be kneaded with something else, but rather, it is the necessity.
فَقَالَ لَا وَ اللَّهِ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَنْظُرَ إِلَيْهِ فَكَيْفَ يَتَدَاوَى بِهِ وَ إِنَّمَا هُوَ بِمَنْزِلَةِ شَحْمِ الْخِنْزِيرِ الَّذِي يَقَعُ فِي كَذَا وَ كَذَا لَا يَكْمُلُ إِلَّا بِهِ فَلَا شَفَى اللَّهُ أَحَداً شَفَاهُ خَمْرٌ وَ شَحْمُ خِنْزِيرٍ.
He-asws said: ‘No, by Allah-azwj! It is not permissible for a Muslim that he even looks at it, so how can he medicate with it? And rather, it is at the status of the fat of the pig which occurs in such, and such (medicine which) cannot be perfected except by it. Allah-azwj does not Heal anyone who (tries to) heal by wine and pig fat’’.[62]
18- الْكَافِي، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِبْرَاهِيمَ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ وَضَّاحٍ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلَتْ أُمُّ خَالِدٍ الْعَبْدِيَّةُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ فَقَالَتْ جُعِلْتُ فِدَاكَ إِنَّهُ يَعْتَرِينِي قَرَاقِرُ فِي بَطْنِي وَ قَدْ وَصَفَ لِي أَطِبَّاءُ الْعِرَاقِ النَّبِيذَ بِالسَّوِيقِ وَ قَدْ وَقَفْتُ وَ عَرَفْتُ كَرَاهَتَكَ لَهُ فَأَحْبَبْتُ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ
(The book) ‘Al Kafi’ – From Muhammad Bin Al-Hassan, from one of our companions, from Ibrahim Bin Khalid, from Abdullah Bin Wazah, from Abu Baseer who said,
‘Umm Khalid Al Abdiyah entered to see Abu Abdullah-asws while I was in his-asws presence. She said, ‘May I be sacrificed for you-asws! Rumbling has occurred in my belly and the doctors of Al Iraq have prescribed Al Nabeez with Al Suweyq (porridge), and I have paused (refrained) and I know of your-asws dislike to it, so I loved to ask you-asws about that!’
فَقَالَ لَهَا وَ مَا يَمْنَعُكِ عَنْ شُرْبِهِ قَالَتْ قَدْ قَلَّدْتُكَ دِينِي فَأَلْقَى اللَّهَ عَزَّ وَ جَلَ حِينَ أَلْقَاهُ فَأُخْبِرُهُ أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ ع أَمَرَنِي وَ نَهَانِي
He-asws said to her: ‘And what prevents you from drinking it?’ She said, ‘I have collared you-asws (Taqleed) in my religion, and I shall be meeting Allah-azwj Mighty and Majestic when I do meet Him-azwj, and I can inform Him-azwj that Ja’far Bin Muhammad-asws had instructed me and prohibited me’.
فَقَالَ يَا بَا مُحَمَّدٍ أَ لَا تَسْمَعُ إِلَى هَذِهِ الْمَرْأَةِ وَ هَذِهِ الْمَسَائِلِ لَا وَ اللَّهِ لَا آذَنُ لَكِ فِي قَطْرَةٍ مِنْهُ وَ لَا تَذُوقِي مِنْهُ قَطْرَةً فَإِنَّمَا تَنْدَمِينَ إِذَا بَلَغَتْ نَفْسُكِ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَنْجَرَتِهِ يَقُولُهَا ثَلَاثاً أَ فَهِمْتِ قَالَتْ نَعَمْ
He-asws said to her: ‘O Abu Muhammad! Are you listening to this woman and this question? No, by Allah-azwj! I will not allow for you regarding a drop from it, nor should you even taste a drop from it, for you will be regretting it when yourself (soul) reaches over here!’ – and he-asws gestured by his-asws hand to his-asws throat, saying it thrice – ‘Do you understand?’ She said, ‘Yes’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يَبُلُّ الْمِيلَ يُنَجِّسُ حُبّاً مِنْ مَاءٍ يَقُولُهَا ثَلَاثاً.
Then Abu Abdullah-asws said: ‘What a needle would wet by a seed (drop) of water, dirtying’ – saying it thrice’’.[63]
19- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ أَخْبَرَنِي أَبِي قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ إِنَّ بِي جُعِلْتُ فِدَاكَ أَرْوَاحَ الْبَوَاسِيرِ وَ لَيْسَ يُوَافِقُنِي إِلَّا شُرْبُ النَّبِيذِ
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Ali Bin Asbaat who said, ‘My father informed me. He said,
‘I was in the presence of Abu Abdullah-asws. A man said to him-asws, ‘May I be sacrificed for you-asws! With me there are winds of the haemorrhoids, and nothing agrees with me except drinking Al-Nabeez!’
قَالَ فَقَالَ لَهُ مَا لَكَ وَ لِمَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ص يَقُولُ لَهُ ذَلِكَ ثَلَاثاً عَلَيْكَ بِهَذَا الْمَرِيسِ الَّذِي تَمْرُسُهُ بِاللَّيْلِ وَ تَشْرَبُهُ بِالْغَدَاةِ وَ تَشْرَبُهُ بِالْعَشِيِّ
He (the narrator) said, ‘He-asws said to him: ‘What is to you and what Allah-azwj Mighty and Majestic and His-azwj Rasool-saww have Prohibited?’ – saying that to him thrice – ‘Upon you is with this ‘Al-Mareys’ (soaked dates) which you can squeeze it at night and drink it in the morning and squeeze it in the morning and drink it in the evening’.
فَقَالَ لَهُ هَذَا يَنْفُخُ الْبَطْنَ قَالَ لَهُ فَأَدُلُّكَ عَلَى مَا هُوَ أَنْفَعُ لَكَ مِنْ هَذَا عَلَيْكَ بِالدُّعَاءِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ
He said to him-asws, ‘This bloats the belly’. He-asws said to him: ‘I-asws shall point you upon what is more beneficial for you than this. Upon you is (to recite) this supplication, for it is a healing from every illness’.
قَالَ فَقُلْنَا لَهُ فَقَلِيلُهُ وَ كَثِيرُهُ حَرَامٌ فَقَالَ نَعَمْ قَلِيلُهُ وَ كَثِيرُهُ حَرَامٌ.
He (the narrator) said, ‘We said to him-asws, ‘So it’s little and it’s more is prohibited?’ He-asws said: ‘Yes. It’s little and it’s more is prohibited’’.[64]
20- الْكَافِي، عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ دَوَاءٍ عُجِنَ بِالْخَمْرِ قَالَ لَا وَ اللَّهِ مَا أُحِبُّ أَنْ أَنْظُرَ إِلَيْهِ فَكَيْفَ أَتَدَاوَى بِهِ إِنَّهُ بِمَنْزِلَةِ شَحْمِ الْخِنْزِيرِ أَوْ لَحْمِ الْخِنْزِيرِ وَ إِنَّ أُنَاساً لَيَتَدَاوَوْنَ بِهِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Al Halby who said,
‘I asked Abu Abdullah-asws about a medicine kneaded with the wine. He-asws said: ‘No, by Allah-azwj! I-asws wouldn’t even like to look at it, so how can I-asws medicate with it? It is at the status of the pig fat or pig meat, and even then, some people are medicating with it’’.[65]
21- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ دَوَاءٍ عُجِنَ بِخَمْرٍ فَقَالَ مَا أُحِبُّ أَنْ أَنْظُرَ إِلَيْهِ وَ لَا أَشَمَّهُ فَكَيْفَ أَتَدَاوَى بِهِ.
And from him, from a number of his companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ri’ab, from Al Halby who said,
‘Abu Abdullah-asws was asked about medication being kneaded with wine. He-asws said: ‘I-asws don’t even like to look at it nor smell it, so how can I-asws medicate with it?’’[66]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ عَنْ دَوَاءٍ عُجِنَ بِالْخَمْرِ يَكْتَحِلُ مِنْهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ فِي حَرَامٍ شِفَاءً.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed, from Muhammad Bin Al-Hassan Al Maysami, from Muawiya Bin Ammar who said,
‘A man asked Abu Abdullah-asws about medicine being kneaded with wine, ‘Can one apply it in the eyes (Kohl) from it?’ Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic has not Made healing to be in prohibited (substance)’’.[67]
23- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اكْتَحَلَ بِمِيلٍ مِنْ مُسْكِرٍ كَحَلَهُ اللَّهُ عَزَّ وَ جَلَّ بِمِيلٍ مِنَ النَّارِ.
From him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marouk Bin Ubeyd, from man,
‘From Abu Abdullah-asws having said: ‘One who applies as Kohl (in the eyes) with a needle from an intoxicant, Allah-azwj Mighty and Majestic would Kohl with a needle from the Fire’’.[68]
24- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْكُحْلِ يَصْلُحُ أَنْ يُعْجَنَ بِالنَّبِيذِ قَالَ لَا.
(The book) ‘Qurb Al Asnaad’ – From Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the Kohl (eye application) whether it is correct if it were to be kneaded with Al-Nabeez. He-asws said: ‘No!’’[69]
25- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ الْغَنَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ اشْتَكَى عَيْنَيْهِ فَبُعِثَ لَهُ بِكُحْلٍ يُعْجَنُ بِالْخَمْرِ فَقَالَ هُوَ خَبِيثٌ بِمَنْزِلَةِ الْمَيْتَةِ فَإِنْ كَانَ مُضْطَرّاً فَلْيَكْتَحِلْ بِهِ.
(The book) ‘Al Tahzeeb’ – By his chain, from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Al Husayn, and Al-Hassan Bin Musa Al Khashab, from Yazeed Bin Is’haq the poet, from Haroun Bin Hamza Al Ganawy,
‘From Abu Abdullah-asws regarding a man who complained of his eyes, so Kohl was sent to him having been kneaded with the wine. He-asws said: ‘It is wicked, being at the status of the dead. It he as desperate, then let him apply with it (in his eyes)’’.[70]
بيان قد عرفت أن الأصحاب اختلفوا في التداوي بالمسكر للعين فالأكثر جوّزوه عند الضرورة للرواية الأخيرة و منع ابن إدريس منه مطلقا لإطلاق النص و الإجماع بتحريمه الشامل لموضع النزاع و بالروايات السابقة و أجيب بأن النص و الإجماع على تحريمه مختصان بتناوله بالشرب و نحوه و بأن الروايات مع ضعف سندها مطلقة فلا تنافي المقيد من الجواز عند الضرورة.
Explanation: I have known that the companions had differed regarding medicating with the intoxicant for the eyes. Most have allowed it during the necessity due to the last report, and Ibn Idrees has forbidden from it absolutely due to the absoluteness of the text and the consensus with its prohibition, inclusive for the place of dispute, and due to the previous reports, and he answered, ‘The text and the consensus is based upon it’s prohibition specifically with taking it with the drinking, and approximate to it’, and with the reports there is weakened along with the weakness of its attribution of absoluteness, so it does not negate then confinement of the allowance during the necessity.
26- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ مِنْ دِينِ أَهْلِ الْبَيْتِ ع الْمُضْطَرُّ لَا يَشْرَبُ الْخَمْرَ لِأَنَّهَا تَقْتُلُهُ.
(The book) ‘Al Uyoun’ – From Abdul Wahid Bin Muhammad Bin Abdous, from Ali Bin Muhammad Bin Quteyba, from Fazl Bin Shazan,
‘Among what Al-Reza-asws wrote for Al-Mamoun: ‘From the religion of People-asws of the Household, the desperate one cannot drink the wine because it would kill him’’.[71]
27- الطب، طب الأئمة عليهم السلام عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْأَجْلَحِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلَ رَجُلٌ أَبَا الْحَسَنِ ع عَنِ التِّرْيَاقِ قَالَ لَيْسَ بِهِ بَأْسٌ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّهُ يُجْعَلُ فِيهِ لُحُومُ الْأَفَاعِي فَقَالَ لَا تُقَدِّرْهُ عَلَيْنَا.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws, from Muhammad Bin Abdullah Al Ajlah, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘A man asked Abu Al-Hassan-asws about the antidotes. He-asws said: ‘There is no problem with it’. He said, ‘O son-asws of Rasool-Allah-saww! They tend to make the meat of the snakes to be in it!’ He-asws said: ‘Do not measure (detail it) to us-asws!’’[72]
28- الْكَافِي، فِي الرَّوْضَةِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي حَدِيثٍ طَوِيلٍ يُذْكَرُ فِيهِ الْمُنْكَرَاتُ الَّتِي تَحْدُثُ فِي آخِرِ الزَّمَانِ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ رَأَيْتَ أَمْوَالَ ذَوِي الْقُرْبَى تُقْسَمُ فِي الزُّورِ وَ يُتَقَامَرُ بِهَا وَ تُشْرَبُ بِهَا الْخُمُورُ وَ رَأَيْتَ الْخَمْرَ يُتَدَاوَى بِهَا وَ تُوصَفُ لِلْمَرِيضِ وَ يُسْتَشْفَى بِهَا.
(The book) ‘Al Kafi’ – In Al Rowza, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of our companions, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, altogether from Muhammad Bin Abu Hamza, from Humran,
‘From Abu Abdullah-asws in a lengthy Hadeeth mentioning in it the evil to occur at the end of times, and he-asws continued the Hadeeth up to he-asws said, ‘And you will see the wealth of the near of king being apportioned falsely and gambled with it, and the wines would be drunk with it, and you will see the wine being medicated with and being prescribed to the sick and being healed (treated) with it’’.[73]
باب 53 علاج الحمّى و اليرقان و كثرة الدم و بيان علاماتها
CHAPTER 53 – TREATMENT OF THE FEVER, AND THE JAUNDICE, AND EXCESSIVE BLOOD, AND EXPLANATION OF IT’S SIGNS
1- الْمَحَاسِنُ، عَنِ السَّيَّارِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ إِسْحَاقَ بْنِ مُطَهَّرٍ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلِ التُّفَّاحَ فَإِنَّهُ يُطْفِئُ الْحَرَارَةَ وَ يُبَرِّدُ الْجَوْفَ وَ يَذْهَبُ بِالْحُمَّى.
(The book) ‘Al Mahasin’ – From Al Sayyari, from Abu Ja’far, from Is’haq Bin Mutahhar,
‘Abu Abdullah-asws said: ‘Every (kind of) apple, it extinguished the heat and cools the interior and does away with the fever’’.[74]
2- وَ مِنْهُ، عَنْ أَبِي يُوسُفَ عَنِ الْقَنْدِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذُكِرَ لَهُ الْحُمَّى قَالَ إِنَّا أَهْلُ بَيْتٍ لَا نَتَدَاوَى إِلَّا بِإِفَاضَةِ الْمَاءِ الْبَارِدِ يُصَبُّ عَلَيْنَا وَ أَكْلِ التُّفَّاحِ.
And from him, from Abu Yusuf, from Al Qandy, from Al Mufazzal Bin Umar,
From Abu Abdullah-asws, he (the narrator) said, ‘The fever was mentioned to him-asws. He-asws said: ‘We-asws, People-asws of the Household do not medicate except by the pouring of cold water being poured upon us and eating the apple’’.[75]
3- وَ مِنْهُ، عَنْ بَعْضِهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ع أَطْعِمُوا مَحْمُومِيكُمُ التُّفَّاحَ فَمَا مِنْ شَيْءٍ أَنْفَعَ مِنَ التُّفَّاحِ.
And from him, from one of them,
‘From Abu Abdullah-asws: ‘Feed the apple to your feverish ones, for there is nothing more beneficial than the apple’’.[76]
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ يَعْلَمُ النَّاسُ مَا فِي التُّفَّاحِ مَا دَاوَوْا مَرْضَاهُمْ إِلَّا بِهِ.
And from him, from his father, from Yunus, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘If the people were to know what is in the apple, they would not medicate their sick ones except by it’’.[77]
5- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ دُرُسْتَ قَالَ: بَعَثَنِي الْمُفَضَّلُ بْنُ عُمَرَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَدَخَلْتُ عَلَيْهِ فِي يَوْمٍ صَائِفٍ وَ قُدَّامَهُ طَبَقٌ فِيهِ تُفَّاحٌ أَخْضَرُ فَوَ اللَّهِ إِنْ صَبَرْتُ أَنْ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ تَأْكُلُ هَذَا وَ النَّاسُ يَكْرَهُونَهُ
And from him, from Muhammad Bin Ali Al Hamdany, from Abdullah Bin Sinan, from Dorose who said,
‘Al-Mufazzal Bin Umar sent me to Abu Abdullah-asws, so I entered to see him-asws during a day of severe heat, and in front of him-asws was a tray wherein was a green apple. By Allah-azwj, I was patient from saying to him-asws, ‘May I be sacrificed for you-asws! Will you-asws eat this and the people are disliking it?’
قَالَ كَأَنَّهُ لَمْ يَزَلْ يَعْرِفُنِي إِنِّي وُعِكْتُ فِي لَيْلَتِي هَذِهِ فَبَعَثْتُ فَأُتِيتُ بِهِ وَ هَذَا يَقْطَعُ الْحُمَّى وَ يُسَكِّنُ الْحَرَارَةَ فَقَدِمْتُ فَأَصَبْتُ أَهْلِي مَحْمُومِينَ فَأَطْعَمْتُهُمْ فَأَقْلَعَتْ عَنْهُمْ.
He-asws said as if he-asws did not cease to introduce to me: ‘I-asws had fever during this night of mine-asws. I-asws sent for it, and was brought it, and this cuts the fever and settles the heat. I‑asws went ahead and gave my-asws family members, and it was uprooted from them’’.[78]
الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ قَالَ: بَعَثَنِي الْمُفَضَّلُ بْنُ عُمَرَ إِلَى أَبِي عَبْدِ اللَّهِ ع بِلُطَفٍ فَدَخَلْتُ عَلَيْهِ إِلَى قَوْلِهِ فَأَقْلَعَتِ الْحُمَّى عَنْهُمْ.
(The book) ‘Al Kafi’ – From Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Abdullah Al Fihqan, from Dorost Bin Abu Mansour who said,
‘Al Mufazzal Bin Umar sent me to Abu Abdullah-asws with kindness, so I entered to see him‑asws’ – up to his-asws words: ‘The fever was uprooted from them’’.[79]
6- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنِ الْحَسَنِ بْنِ الْمُثَنَّى عَنْ سُلَيْمَانَ بْنِ دُرُسْتَوَيْهِ الْوَاسِطِيِّ قَالَ: وَجَّهَنِي الْمُفَضَّلُ بْنُ عُمَرَ بِحَوَائِجَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَإِذَا قُدَّامَهُ تُفَّاحٌ أَخْضَرُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا هَذَا
(The book) ‘Al Mahasin’ – From Muhammad Bin Jamhour, from Al-Hassan Bin Al Musanna, from Suleyman Bin Dorostawiya Al Wasity who said,
‘Al-Mufazzal Bin Umar sent me with needs to Abu Abdullah-asws. There, in front of him-asws was a green apple. I said to him-asws, ‘May I be sacrificed for you-asws! What is this?’
فَقَالَ يَا سُلَيْمَانُ إِنِّي وُعِكْتُ الْبَارِحَةَ فَبَعَثْتُ إِلَى هَذَا لِآكُلَهُ أَسْتَطْفِئُ بِهِ الْحَرَارَةَ وَ يُبَرِّدُ الْجَوْفَ وَ يَذْهَبُ بِالْحُمَّى: وَ رَوَاهُ أَبُو الْخَزْرَجِ عَنْ سُلَيْمَانَ.
He-asws said: ‘O Suleyman! I-asws had fever last night, so I-asws sent for this to eat it in order to extinguish the heat with it and cool the interior and do away with the fever’. And Abu Al-Khazraj has (also) reported it from Suleyman.[80]
7- الطب، طب الأئمة عليهم السلام عَنْ أَحْمَدَ بْنِ الْمَرْزُبَانِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ خَالِدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ مَحْمُومٌ فَدَخَلَتْ عَلَيْهِ مَوْلَاةٌ لَهُ فَقَالَتْ كَيْفَ تَجِدُكَ فَدَيْتُكَ نَفْسِي وَ سَأَلَتْهُ عَنْ حَالِهِ وَ عَلَيْهِ ثَوْبٌ خَلَقٌ قَدْ طَرَحَهُ عَلَى فَخِذَيْهِ فَقَالَتْ لَهُ لَوْ تَدَثَّرْتَ حَتَّى تَعْرَقَ فَقَدْ أَبْرَزْتَ جَسَدَكَ لِلرِّيحِ فَقَالَ اللَّهُمَّ أَوْلَعْتَهُمْ بِخِلَافِ نَبِيِّكَ ص.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Ahmad Bin Al Marzuan Bin Ahmad, from Ahmad Bin Khalid Al Ashary, from Abdullah Bin Bukeyr who said,
‘I was in the presence of Abu Abdullah-asws, and he-asws was feverish. One maid of his-asws entered. She said, ‘How do you-asws feel? May my soul be sacrificed for you-asws!’ And she asked him-asws about his-asws state, and upon him-asws a light cloth he-asws had dropped upon his-asws thighs. She said to him-asws, ‘You-asws should cover up until you-asws sweat, and you-asws are exposing your-asws body for the wind’. He-asws said: ‘O Allah-azwj! Curse (Forsake) them for opposing Your-azwj Prophet-saww!’’[81]
قَالَ رَسُولُ اللَّهِ ص الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ وَ رُبَّمَا قَالَ مِنْ فَوْرِ جَهَنَّمَ فَأَطْفِئُوهَا بِالْمَاءِ الْبَارِدِ.
Rasool-Allah-saww said: ‘The fever is from the surface of Hell’ – and he-saww probably said: ‘From a bubble of Hell, so extinguish it with cold water’’.[82]
بيان أولعتهم أي جعلتهم حرصا على مخالفته بأن تركتهم حتى اختاروا ذلك و في بعض النسخ و ألعنهم و على التقديرين ضمير الجمع راجع إلى المخالفين أو الأطباء لأنها كانت أخذت ذلك عنهم
Explanation: ‘(The word – أولعتهم) – i.e. Make them eager upon opposing him-saww by Leaving them until they choose that. And in one of the copies, it is ‘And Curse them’, and based upon the two determinations of the source of the collection, refer to the adversaries, or the doctors, because that has been taken from them.
8- الطب، طب الأئمة عليهم السلام عَنِ الْخَضِيبِ بْنِ الْمَرْزُبَانِ الْعَطَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ فَضَالَةَ عَنْ عَلَاءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَطْفِئُوهَا بِالْمَاءِ الْبَارِدِ.
(The book) ‘Tibb Al Aimma-asws’ – may the greeting be upon them-asws – from Al Khazeyb Bin Al Marzuban Al Attar, from Safwan Bin Yahya, and Fazalat, from Ala’a, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The fever is from the surface of Hell, so extinguish it with the cold water’’.[83]
9- وَ مِنْهُ، عَنْ أَبِي غَسَّانَ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ نَجِيحٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ إِذَا حُمَّ بَلَّ ثَوْبَيْنِ يَطْرَحُ عَلَيْهِ أَحَدَهُمَا فَإِذَا جَفَّ طَرَحَ عَلَيْهِ الْآخَرَ.
And from him, from Abu Gassan Abdullah Bin Khalid Bin Najeeh, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, it was so that whenever he-asws had fever, would dampen two clothes, dropping one of these upon him, so when it was dry, would drop the other one upon him‑asws’’.[84]
وَ قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا وَجَدْنَا لِلْحُمَّى مِثْلَ الْمَاءِ الْبَارِدِ وَ الدُّعَاءِ.
And Muhammad Bin Muslim said,
‘I heard Abu Abdullah-asws saying: ‘We-asws have not found for the fever, like the cold water and the supplication’’.[85]
10- الطب، طب الأئمة عليهم السلام عَنْ عَوْنِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا اخْتَارَ جَدُّنَا ص لِلْحُمَّى إِلَّا وَزْنَ عَشَرَةِ دَرَاهِمِ سُكَّرٍ بِمَاءٍ بَارِدٍ عَلَى الرِّيقِ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Awn Bin Muhammad Bin Al Qasim, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar, from Abu Usama Al Shahaam who said,
‘I heard Abu Abdullah-asws saying: ‘Our-asws grandfather-saww did not choose for the fever except sugar the weight of ten Dirhams with cold water upon the empty stomach’’.[86]
11- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ النَّيْسَابُورِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا ع وَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْخُوزِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْهَرَوِيِّ عَنِ الرِّضَا ع وَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأُشْنَانِيِّ الْمُعَدِّلِ عَنْ عَلِيِّ بْنِ مهروبة [مَهْرَوَيْهِ] الْقَزْوِينِيِّ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع أَنَّهُ دَخَلَ رَسُولُ اللَّهِ ص عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ مَحْمُومٌ فَأَمَرَهُ بِأَكْلِ الْغُبَيْرَاءِ.
(The book) – From Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah Al Neysapury, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father – from Al-Reza-asws.
And from Ahmad Bin Ibrahim Al Khowzy, from Ibrahim Bin Marwan, from Ja’far Bin Muhammad Bin Ziyad, from Ahmad Bin Abdullah Al Harwy – from Al-Reza-asws.
And from Al-Husayn Bin Muhammad Al Ashnany Al Muaddil, from Ali Bin Mahrawiya Al Qazwiny, from Dawood Bin Suleyman –
From Al-Reza-asws, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws: ‘Rasool-Allah‑saww entered to see Ali-asws Bin Abu Talib-asws while he-asws had fever, so he-saww instructed him-asws with eating Juneberries’’.[87]
12- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ: عَلَامَاتُ الدَّمِ أَرْبَعَةٌ الْحِكَّةُ وَ الْبَثْرَةُ وَ النُّعَاسُ وَ الدَّوَرَانُ.
(The book) ‘Al Khisal’ – From his father, from Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,
‘From Abu Al-Hassan-asws having said: ‘Signs of the blood (infection/deficiency) are four – the itching, and the pimples, and the drowsiness, and the dizziness’’.[88]
13- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ مِنْ دَاءٍ إِلَّا وَ هُوَ مِنْ دَاخِلِ الْجَوْفِ إِلَّا الْجِرَاحَةُ وَ الْحُمَّى فَإِنَّهُمَا يَرِدَانِ وُرُوداً اكْسِرُوا حَرَّ الْحُمَّى بِالْبَنَفْسَجِ وَ الْمَاءِ الْبَارِدِ فَإِنَّ حَرَّهَا مِنْ فَيْحِ جَهَنَّمَ.
And from him, from his father, from sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘There isn’t any illness except, and it is from inside of the interior (of body), except for the injury and the fever, for these two arrive from outside (of the body). Break the heat of fever with the violet oil (Banafsij) and the cold water, for it’s heat is from the surface of Hell’’.[89]
وَ قَالَ ع صُبُّوا عَلَى الْمَحْمُومِ الْمَاءَ الْبَارِدَ فِي الصَّيْفِ فَإِنَّهُ يُسَكِّنُ حَرَّهَا.
And he-asws said: ‘Pour the cold water upon the one with fever during the summer, for it would settle it’s heat’’.[90]
وَ قَالَ ع ذِكْرُنَا أَهْلَ الْبَيْتِ شِفَاءٌ مِنَ الْوَعْكِ وَ الْأَسْقَامِ وَ وَسْوَاسِ الرَّيْبِ.
And he-asws said: ‘Our-asws Zikr, of People-asws of the Household, is a healing from the fever, and the illnesses, and the uncertainties of the doubts’’.[91]
وَ قَالَ ع اشْرَبُوا مَاءَ السَّمَاءِ فَإِنَّهُ يُطَهِّرُ الْبَدَنَ وَ يَدْفَعُ الْأَسْقَامَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ وَ لِيَرْبِطَ عَلى قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ.
And he-asws said: ‘Drink water of the sky (rain) for it is a cleansing of the body and repels the illnesses. Allah-azwj Blessed and Exalted: and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11]’’.[92]
14- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنْ هِلَالِ بْنِ مُحَمَّدٍ الْحَفَّارِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَلِيِّ بْنِ عَلِيٍّ أَخِي دِعْبِلٍ الْخُزَاعِيِّ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ: بَلِّلُوا جَوْفَ الْمَحْمُومِ بِالسَّوِيقِ وَ الْعَسَلِ ثَلَاثَ مَرَّاتٍ وَ يُحَوَّلُ مِنْ إِنَاءٍ إِلَى إِنَاءٍ وَ يُسْقَى الْمَحْمُومُ فَإِنَّهُ يَذْهَبُ بِالْحُمَّى الْحَارَّةِ وَ إِنَّمَا عُمِلَ بِالْوَحْيِ.
(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Hilal Bin Muhammad Al Haffar, from Ismail Bin Ali Al Deobeli, from his father Ali bin Ali, brother of Deobel Al Khuzaie,
‘From Al-Reza-asws, from his-asws fathers-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘Moisten the interior of the feverish one with the porridge (Al-Suweyq) and the honey, three times, and transfer from a container to a container and quench the feverish one, for it would do away with the fever, the heat, and rather it has been worked with the Revelation’’.[93]
15- الْمَحَاسِنُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ النَّبَّالِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِأَبِي يَا بَشِيرُ بِأَيِّ شَيْءٍ تُدَاوُونَ مَرْضَاكُمْ قَالَ بِهَذِهِ الْأَدْوِيَةِ الْمِرَارِ قَالَ لَا إِذَا مَرِضَ أَحَدُكُمْ فَخُذِ السُّكَّرَ الْأَبْيَضَ فَدُقَّهُ ثُمَّ صُبَّ عَلَيْهِ الْمَاءَ الْبَارِدَ وَ اسْقِهِ إِيَّاهُ فَإِنَّ الَّذِي جَعَلَ الشِّفَاءَ فِي الْمِرَارِ قَادِرٌ أَنْ يَجْعَلَهُ فِي الْحَلَاوَةِ.
(The book) ‘Al Mahasin’ – From a number of his companions, from Ibn Asbaat, from Yahya Bin Bashir Al Nabal who said,
‘Abu Abdullah-asws said to my father: ‘O Bashir! By which thing are you medicating your sick ones?’ He said, ‘By these bitter medicines’. He-asws said: ‘No. When one of you is sick, take the white sugar and power it, then pour the cold water upon him and quench it to him, for the One-azwj Who has Made the healing to be in the bitter is Able upon Making it to be in the sweet’’.[94]
16- الْمَحَاسِنُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكَبَابُ يَذْهَبُ بِالْحُمَّى.
(The book) ‘Al Mahasin’ – From Ahmad Bin Muhammad Bin Abu Nast Al Bazanty, from Hammad Bin Usman, from Muhammad Bin Sowqah,
‘From Abu Abdullah-asws having said: ‘The Kebab does away with the fever’’.[95]
17- وَ مِنْهُ، عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرِضْتُ سَنَتَيْنِ أَوْ أَكْثَرَ فَأَلْهَمَنِي اللَّهُ الْأَرُزَّ فَأَمَرْتُ بِهِ فعسل [فَغُسِلَ] وَ جُفِّفَ ثُمَّ أُشِمَ النَّارَ وَ طُحِنَ فَجَعَلْتُ بَعْضَهُ سَفُوفاً وَ بَعْضَهُ حَسْواً.
And from him, from Yunus Bin Yaqoub, from one of his companions,
‘From Abu Abdullah-asws having said: ‘I-asws was ill for two years or more. Allah Inspired measws the rice. I-asws instructed with it. It was washed and dried, then grilled by the fire and grounded. I-asws made part of it as powder and some of it as broth’’.[96]
18- الْمَحَاسِنُ، عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْبَصَلُ يَذْهَبُ بِالْحُمَّى.
(The book) ‘Al Mahasin’ – From Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,
‘Abu Abdullah-asws said: ‘The onion does away with the fever’’.[97]
19- الطب، طب الأئمة عليهم السلام عَنْ عَوْنٍ عَنْ أَبِي عِيسَى عَنِ الْحُسَيْنِ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ الصَّادِقَ ع يَقُولُ إِنَّ الْحُمَّى تُضَاعَفُ عَلَى أَوْلَادِ الْأَنْبِيَاءِ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Awn, from Abu Isa, from Al-Husayn, from Abu Usama who said,
‘I heard Al-Sadiq-asws saying: ‘The fever is doubled upon the children of the Prophets-as’’.[98]
20- الطب، طب الأئمة عليهم السلام عَنِ السَّرِيِّ بْنِ أَحْمَدَ بْنِ السَّرِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْأَرْمَنِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ أَبِي زَيْنَبَ قَالَ سَمِعْتُ الْبَاقِرَ ع يَقُولُ إِخْرَاجُ الْحُمَّى فِي ثَلَاثَةِ أَشْيَاءَ فِي الْقَيْءِ وَ فِي الْعَرَقِ وَ فِي إِسْهَالِ الْبَطْنِ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Al Sary Bin Ahmad Bin Al Sary, from Muhammad Bin Yahya Al Armany, from Muhammad Bin Sinan, from Yunuz Bin Zabyan, from Muhammad Bin Ismail Bin Abu Zaynab who said,
‘I heard Al-Baqir-asws saying: ‘Expulsion of the fever is in three things – in the vomiting, and in the sweating, and in the abdominal diarrhoea’’.[99]
21- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الرِّضَا ع قَالَ: سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ع وَ قَدِ اشْتَكَى فَجَاءَهُ الْمُتَرَفِّعُونَ بِالْأَدْوِيَةِ يَعْنِي الْأَطِبَّاءَ فَجَعَلُوا يَصِفُونَ لَهُ الْعَجَائِبَ
And from him, by this chain from Muhammad Bin Sinan,
‘From Al-Reza-asws having said: ‘I-asws heard Musa-asws Bin Ja’far-asws, and he-asws had a (health) complaint. The ones knowing with the medicines, meaning the doctors, came to him-asws. They went on to describe the strange (treatments) to him-asws.
فَقَالَ أَيْنَ يَذْهَبُ بِكُمْ اقْتَصِرُوا عَلَى سَيِّدِ هَذِهِ الْأَدْوِيَةِ الْهَلِيلَجِ وَ الرَّازِيَانَجِ وَ السُّكَّرِ فِي اسْتِقْبَالِ الصَّيْفِ ثَلَاثَةَ أَشْهُرٍ فِي كُلِّ شَهْرٍ ثَلَاثَ مَرَّاتٍ وَ فِي اسْتِقْبَالِ الشِّتَاءِ ثَلَاثَةَ أَشْهُرٍ فِي كُلِّ شَهْرٍ ثَلَاثَةَ مَرَّاتٍ وَ يُجْعَلُ مَوْضِعَ الرَّازِيَانَجِ مَصْطَكَى فَلَا يَمْرَضُ إِلَّا مَرَضَ الْمَوْتِ.
He-asws said: ‘Where are they going with you all? Confine yourselves to the chief of these medicines – the myrobalan (Terminalia), and the fennel, and the sugar in welcoming the summer, three months, three times in each other, and welcoming the winter three months, in each moth three times, and the place of fennel has been made for mastication, so he will not fall sick except the sickness of death!’’[100]
22- الطب، طب الأئمة عليهم السلام عَنْ عَبْدِ اللَّهِ بْنِ بِسْطَامَ عَنْ كَامِلٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ مَا لِي أَرَاكَ شَاحِبَ الْوَجْهِ قُلْتُ أَنَا فِي حُمَّى الرِّبْعِ فَقَالَ مِنْ أَيْنَ أَنْتَ عَنِ الْمُبَارَكِ الطَّيِّبِ اسْحَقِ السُّكَّرَ ثُمَّ خُذْهُ بِالْمَاءِ وَ اشْرَبْهُ عَلَى الرِّيقِ عِنْدَ الْحَاجَةِ إِلَى الْمَاءِ
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Abdullah Bin Bistam, from Kamil, from Muhammad Bin Ibrahim Al Jufy, from his father who said,
‘I entered to see Abu Abdullah-asws. He-asws said: ‘What is the matter I-asws see you pale-faced?’ I said, ‘I am in spring (hay) fever’. He-asws said: ‘Where are you from the Blessed, the good? Crush the sugar, then take it with the water and drink it upon the empty stomach during the need to the water’.
قَالَ فَفَعَلْتُ فَمَا عَادَتْ إِلَيَّ بَعْدُ.
He (the narrator) said, ‘I did so. It (spring fever) did not return to me afterwards’’.[101]
23- وَ مِنْهُ، عَنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: سُئِلَ عَنِ الْحُمَّى الْغِبِّ الْغَالِبَةِ قَالَ يُؤْخَذُ الْعَسَلُ وَ الشُّونِيزُ وَ يُلْعَقُ مِنْهُ ثَلَاثُ لَعْقَاتٍ فَإِنَّهَا تَنْقَلِعُ وَ هُمَا الْمُبَارَكَانِ قَالَ اللَّهُ تَعَالَى فِي الْعَسَلِ يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ
And from him, from Al-Hassan Bin shazan,
‘From Abu Ja’far-asws, from Abu Al-Hassan-asws, said: ‘He-asws was asked about the pre-dominant fever. He-asws said: ‘He should take the honey and the black seed, and he should lick from it, three licks, so it (fever) would be uprooted, and these are both Blessed. Allah-azwj the Exalted Says regarding the honey: There comes out from their bellies a drink of different colours wherein is healing for the people. [16:69].
وَ قَالَ رَسُولُ اللَّهِ ص فِي الْحَبَّةِ السَّوْدَاءِ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا السَّامُ قَالَ الْمَوْتُ
And Rasool-Allah-saww said: ‘In the black seed there is healing from every illness except the poison’. It was said, ‘O Rasool-Allah-saww! And what is the poison?’ He-saww said: ‘The death’.
قَالَ وَ هَذَانِ لَا يَمِيلَانِ إِلَى الْحَرَارَةِ وَ الْبُرُودَةِ وَ لَا إِلَى الطَّبَائِعِ إِنَّمَا هُمَا شِفَاءٌ حَيْثُ وَقَعَا.
He-saww said: ‘And these two do not incline to the heat and the cold nor to the natures, but rather these are a healing wherever they occur’’.[102]
بيان لا يميلان أي ليس تأثيرها بالطبع بل بالخاصية.
Explanation: ‘They do not incline’ – i.e. their impact is not by nature, but it is a characteristic.
24- الطب، طب الأئمة عليهم السلام عَنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: خَيْرُ الْأَشْيَاءِ لِحُمَّى الرِّبْعِ أَنْ يُؤْكَلَ فِي يَوْمِهَا الْفَالُوذَجُ الْمَعْمُولُ بِالْعَسَلِ وَ يُكْثِرُ زَعْفَرَانَهُ وَ لَا يُؤْكَلُ فِي يَوْمِهَا غَيْرُهُ.
(The book) ‘Tibb Al Aimma-asws’ – may the greetings be upon them-asws – From Al-Hassan Bin Shazan,
‘From Abu Ja’far-asws, from Abu Al-Hassan-asws the 3rd having said: ‘Best of the things for the spring (hay) fever is that one should eat ‘Al-Falouzaj’ during its day, made with the honey, and a lot of its saffron, and do not eat anything else during its day’’.[103]
25- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُيَسِّرٍ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ الصَّادِقُ ع إِنَّ لِلدَّمِ وَ هَيَجَانِهِ ثَلَاثَ عَلَامَاتٍ الْبَثْرَةَ فِي الْجَسَدِ وَ الْحِكَّةَ وَ دَبِيبَ الدَّوَابِ.
And from him, from Abdullah Bin Ubeyd, from Muhammad Bin Isa, from Muyasser, from Ibn Sinan who said,
‘Al-Sadiq-asws said: ‘For the blood and it’s upheaval, there are three signs – the pimples in the body, and the itching, and the crawling insects’’.[104]
بيان البثور و الحكّة غالبهما بمدخليّة كثرة الدم و إن كانتا من غيره من الأخلاط أيضا و كأن المراد بدبيب الدواب ما يتخيله الإنسان من دبيب نملة أو دابة في جلده و تسمّيه الأطباء التنمّل.
Explanation: Pimples and itching are mostly due to the presence of an abundance of blood, even if they are from other mixtures as well, as if what is meant by the crawling of beasts is what a person imagines of the crawling of an ant or an animal in his skin and what doctors call it paraesthesia.
26- الطب، طب الأئمة عليهم السلام عَنِ الْحُسَيْنِ بْنِ بِسْطَامَ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنِ الْوَشَّاءِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع لَوْ يَعْلَمُ النَّاسُ مَا فِي التُّفَّاحِ مَا دَاوَوْا مَرْضَاهُمْ إِلَّا بِهِ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – From Al-Husayn Bin Bistam, from Muhammad Bin Khalaf, from Al Washa, from Al-Husayn Bin Ali, from Abdullah Bin Sinan who said,
‘Ja’far-asws Bin Muhammad-asws: ‘If the people were to know what is in the apple, they would not medicate their sick ones except by it’’.[105]
27 وَ مِنْهُ، عَنْ إِبْرَاهِيمَ بْنِ خَالِدٍ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع عَنْ مَرِيضٍ اشْتَهَى التُّفَّاحَ وَ قَدْ نُهِيَ عَنْهُ أَنْ يَأْكُلَهُ فَقَالَ أَطْعِمُوا مَحْمُومِيكُمُ التُّفَّاحَ فَمَا مِنْ شَيْءٍ أَنْفَعَ مِنَ التُّفَّاحِ.
And from him, from Ibrahim Bin Khalid, from Zur’ah, from Sama’at who said,
‘I asked Abu Abdullah Al-Sadiq-asws about a sick person desiring the apple and he has been forbidden from eating it. He-asws said: ‘Feed your feverish ones, the apple, for there is nothing more beneficial than the apple!’’[106]
28- وَ مِنْهُ، عَنْ حَمَّادِ بْنِ مِهْرَانَ الْبَلْخِيِّ قَالَ: كُنَّا نَخْتَلِفُ إِلَى الرِّضَا ع بِخُرَاسَانَ فَشَكَا إِلَيْهِ يَوْماً مِنَ الْأَيَّامِ شَابٌّ مِنَّا الْيَرَقَانَ فَقَالَ خُذْ خِيَارَبَاذْرَنْجٍ فَقَشِّرْهُ ثُمَّ اطْبُخْ قُشُورَهُ بِالْمَاءِ ثُمَّ اشْرَبْهُ ثَلَاثَةَ أَيَّامٍ عَلَى الرِّيقِ كُلَّ يَوْمٍ مِقْدَارَ رِطْلٍ
And from him, from Hammad Bin Himran Al Balkhy who said,
‘We used to come and go to Al-Reza-asws at Khurasan. One day from the days, a youth from us complained to him-asws of the jaundice. He-asws said: ‘Take a (Khiyarbazanj) cucumber sprouts(?), peel it, then cook it’s peelings with the water, then drink it for three days upon the empty stomach every day, a measurement of a Rat’l (unit of weight)’.
فَأَخْبَرَنَا الشَّابُّ بَعْدَ ذَلِكَ أَنَّهُ عَالَجَ بِهِ صَاحِبَهُ مَرَّتَيْنِ فَبَرَأَ بِإِذْنِ اللَّهِ تَعَالَى.
The youth informed us after that that he had treated his companion with it twice, and he was cured by the Permission of Allah-azwj the Exalted’’.[107]
29- الْمَكَارِمُ، عَنْ طِبِّ الْأَئِمَّةِ قَالَ الصَّادِقُ ع إِنَّ لِلدَّمِ ثَلَاثَ عَلَامَاتٍ الْبَثْرَ فِي الْجَسَدِ وَ الْحِكَّةَ وَ دَبِيبَ الدَّوَابِّ
(The book) ‘Al Mukarim’, from (the book) ‘Tibb Al Aimma-asws’ –
Al-Sadiq-asws said: ‘For the blood and it’s upheaval, there are three signs – the pimples in the body, and the itching, and the crawling insects’. (Please see note under H 25 above)
وَ فِي حَدِيثٍ آخَرَ النُّعَاسُ وَ كَانَ إِذَا اعْتَلَّ إِنْسَانٌ مِنْ أَهْلِ الدَّارِ قَالَ انْظُرُوا فِي وَجْهِهِ فَإِنْ قَالُوا أَصْفَرُ قَالَ هُوَ مِنَ الْمِرَّةِ الصَّفْرَاءِ فَيَأْمُرُ بِمَاءٍ فَيُسْقَى وَ إِنْ قَالُوا أَحْمَرُ قَالَ دَمٌ فَيَأْمُرُ بِالْحِجَامَةِ.
And in another Hadeeth: ‘The drowsiness’, and when the human being from the people of the house is sick. He-asws said: ‘Look into his face’. If they said, ‘Pale!’ He-asws said: ‘It is from the bile’. He-asws instructed with water and quenched. And if they said, ‘Red!’ He-asws said: ‘Blood’. He-asws instructed with the cupping’’.[108]
30 الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ دَاءٍ إِلَّا وَ هُوَ شَارِعٌ إِلَى الْجَسَدِ يَنْظُرُ مَتَى يُؤْمَرُ بِهِ فَيَأْخُذُهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Ayoub,
‘From Abu Abdullah-asws having said: ‘There is no illness except and it is street to the body, awaiting when it would be Commanded with, so it would seize him’.
وَ فِي رِوَايَةٍ أُخْرَى إِلَّا الْحُمَّى فَإِنَّهَا تَرِدُ وُرُوداً.
And in another report: ‘Except the fever, for it is arrives from outside (external source)’.[109]
بيان إلا و هو شارع أي له طريق إليه و لعل المعنى أن أكثر الأدواء لها مادّة في الجسد تشتدّ ذلك حتى ترد عليه بإذن الله بخلاف الحمّى فإنها قد ترد بغير مادّة بل بالأسباب الخارجة كتصرّف هواء حارّ أو بارد أو عفن أو سمّيّ.
Explanation: ‘Except and it is a street’ – i.e. a road for it to him. And perhaps the meaning is that most of the illnesses, there is a substance for it in the body intensifying that until it arrives to him by the Permission of Allah-azwj, differently to the fever, for it arrives without any substance. But the causes are external, like the change in the air, hot, or cold, or mouldy (damp), or toxic.
31- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: قَالَ لِي إِنِّي لَمَوْعُوكٌ مُنْذُ سَبْعَةِ أَشْهُرٍ وَ لَقَدْ وُعِكَ ابْنِي اثْنَيْ عَشَرَ شَهْراً وَ هِيَ تَضَاعَفُ عَلَيْنَا أُشْعِرْتُ أَنَّهَا لَا تَأْخُذُ فِي الْجَسَدِ كُلِّهِ وَ رُبَّمَا أَخَذَتْ فِي أَعْلَى الْجَسَدِ وَ لَمْ تَأْخُذْ فِي أَسْفَلِهِ وَ رُبَّمَا أَخَذَتْ فِي أَسْفَلِهِ وَ لَمْ تَأْخُذْ فِي أَعْلَى الْجَسَدِ كُلِّهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Al Qasim Bin Muhammad Al Jowhary, from Ali Bin Abu Hamza,
‘From Abu Ibrahim-asws having said: ‘I-asws have been with fever since seven months, and my‑asws son-asws has been with fever for twelve months, and it is doubled upon us. It does not seize in the body, all of it, and at times it seizes in the upper body and does not seize in its lower, and at times it seizes in its lower and does not seize in the upper body, all of it’.
قُلْتُ جُعِلْتُ فِدَاكَ إِنْ أَذِنْتَ لِي حَدَّثْتُكَ بِحَدِيثٍ عَنْ أَبِي بَصِيرٍ عَنْ جَدِّكَ أَنَّهُ كَانَ إِذَا وُعِكَ اسْتَعَانَ بِالْمَاءِ الْبَارِدِ فَيَكُونُ لَهُ ثَوْبَانِ ثَوْبٌ فِي الْمَاءِ الْبَارِدِ وَ ثَوْبٌ عَلَى جَسَدِهِ يُرَاوِحُ بَيْنَهُمَا ثُمَّ يُنَادِي حَتَّى يُسْمَعُ صَوْتُهُ عَلَى بَابِ الدَّارِ يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ
I said, ‘May I be sacrificed for you-asws! If you-asws were to permit me, I can narrate to you‑asws with a Hadeeth from Abu Baseer, from your-asws grandfather-asws, who, whenever he-asws had fever would seek assistance with the cold water. There would be two (pieces) of cloth for him-asws – a cloth in the cold water and a cloth upon his-asws body, rotating between the two. Then he-asws would call out to the extent that his-asws voice would be heard at the door of the house: ‘O Fatima-asws daughter-asws of Muhammad-saww!’’
فَقَالَ صَدَقْتَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا وَجَدْتُمْ لِلْحُمَّى عِنْدَكُمْ دَوَاءً
He-asws said: ‘You speak the truth’. I said, ‘May I be sacrificed for you-asws! So what medication do you-asws find with you-asws all, for the fever?’
فَقَالَ مَا وَجَدْنَا لَهَا عِنْدَنَا دَوَاءً إِلَّا الدُّعَاءَ وَ الْمَاءَ الْبَارِدَ إِنِّي اشْتَكَيْتُ فَأَرْسَلَ إِلَيَّ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بِطَبِيبٍ لَهُ فَجَاءَنِي بِدَوَاءٍ فِيهِ قَيْءٌ فَأَبَيْتُ أَنْ أَشْرَبَهُ لِأَنِّي إِذَا قُيِّئْتُ زَالَ كُلُّ مَفْصِلٍ مِنِّي.
He-asws said: ‘We-asws do not find for it any medicine for it except the supplication and the cold water. I-asws had complained (of health), so Muhammad Bin Ibrahim sent to me-asws with a doctor of his. He came to be with medication (to make vomit). I-asws refused to drink it because, whenever I-asws vomit, every joint of mine moves’’.[110]
توضيح قوله ع ثم ينادي لعل النداء كان استشفاعا بها صلوات الله عليها للشفاء
Clarification – His words, ‘Then he-asws would call out’ – perhaps the call was to be healed by her-asws, may the Salawaat of Allah-azwj be upon her-asws for the healing.
زال كل مفصل مني أي لا أقدر لكثرة الضعف على القيء.
‘Every joint of mine-asws moves’ – i.e. I-asws am not able upon the vomiting due to the extreme weakness.
32 الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحُمَّى يَخْرُجُ فِي ثَلَاثٍ فِي الْعَرَقِ وَ الْبَطَنِ وَ الْقَيْءِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, raising it to,
‘Abu Abdullah-asws having said: ‘The fever is expelled in three (ways) – in the sweating, and the belly (toilet), and the vomiting’’.[111]
33- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ كَامِلِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ قَالَ حَدَّثَنِي أَبِي قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي مَا لِي أَرَاكَ سَاهِمَ الْوَجْهِ فَقُلْتُ إِنَّ بِي حُمَّى الرِّبْعِ قَالَ فَمَا يَمْنَعُكَ مِنَ الْمُبَارَكِ الطَّيِّبِ اسْحَقِ السُّكَّرَ ثُمَّ امْخَضْهُ بِالْمَاءِ وَ اشْرَبْهُ عَلَى الرِّيقِ وَ عِنْدَ الْمَسَاءِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Kamil Bin Muhammad, from Muhammad Bin Ibrahim Al Jufy who said, ‘My father narrated to me saying,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘What is the matter I see you pale-faced?’ I said, ‘There is spring (Hay) fever with me. He-asws said: ‘What prevents you from the Blessed, the good? Crush the sugar, then churn it in water and drink it upon the empty stomach, and in the evening’.
قَالَ فَفَعَلْتُ فَمَا عَادَتْ إِلَيَ.
He (the narrator) said, ‘I did so, and it (fever) did not return to me’’.[112]
34- الدَّعَائِمُ، عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَطْفِئُوهَا بِالْمَاءِ وَ كَانَ إِذَا وُعِكَ دَعَا بِمَاءٍ فَأَدْخَلَ فِيهِ يَدَهُ.
(The book) ‘Al Da’aim’ –
‘From the Prophet-saww having said: ‘The fever is from the surface of Hell, so extinguish it with the water’. And whenever he-saww had fever, he-saww would call for the water and insert his hand in it’’.[113]
35- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: اعْتَلَّ الْحَسَنُ ع فَاشْتَدَّ وَجَعُهُ فَاحْتَمَلَتْهُ فَاطِمَةُ ع فَأَتَتْ بِهِ النَّبِيَّ ص مُسْتَغِيثَةً مُسْتَجِيرَةً وَ قَالَتْ لَهُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِابْنِكَ أَنْ يَشْفِيَهُ وَ وَضَعَتْهُ بَيْنَ يَدَيْهِ
And from Ali-asws having said: ‘Al-Hassan-asws fell ill and his-asws pain intensified, so (Syeda) Fatima-asws carried him-asws and came with him-asws to the Prophet-saww, appealing, seeking help, and she-asws said to him-saww: ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for your-saww son-asws that He-azwj Heals him-asws!’ And she-asws placed him-asws in front of him-saww.
فَقَامَ ص حَتَّى جَلَسَ عِنْدَ رَأْسِهِ ثُمَّ قَالَ يَا فَاطِمَةُ يَا بُنَيَّةِ إِنَّ اللَّهَ هُوَ الَّذِي وَهَبَهُ لَكِ وَ هُوَ قَادِرٌ عَلَى أَنْ يَشْفِيَهُ
He-saww stood up until he-saww sat down by his-asws head, then said: ‘O Fatima-asws! O daughter‑asws! Allah-azwj is the One-azwj Who has Granted him-asws to you-asws, and He-azwj is Able upon Healing him-asws’.
فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ لَمْ يُنْزِلْ عَلَيْكَ سُورَةً مِنَ الْقُرْآنِ إِلَّا وَ فِيهَا فَاءٌ وَ كُلُّ فَاءٍ مِنْ آفَةٍ مَا خَلَا الْحَمْدَ فَإِنَّهُ لَيْسَ فِيهَا فَاءٌ
Jibraeel-as came down. He-as said: ‘O Muhammad-saww! Allah-azwj Majestic and Mighty has not Revealed unto you-saww any Chapter from the Quran except and therein is (the letter) ‘Fa’, and every ‘Fa’ is from ‘Afat’ (affliction), apart from (Surah) ‘Al-Hamd’, for there isn’t (the letter) ‘Fa’ in it’.
فَادْعُ قَدَحاً مِنْ مَاءٍ فَاقْرَأْ فِيهِ الْحَمْدَ أَرْبَعِينَ مَرَّةً ثُمَّ صُبَّهُ عَلَيْهِ فَإِنَّ اللَّهَ يَشْفِيهِ فَفَعَلَ ذَلِكَ فَكَأَنَّمَا أُنْشِطَ مِنْ عِقَالٍ
He-saww called for a cup of water. He-saww recited (Surah) ‘Al-Hamd’ in it forty times, then poured it upon him-asws. Allah-azwj Healed him-asws. (As soon as) he-saww did that, it was as if he‑asws had been activated from the inactivity’’.[114]
وَ رُوِيَ عَنْهُ ص مَنْ حُمَّ ثَلَاثَ سَاعَاتٍ فَصَبَرَ فِيهَا بَاهَى اللَّهُ بِهِ مَلَائِكَتَهُ فَقَالَ مَلَائِكَتِي انْظُرُوا إِلَى عَبْدِي وَ صَبْرِهِ عَلَى بَلَائِي اكْتُبُوا لِعَبْدِي بَرَاءَةً مِنَ النَّارِ
And it is reported from him-saww: ‘One who has fever for three hours, so he is patient upon it, Allah-azwj Boasts with him to His-azwj Angels. He-azwj Says: “O My-azwj Angels! Look at My-azwj servant and his patience upon My-azwj afflictions! Write for My-azwj servant, freedom (pass) from the Fire!”
قَالَ فَيُكْتَبُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا كِتَابٌ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ بَرَاءَةٌ مِنَ اللَّهِ لِعَبْدِهِ فُلَانِ بْنِ فُلَانٍ إِنِّي قَدْ آمَنْتُكَ عَنْ عَذَابِي وَ أَوْجَبْتُ لَكَ جَنَّتِي فَادْخُلْهَا بِسَلَامٍ.
He-saww said: ‘So it is written: ‘In the Name of Allah-azwj the Beneficent, the Merciful! This letter is from Allah-azwj the Mighty, the Wise as a freedom from Allah-azwj for His-azwj servant, so and so, son of so and so! I-azwj have Secured you from My-azwj Punishment and have Obligated My-azwj Paradise for you, so enter it in safety!”’[115]
وَ رُوِيَ فِي حَدِيثٍ آخَرَ عَنْهُ ص مَا مِنْ آدَمِيٍّ إِلَّا وَ لَهُ حَظٌّ مِنَ النَّارِ وَ حَظُّ الْمُؤْمِنِ الْحُمَّى.
And it is reported in another Hadeeth from him-saww: ‘There is no human being except and for him is a share from the Fire (of Hell), and a share of the Momin is the fever’’.[116]
36- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى الْخُزَاعِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَاصِمِ بْنِ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِرَجُلٍ بِأَيِّ شَيْءٍ تُعَالِجُونَ مَحْمُومِيكُمْ قَالَ أَصْلَحَكَ اللَّهُ بِهَذِهِ الْأَدْوِيَةِ الْمُرَّةِ بَسْفَايَجٍ وَ الْغَافِثِ وَ مَا أَشْبَهَهُ فَقَالَ سُبْحَانَ اللَّهِ الَّذِي يَقْدِرُ أَنْ يُبْرِئَ بِالْمُرِّ يَقْدِرُ أَنْ يُبْرِئَ بِالْحُلْوِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Khuzair, from Al-Husayn Bin Al-Hassan, from Aasim Bin Yunus, from a man,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to a man: ‘With which thing are you treating your feverish ones?’ He said, ‘May Allah-azwj Keep you-asws well! With these bitter medicines, with ‘Safaij’, and ‘Al Gafis’, and what resembles it’. He-asws said: ‘Glory be to Allah-azwj! The One-azwj Who is Able upon Curing with the bitter, He-azwj is Able upon Curing with the sweet!’
ثُمَّ قَالَ إِذَا حُمَّ أَحَدُكُمْ فَلْيَأْخُذْ إِنَاءً نَظِيفاً فَيَجْعَلَ فِيهِ سُكَّرَةً وَ نِصْفاً ثُمَّ يَقْرَأَ عَلَيْهِ مَا حَضَرَ مِنَ الْقُرْآنِ ثُمَّ يَضَعَهَا تَحْتَ النُّجُومِ وَ يَجْعَلَ عَلَيْهَا حَدِيدَةً فَإِذَا كَانَ فِي الْغَدَاةِ صَبَّ عَلَيْهِ الْمَاءَ وَ مَرَسَهُ بِيَدِهِ ثُمَّ شَرِبَهُ
Then he-asws said: ‘Whenever one of you has fever, let him take a clean container and make sugar to be in it, and halve it. Then he should recite upon it what is present from the Quran, then place it beneath the stars, and make iron to be in it. When it would be the morning, pour the water upon him and immerse his hand in it, then drink it.
فَإِذَا كَانَتِ اللَّيْلَةُ الثَّانِيَةُ زَادَهُ سُكَّرَةً أُخْرَى فَصَارَتْ سُكَّرَتَيْنِ وَ نِصْفاً فَإِذَا كَانَتِ اللَّيْلَةُ الثَّالِثَةُ زَادَهُ سُكَّرَةً أُخْرَى فَصَارَتْ ثَلَاثَ سُكَّرَاتٍ وَ نِصْفاً.
When it is the second night, increase sugar again, so it would be two (portions of) sugar, and halve it. When it would be the third night, increase it in sugar again, so it would be three (portions of) of sugar, and halve it’’.[117]
أقول سيأتي كثير من الأخبار في أبواب الأدوية و الرياحين و الفواكه و الحبوب إن شاء الله تعالى.
I (Majlisi) am saying, ‘I shall be coming with a lot of Ahadeeth in the chapters of medicine and the basil, and the fruits, and the seeds, if Allah-azwj the Exalted so Desires’.
باب 54 الحجامة و الحقنة و السعوط و القيء
CHAPTER 54 – THE CUPPING, AND THE ENEMA, AND THE SNUFFING, AND THE VOMITING
1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الدَّوَاءُ أَرْبَعَةٌ الْحِجَامَةُ وَ السُّعُوطُ وَ الْحُقْنَةُ وَ الْقَيْءُ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘The cures are four – the cupping, and the snuffing, and the enema, and the vomiting’’.[118]
2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ أَسَدٍ الْبَصْرِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَمَّنْ رَوَاهُ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ مَرَّ بِقَوْمٍ يَحْتَجِمُونَ فَقَالَ مَا كَانَ عَلَيْكُمْ لَوْ أَخَّرْتُمُوهُ لِعَشِيَّةِ الْأَحَدِ فَكَانَ يَكُونُ أَنْزَلَ لِلدَّاءِ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Al-Husayn Bin Saeed, from Al-Husayn Bin Asad Al Basry, from Al-Husayn Bin Saeed, from the one who reported it, from Khalaf Bin Hammad, from a man,
‘From Abu Abdullah-asws having passed by a people getting cupping done. He-asws said: ‘It was not upon you (to get it done now). If you could have delayed it for Sunday evening, it would have brought down the illness’’.[119]
3- الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ احْتَجَمَ رَسُولُ اللَّهِ ص يَوْمَ الِاثْنَيْنِ وَ أَعْطَى الْحَجَّامَ بُرّاً.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from Yunus Bin Yaqoub who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww had cupping done on the day of Monday and gave wheat to the cupper (as payment)’’.[120]
4– وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ أَوْ أَحَدِهِمَا عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَحْتَجِمُ يَوْمَ الْإِثْنَيْنِ بَعْدَ الْعَصْرِ.
And from him, from Muhammad Bin Al-Hassan, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Al Ashari, from Al-Hassan Bin Al-Husayn Al Lululie, from Muhammad Bin Ismail, and Ahmad Bin Al-Hassan Al Meysami, or one of them from Ibrahim Bin Mihzam, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to get cupping done on the day of Monday after Al-Asr (late afternoon)’’.[121]
5- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحِجَامَةُ يَوْمَ الْإِثْنَيْنِ مِنْ آخِرِ النَّهَارِ تَسُلُّ الدَّاءَ سَلًّا مِنَ الْبَدَنِ.
And from him, from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, and Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Hammad Bin Isa, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The cupping done on the day of Monday, from the end of the day (late afternoon), flows the illness away from the body with a flowing’’.[122]
بيان لا يبعد كون أخبار الإثنين محمولة على التقية لكثرة الأخبار الواردة في شؤمه و يمكن تخصيصها بهذه الأخبار و فيه نكتة و هو أن شؤمه لوقوع مصائب النبي ص و الأئمة ع فيه و الاحتجام كأنه مشاركة معهم في الألم و المصيبة لكن جربنا غالبا أن المحتجم و المفتصد فيه و في الأربعاء لا ينتفع به.
Explanation: It is not far-fetched for the Ahadith of the Monday be carried upon the Taqiyya (dissimulation) due to the large number of Ahadeeth referring to it’s inauspiciousness (of Monday), and it is possible of it being specified in these Ahadeeth, and there is a point in this, and it is that it’s inauspiciousness is due to the calamities befalling the Prophet-saww and the Imams-asws during it, and the cupping, it is as if it is a participant with them in the pain and the difficulty. We have experienced that the one getting cupping done and one getting vein-cutting (Fisd) done, and during the Wednesday will not benefit with it.
6- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ مُحَمَّدِ بْنِ رَبَاحٍ الْقَلَّاءِ قَالَ: رَأَيْتُ أَبَا إِبْرَاهِيمَ ع يَحْتَجِمُ يَوْمَ الْجُمُعَةِ فَقُلْتُ جُعِلْتُ فِدَاكَ تَحْتَجِمُ يَوْمَ الْجُمُعَةِ قَالَ أَقْرَأُ آيَةَ الْكُرْسِيِّ فَإِذَا هَاجَ بِكَ الدَّمُ لَيْلًا كَانَ أَوْ نَهَاراً فَاقْرَأْ آيَةَ الْكُرْسِيِّ وَ احْتَجِمْ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Zakariya Al Momin, from Muhammad Bin Rabah who said,
‘I saw Abu Ibrahim-asws getting cupping done on the day of Friday. I said, ‘May I be sacrificed for you-asws! You-asws are getting cupping done on the day of Friday!’ He-asws said: ‘I-asws recited Ayat Al Kursy (2:255). Whenever the blood is agitated with you, be it night or day, so recite Ayat Al Kursy and get cupping done’’.[123]
7- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْخَزْرَجِ عَنْ سُلَيْمَانَ بْنِ أَبِي نَضْرَةَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ احْتَجَمَ يَوْمَ الثَّلَاثَاءِ لِسَبْعَ عَشْرَةَ أَوْ أَرْبَعَ عَشْرَةَ أَوْ لِإِحْدَى وَ عِشْرِينَ مِنَ الشَّهْرِ كَانَتْ لَهُ شِفَاءَ أَدْوَاءِ السَّنَةِ كُلِّهَا وَ كَانَتْ لِمَا سِوَى ذَلِكَ شِفَاءً مِنْ وَجَعِ الرَّأْسِ وَ الْأَضْرَاسِ وَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Sa’ad, from Al Barqy, from Abu Al Khazraj, from Suleyman Bin Abu Nazra, from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘One who gets cupping done on the day of Tuesday the seventeenth, or fourteenth, or twenty-first of a month, it would be a healing for him for the illnesses of the year, all of it, and would be a healing for what is besides that (from the days), from the pain of the head, and the teeth, and the madness, and the leprosy and the vitiligo’’.[124]
8- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع يَوْمَ الْأَرْبِعَاءِ وَ هُوَ يَحْتَجِمُ فَقُلْتُ لَهُ إِنَّ أَهْلَ الْحَرَمَيْنِ يَرْوُونَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنِ احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ فَأَصَابَهُ بَيَاضٌ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from one of our companions who said,
‘I entered to see Abu Al-Hassan Ali-asws Bin Muhammad Al-Askari-asws on the day of Wednesday and he-asws was getting cupping done. I said to him-asws, ‘The people of the two Sanctuaries (Makkah and Al-Medina) are reporting from Rasool-Allah-saww that he-saww had said: ‘One who gets cupping done of the day of Wednesday, so he is afflicted by the whiteness (vitiligo), he should not blame except himself’’.
فَقَالَ كَذَبُوا إِنَّمَا يُصِيبُ ذَلِكَ مَنْ حَمَلَتْهُ أُمُّهُ فِي طَمْثٍ.
He-asws said: ‘They are lying! But rather, that afflicts the one whose mother had conceived him during menstruation’’.[125]
9- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَتِّبِ بْنِ الْمُبَارَكِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فِي يَوْمِ خَمِيسٍ وَ هُوَ يَحْتَجِمُ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ تَحْتَجِمُ فِي يَوْمِ الْخَمِيسِ
And from him, from his father, from Sa’ad, from Yaqoub Bin Yazeed, from Marouk Bin Ubeyd, from Muhammad Bin Sinan, from Muattab Bin Al Mubarak who said,
‘I entered to see Abu Abdullah-asws during a day of Thursday and he-asws was getting cupping done. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! You-asws are getting cupping done during the day of Thursday!’
قَالَ نَعَمْ مَنْ كَانَ مِنْكُمْ مُحْتَجِماً فَلْيَحْتَجِمْ فِي يَوْمِ الْخَمِيسِ فَإِنَّ كُلَّ عَشِيَّةِ جُمُعَةٍ يَبْتَدِرُ الدَّمُ فَرَقاً مِنَ الْقِيَامَةِ وَ لَا يَرْجِعُ إِلَى وَكْرِهِ إِلَى غَدَاةِ الْخَمِيسِ
He-asws said: ‘Yes! One from you who were to get cupping done, so let him get cupping done on the day of Thursday, for every evening of Friday (Thursday evening), the blood rushes separating from the standing and does not return to its den up to the Friday morning’.
ثُمَّ الْتَفَتَ ع إِلَى غُلَامِهِ زينج فَقَالَ يَا زينج اشْدُدْ قَصَبَ الْمَلَازِمِ وَ اجْعَلْ مَصَبَّكَ رَخِيّاً وَ اجْعَلْ شَرْطَكَ زَحْفاً.
Then he-asws turned to his slave Zinj, he-asws said: ‘O Zinj! Tighten the reed (bandage) of the cupper, and make your pouring (blood flow) easier, and make your cut to be a quick one’’.[126]
10- الطب، طب الأئمة عليهم السلام قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنِ احْتَجَمَ فِي آخِرِ خَمِيسٍ مِنَ الشَّهْرِ فِي أَوَّلِ النَّهَارِ سُلَّ مِنْهُ الدَّاءُ سَلًّا.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws, said,
‘Abu Abdullah-asws said: ‘One who gets cupping done during the last Thursday of the month at the beginning of the day, the illness would flow away from him with a flowing’’.[127]
11- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِرَجُلٍ مِنْ أَصْحَابِهِ إِذَا أَرَدْتَ الْحِجَامَةَ وَ خَرَجَ الدَّمُ مِنْ مَحَاجِمِكَ فَقُلْ قَبْلَ أَنْ تَفْرُغَ وَ يَسِيلَ الدَّمُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَعُوذُ بِاللَّهِ الْكَرِيمِ فِي حِجَامَتِي هَذِهِ مِنَ الْعَيْنِ فِي الدَّمِ وَ مِنْ كُلِّ سُوءٍ
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Sinan, from Khalaf Bin Hammad, from a man,
‘From Abu Abdullah-asws having said to a man from his-asws companions: ‘When you want the cupping done and expel the blood from your cupping, then say before you are free and the blood flows, ‘In the Name of Allah-azwj the Beneficent, the Merciful! I seek Refuge with Allah‑azwj the Benevolent regarding this cupping of mine, from the (evil) eye regarding the blood and from every evil!’’
ثُمَّ قَالَ وَ مَا عَلِمْتَ يَا فُلَانُ أَنَّكَ إِذَا قُلْتَ هَذَا فَقَدْ جَمَعْتَ الْأَشْيَاءَ كُلَّهَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ لَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَ ما مَسَّنِيَ السُّوءُ يَعْنِي الْفَقْرَ
Then he-asws said: ‘And you don’t know, O so and so, when you say this, so you would have gathered the things, all of them. Allah-azwj Blessed and Exalted is Saying: and had I known the unseen, I would have abundance from the good and the evil would not touch me. [7:188] – meaning the poverty.
وَ قَالَ عَزَّ وَ جَلَ كَذلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَ الْفَحْشاءَ يَعْنِي أَنْ يَدْخُلَ فِي الزِّنَا وَ قَالَ لِمُوسَى ع أَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضاءَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ مَرَضٍ.
And Mighty and Majestic Said: Like that We Turned away from him the evil and the immorality. [12:24] – meaning, entering (indulging) in the adultery. And He-azwj Said to Musa-as: And insert your hand into your pocket, it would come out white, without a blemish, [27:12]’. He-asws said: ‘From without any disease’’.[128]
الطب، طب الأئمة عليهم السلام عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ سِنْجَابٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: قَالَ أَبُو جَعْفَرٍ ع لِرَجُلٍ مِنْ أَصْحَابِهِ إِلَى قَوْلِهِ مِنْ غَيْرِ مَرَضٍ ثُمَّ قَالَ وَ اجْمَعْ ذَلِكَ عِنْدَ حِجَامَتِكَ وَ الدَّمُ يَسِيلُ بِهَذِهِ الْعُوذَةِ الْمُتَقَدِّمَةِ.
(The book) ‘Tibb Al Aimma’, may the greetings be upon them-asws – From Muhammad Bin Al Qasim Bin Sinjab, from Khalaf Bin Hammad, from Ibn Muskan, from Jabir Al Jufy who said,
‘Abu Ja’far-asws said to a man from his-asws companions’ – up to his-asws words: ‘From without disease’. Then he-asws said: ‘And that is gathered during your cupping, and the blood will flow with this aforementioned (seeking of) Refuge’’.[129]
12- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَنْ أَبِيهِ ع قَالَ: احْتَجَمَ النَّبِيُّ ص فِي رَأْسِهِ وَ بَيْنَ كَتِفَيْهِ وَ فِي قَفَاهُ ثَلَاثاً سَمَّى وَاحِدَةً النَّافِعَةَ وَ الْأُخْرَى الْمُغِيثَةَ وَ الثَّالِثَةَ الْمُنْقِذَةَ.
(The book) ‘Ma’any Al Akhbar’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abdullah, raising it to,
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘The Prophet‑saww had cupping done in his-saww head, and between his-saww shoulders, and in his‑saww back, three. He-saww named one as the beneficial, and the other as the helper, and the third as the saver’’.[130]
13- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي سَلَمَةَ وَ هُوَ أَبُو خَدِيجَةَ وَ اسْمُهُ سَالِمُ بْنُ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحِجَامَةُ عَلَى الرَّأْسِ عَلَى شِبْرٍ مِنْ طَرَفِ الْأَنْفِ وَ فِتْرٍ مِنْ بَيْنِ الْحَاجِبَيْنِ وَ كَانَ رَسُولُ اللَّهِ ص يُسَمِّيهَا بِالْمُنْقِذَةِ
And from him, by this chain from Ahmad Bin Abu Abdullah, from Al-Hassan Bin Ali, from Ahmad Bin Aiz, from Abu Salamah, and he is Abu Khadeeja, and his name is Saalim Bin Mukrim,
‘From Abu Abdullah-asws having said: ‘The cupping upon the head is upon a palm’s width from a side of the nose and the gap (distance between the thumb and the index finger) from between the two eyebrows; and Rasool-Allah-saww had named it as ‘The saver’’.
وَ فِي حَدِيثٍ آخَرَ قَالَ كَانَ رَسُولُ اللَّهِ ص يَحْتَجِمُ عَلَى رَأْسِهِ وَ يُسَمِّيهِ الْمُغِيثَةَ أَوْ الْمُنْقِذَةَ.
And in another Hadeeth, he-asws said: ‘Rasool-Allah-saww used to get cupping done upon his‑saww head, and he-saww named it as ‘The helper’, or ‘The saver’’.[131]
14- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ أَسْلَمَ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ وَ هُوَ مَحْمُومٌ فَلَمْ تَتْرُكْهُ الْحُمَّى فَاحْتَجَمَ يَوْمَ الْجُمُعَةِ فَتَرَكَتْهُ الْحُمَّى.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Amro Bin Aslam who said,
‘I saw Abu Al-Hassan Musa-asws Bin Ja’far-asws getting cupping done on the day of Wednesday and he-asws was feverish. His-asws fever did not leave him-asws. He-asws got cupping done on the day of Friday, the fever left him-asws’’.[132]
15- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الدَّقَّاقِ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّانِي ع أَسْأَلُهُ عَنِ الْحِجَامَةِ يَوْمَ الْأَرْبِعَاءِ لَا تَدُورُ فَكَتَبَ ع مَنِ احْتَجَمَ فِي يَوْمِ الْأَرْبِعَاءِ لَا يَدُورُ خِلَافاً عَلَى أَهْلِ الطِّيَرَةِ عُوفِيَ مِنْ كُلِّ آفَةٍ وَ وُقِيَ مِنْ كُلِّ عَاهَةٍ وَ لَمْ تَخْضَرَّ مَحَاجِمُهُ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Al Sarrai, from Muhammad Bin Ahmad Al Daqqaq who said,
‘I wrote to Abu Al-Hassan-asws the 2nd asking him-asws about getting cupping done on the day of Wednesday, not rotating. He-asws wrote: ‘One who gets cupping done during the day of Wednesday, not rotating, in opposition to the people of omens (superstitions), would be healthy from every afflictions and would be safe from every disability, and his (place of) cupping would not turn green (swell)’’.[133]
16- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ بَعْدَ الْعَصْرِ.
And from him, from his father, from Muhammad Bin Yahya, from Sahl Bin Ziyad, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I saw Abu Abdullah-asws getting cupping done on the day of Wednesday after Al-Asr (late afternoon)’’.[134]
17- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: تَوَقَّوُا الْحِجَامَةَ يَوْمَ الْأَرْبِعَاءِ وَ النُّورَةَ فَإِنَّ يَوْمَ الْأَرْبِعَاءِ يَوْمُ نَحْسٍ مُسْتَمِرٍّ وَ فِيهِ خُلِقَتْ جَهَنَّمُ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Ibrahim Bin Is’haq, from Al Qasim Bin Yahya, from his grandfather, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Fear the cupping on the day of Wednesday, and the waxing, for the day of Wednesday is a day of continuous bad luck, and Hell was Created during it’’.[135]
18- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الْحِجَامَةَ تُصَحِّحُ الْبَدَنَ وَ تَشُدُّ الْعَقْلَ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeni, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Cupping corrects the body (makes it healthier) and strengthens the intellect’’.[136]
19- وَ قَالَ ع الْحُقْنَةُ مِنَ الْأَرْبَعِ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَفْضَلَ مَا تَدَاوَيْتُمْ الْحُقْنَةُ وَ هِيَ تُعْظِمُ الْبَطْنَ وَ تُنَقِّي دَاءَ الْجَوْفِ وَ تُقَوِّي الْبَدَنَ اسْتَعِطُوا بِالْبَنَفْسَجِ وَ عَلَيْكُمْ بِالْحِجَامَةِ.
And he-asws said: ‘The enema is from the four. Rasool-Allah-saww said; ‘The most superior of what you can be medicating is the enema, and it enlarges the belly and purifies the illness of the interior and strengthens the body. Use it with the violet oil, and upon you is with the cupping’’.[137]
20- وَ قَالَ ع تَوَقَّوُا الْحِجَامَةَ وَ النُّورَةَ يَوْمَ الْأَرْبِعَاءِ فَإِنَّ يَوْمَ الْأَرْبِعَاءِ يَوْمُ نَحْسٍ مُسْتَمِرٍّ وَ فِيهِ خُلِقَتْ جَهَنَّمُ وَ فِي الْجُمُعَةِ سَاعَةٌ لَا يَحْتَجِمُ فِيهَا أَحَدٌ إِلَّا مَاتَ.
And he-asws said: ‘Fear the cupping and the waxing on the day of Wednesday, for the day of Wednesday is a day of continuous bad luck, and Hell was Created during it; and during the Friday there is a time no one would get cupping done during it except he would die’’.[138]
مَجَالِسُ الصَّدُوقِ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْحِجَامَةِ يَوْمَ الْأَرْبِعَاءِ.
(The book) ‘Majaalis’ of Al-Sadouq regarding the forbiddances of the Prophet-saww, he-saww had forbidden from the cupping on the day of Wednesday’’.[139]
22- الْعِلَلُ وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يَوْمُ الثَّلَاثَاءِ يَوْمُ حَرْبٍ وَ دَمٍ.
(The books) ‘Al Illal’ and ‘Al Uyoun’ – From Muhammad Bin Amro Al Basry, from Abdullah Bin Ahmad Bin Jabalah, from Abdullah Bin Ahmad Bin Aamir,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘The day of Tuesday is day of war and blood’’.[140]
23- الْعُيُونُ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ قَلِّمُوا أَظْفَارَكُمْ يَوْمَ الثَّلَاثَاءِ وَ اسْتَحِمُّوا يَوْمَ الْأَرْبِعَاءِ وَ أَصِيبُوا مِنَ الْحِجَامَةِ حَاجَتَكُمْ يَوْمَ الْخَمِيسِ وَ تَطَيَّبُوا بِأَطْيَبِ طِيبِكُمْ يَوْمَ الْجُمُعَةِ.
(The book) ‘Al Uyoun’ – From his father, and Muhammad Bin Al-Hassan, from Muhammad Bin Yahya, and Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Ahmad Bin Muhammad Abu Abdullah Al Barqy, from his father, from Bakr Bin Salih, from Suleyman Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying: ‘Clip your nails on the day of Tuesday, and take a shower on the day of Wednesday, and attain your need from the cupping on the day of Thursday, and perfume with the most aromatic of your perfumes on the day of Friday’’.[141]
24- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ مُقَاتِلِ بْنِ مُقَاتِلٍ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ الرِّضَا ع فِي يَوْمِ الْجُمُعَةِ فِي وَقْتِ الزَّوَالِ عَلَى ظَهْرِ الطَّرِيقِ يَحْتَجِمُ وَ هُوَ مُحْرِمٌ.
And from him, from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Ibrahim, from his father, from Is’haq Bin Ibrahim, from Muqatil Bin Muqatil who said,
‘I saw Abu Al-Hassan Al-Reza-asws during the day of Friday at the time of the midday on the surface of the road getting cupping done, and he-asws was in Ihraam’’.[142]
25- الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمَةِ فِي الْبَابِ السَّابِقِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنْ يَكُنْ فِي شَيْءٍ شِفَاءٌ فَفِي شَرْطَةِ الْحَجَّامِ أَوْ فِي شَرْبَةِ الْعَسَلِ.
(The book) ‘Al Uyoun’ – By the three aforementioned chains in the previous chapter,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘If there happens to be a healing in anything, so it is in a slashing by the cupper (cupping) or drinking the honey’’.[143]
26- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص نِعْمَ الْعِيدُ عِيدُ الْحِجَامَةِ يَعْنِي الْعَادَةَ تَجْلُو الْبَصَرَ وَ تَذْهَبُ بِالدَّاءِ.
(The body) ‘Ma’any Al Akhbar’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Abu Abdullah Al Barqy, by his chain, raising it, said,
‘Rasool-Allah-saww said: ‘Best of the ‘Eid’ is the ‘Eid’ of the cupping, meaning the custom. It polishes the sight and does away with the disease’’.[144]
27- الْمَحَاسِنُ، عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع نَزَلَ جَبْرَئِيلُ بِالسِّوَاكِ وَ الْخِلَالِ وَ الْحِجَامَةِ.
(The book) ‘Al Mahasin’ – From Ibn Fazzal, from Abu Jameela who said,
‘Abu Abdullah-asws having said: ‘Jibraeel-as came down with the (instructions for) the toothbrush (brushing the teeth) and the tooth-picking and the cupping’’.[145]
28- فِقْهُ الرِّضَا، قَالَ ع إِذَا أَرَدْتَ الْحِجَامَةَ فَاجْلِسْ بَيْنَ يَدَيِ الْحَجَّامِ وَ أَنْتَ مُتَرَبِّعٌ وَ قُلْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَعُوذُ بِاللَّهِ الْكَرِيمِ فِي حِجَامَتِي مِنَ الْعَيْنِ فِي الدَّمِ وَ مِنْ كُلِّ سُوءٍ وَ أَعْلَالٍ وَ أَمْرَاضٍ وَ أَسْقَامٍ وَ أَوْجَاعٍ وَ أَسْأَلُكَ الْعَافِيَةَ وَ الْمُعَافَاةَ وَ الشِّفَاءَ مِنْ كُلِّ دَاءٍ.
(The book) ‘Fiqh Al-Reza-asws’ –
‘He-asws said: ‘When you intend to get the cupping done, sit in front of the cupper and you are squatting, and say, ‘In the Name of Allah-azwj the Beneficent, the Merciful! I seek Refuge with Allah-azwj the Benevolent regarding my cupping, from the (evil) eye in the blood, and from every evil, and ailments, and diseases, and sicknesses, and pains, and I ask You-azwj for the well-being and the healing from every illness’’.[146]
29- وَ قَدْ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: اقْرَأْ آيَةَ الْكُرْسِيِّ وَ احْتَجِمْ أَيَّ يَوْمٍ شِئْتَ وَ تَصَدَّقْ وَ اخْرُجْ أَيَّ يَوْمٍ شِئْتَ.
And it is been reported from Abu Abdullah-asws having said: ‘Recite Ayat Al-Kursy (2:255) and get cupping done in whichever day you so desire to, and give charity, and go out in whichever day you so desire to’’.[147]
30- الطب، طب الأئمة عليهم السلام عَنِ ابْنِ مَا شَاءَ اللَّهُ أَبِي عَبْدِ اللَّهِ عَنِ الْمُبَارَكِ بْنِ حَمَّادٍ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْحُقْنَةُ هِيَ مِنَ الدَّوَاءِ وَ زَعَمُوا أَنَّهَا تُعْظِمُ الْبَطْنَ وَ قَدْ فَعَلَهَا رِجَالٌ صَالِحُونَ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – From Ibn Mashallah Abu Abdullah, from Al Mubarak Bin Hammad, from Zur’a, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘The enema, it is from the cures, and they are claiming that it enlarges the belly, and righteous men have done it’’.[148]
31- وَ مِنْهُ، حَفْصُ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي الْحَسَنِ عَنْ حَفْصِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع خَيْرُ مَا تَدَاوَيْتُمْ بِهِ الْحِجَامَةُ وَ السُّعُوطُ وَ الْحَمَّامُ وَ الْحُقْنَةُ.
And from him, Hafs Bin Muhammad, from Al Qasim Bin Muhammad Bin Ismail Bin Abu Al-Hassan, from Hafs Bin Umar who said,
‘Abu Abdullah-asws said: ‘The best of what you can be medicating with is the cupping, and the snuffing, and the bathing (pouring cold), and the enema’’.[149]
تَأْيِيدٌ رَوَى الْعَامَّةُ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ أَمْثَلَ مَا تَدَاوَيْتُمْ بِهِ الْحِجَامَةُ
Aided by what is reported by the general Muslims –
‘From the Prophet-saww having said: ‘The ideal of what you can be medicating with, is the cupping’.
وَ قَالَ بَعْضُهُمْ الْخِطَابُ بِذَلِكَ لِأَهْلِ الْحِجَازِ وَ مَنْ كَانَ فِي مَعْنَاهُمْ مِنْ أَهْلِ الْبِلَادِ الْحَارَّةِ لِمَيْلِ الدَّمِ إِلَى سَطْحِ الْبَدَنِ وَ يُؤْخَذُ مِنْ هَذَا أَنَّ الْخِطَابَ أَيْضاً لِغَيْرِ الشُّيُوخِ لِقِلَّةِ الْحَرَارَةِ فِي أَبْدَانِهِمْ.
And one of them said, ‘The addressed with that are the people of Al-Hijaz, and the ones who were in their meaning from the people of the hot cities, in order for the tendency of the blood to the roof of the body, and one can take from this that the addressed as well are other than the old men due to the scarcity of the heat in their bodies’’.[150]
وَ عَنِ ابْنِ سِيرِينَ قَالَ: إِذَا بَلَغَ أَرْبَعِينَ سَنَةً لَمْ يَحْتَجِمْ.
And from Ibn Sirreen who said, ‘When one reaches forty years (of age), he should not get cupping done’’.[151]
32- الطب، طب الأئمة عليهم السلام عَنِ الْمُنْذِرِ بْنِ عَبْدِ اللَّهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: الدَّوَاءُ أَرْبَعَةٌ الْحِجَامَةُ وَ الطَّلْيُ وَ الْقَيْءُ وَ الْحُقْنَةُ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Al Munzir Bin Abdullah, from Hamad Bin Isa, from Hareyz,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘The cures are four – the cupping, and the coating, and the vomiting, and the enema’’.[152]
بيان: المراد بالطلي النورة أو الأعم منه و من طلي الأدوية.
Explanation – The intent with ‘the coating’ is the waxing, or the general from it, and from wax, there are medicines.
33- الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ إِسْحَاقَ بْنِ حَسَّانَ عَنْ عِيسَى بْنِ بَشِيرٍ الْوَاسِطِيِّ عَنِ ابْنِ مُسْكَانَ وَ زُرَارَةَ قَالا قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ ع طِبُّ الْعَرَبِ فِي ثَلَاثٍ شَرْطَةِ الْحِجَامَةِ وَ الْحُقْنَةِ وَ آخِرُ الدَّوَاءِ الْكَيُ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Ibrahim Bin Muhammad, from Abdul Rahman, from Is’haq Bin Hassan, from Isa Bin Bashir Al Wasity, from Ibn Muskan and Zurara, both said,
‘Abu Ja’far Muhammad-asws Bin Ali-asws said: ‘Medicine of the Arabs is in three – Slash of the cupping, and the enema, and last of the medicines is the heat treatment’’.[153]
34- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طِبُّ الْعَرَبِ فِي خَمْسَةٍ شَرْطَةِ الْحِجَامَةِ وَ الْحُقْنَةِ وَ السُّعُوطِ وَ الْقَيْءِ وَ الْحَمَّامِ وَ آخِرُ الدَّوَاءِ الْكَيُ.
And from Abu Abdullah-asws having said: ‘Medicine of the Arabs is in five – slash of the cupping, and the enema, and the snuffing, and the vomiting, and the bath (pouring cold water), and last of the cures is the heat treatment’’.[154]
35- وَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع طِبُّ الْعَرَبِ فِي سَبْعَةٍ شَرْطَةِ الْحِجَامَةِ وَ الْحُقْنَةِ وَ الْحَمَّامِ وَ السُّعُوطِ وَ الْقَيْءِ وَ شَرْبَةِ الْعَسَلِ وَ آخِرُ الدَّوَاءِ الْكَيُّ وَ رُبَّمَا يُزَادُ فِيهِ النُّورَةُ.
And from Abu Ja’far Al-Baqir-asws: ‘Medicine of the Arabs is in seven – slash of the cupping, and the enema, and the bath (pouring cold water), and the snuffing, and the vomit, and drinking the honey, and last of the cures is the heat treatment, and sometimes waxing can be added in it’’.[155]
36- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى الْبُرْسِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْأَرْمَنِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: سَأَلَ طَلْحَةُ بْنُ زَيْدٍ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحِجَامَةِ يَوْمَ السَّبْتِ وَ يَوْمَ الْأَرْبِعَاءِ وَ حَدَّثْتُهُ بِالْحَدِيثِ الَّذِي تَرْوِيهِ الْعَامَّةُ عَنْ رَسُولِ اللَّهِ ص فَأَنْكَرُوهُ وَ قَالُوا الصَّحِيحُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِذَا تَبَيَّغَ بِأَحَدِكُمُ الدَّمُ فَلْيَحْتَجِمْ لَا يَقْتُلْهُ
And from him, from Muhammad Bin Yahya Al Bursy, from Muhammad Bin Yahya Al Armany, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘Talha Bin Zayd asked Abu Abdullah-asws about getting cupping done on the day of Saturday, and the day of Wednesday, and he-asws narrated to him the Hadeeth which was being reported by the general Muslim from Rasool-Allah-saww. He-asws denied it and said: ‘The correct from Rasool-Allah-saww is that he-saww said: ‘Whenever there is high blood pressure with one of you, then let him get cupping done, not kill him’’.
ثُمَّ قَالَ مَا عَلِمْتُ أَحَداً مِنْ أَهْلِ بَيْتِي يَرَى بِهِ بَأْساً.
Then he-asws said: ‘I-asws do not know of anyone from the members of my-asws family having seen any problem with it’’.[156]
37- وَ رُوِيَ أَيْضاً عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَوَّلَ ثَلَاثَاءَ تَدْخُلُ فِي شَهْرِ آذَارَ بِالرُّومِيَّةِ الْحِجَامَةُ فِيهِ مَصَحَّةٌ سَنَتَهُ بِإِذْنِ اللَّهِ تَعَالَى.
And it is reported as well from Abu Abdullah-asws: ‘The first Tuesday to enter in the Roman month of March, the cupping during it is health for his year, by the Permission of Allah-azwj the Exalted’’.[157]
38- وَ رُوِيَ أَيْضاً عَنْهُمْ ع أَنَّ الْحِجَامَةَ يَوْمَ الثَّلَاثَاءِ لِسَبْعَةَ عَشَرَ مِنَ الْهِلَالِ مَصَحَّةٌ سَنَتَهُ.
It is reported as well from them-asws: ‘The cupping during the day of Tuesday of the seventeenth of the crescent (month), is health for his year’’.[158]
39- الطب، طب الأئمة عليهم السلام عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرٍ الصَّادِقِ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ: مَا اشْتَكَى رَسُولُ اللَّهِ ص وَجَعاً قَطُّ إِلَّا كَانَ مَفْزَعُهُ إِلَى الْحِجَامَةِ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – from Muhammad Bin Al-Husayn, from Fazalat Bin Ayoub, from Ismail,
‘From Abu Abdullah Ja’far Al-Sadiq-asws, from Abu Ja’far Al-Baqir-asws having said: ‘Rasool-Allah-azwj had not complained of any pain at all, except he-saww would go to get the cupping done’’.[159]
وَ قَالَ أَبُو طَيْبَةَ حَجَمْتُ رَسُولَ اللَّهِ ص وَ أَعْطَانِي دِينَاراً وَ شَرِبْتُ دَمَهُ فَقَالَ رَسُولُ اللَّهِ ص أَ شَرِبْتَ قُلْتُ نَعَمْ قَالَ وَ مَا حَمَلَكَ عَلَى ذَلِكَ قُلْتُ أَتَبَرَّكُ بِهِ
And Abu Tayba said, ‘Rasool-Allah-saww had cupping done and gave me a Dinar, and I drank his-saww blood. Rasool-Allah-saww said: ‘Did you drink (it)?’ I said, ‘Yes’. He-saww said: ‘What carried you upon that?’ I said, ‘I wanted to be blessed by it’.
قَالَ أَخَذْتَ أَمَاناً مِنَ الْأَوْجَاعِ وَ الْأَسْقَامِ وَ الْفَقْرِ وَ الْفَاقَةِ وَ اللَّهِ مَا تَمَسُّكَ النَّارُ أَبَداً.
He-asws said: ‘You have taken security from the pains, and the illnesses, and the poverty, and the destitution. By Allah-azwj! The Fire will not touch you, ever!’’[160]
40- الطب، طب الأئمة عليهم السلام عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَمَّارٍ عَنْ فُضَيْلٍ الرَّسَّانِ قَالَ أَبُو عَبْدِ اللَّهِ ع مِنْ دَوَاءِ الْأَنْبِيَاءِ الْحِجَامَةُ وَ النُّورَةُ وَ السُّعُوطُ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – From Al Zubeyr Bin Bakkar, from Muhammad Bin Abdul Aziz, from Muhammad Bin Is’haq, from Ammar, from Fuzeyl Al Rassan who said,
‘Abu Abdullah-asws said: ‘From the medicines of the Prophets-as are the cupping, and the waxing, and the snuffing’’.[161]
41- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ زُرَيْقٍ قَالَ: مَرَّ جَعْفَرُ بْنُ مُحَمَّدٍ ع بِقَوْمٍ كَانُوا يَحْتَجِمُونَ قَالَ مَا كَانَ عَلَيْكُمْ لَوْ أَخَّرْتُمُوهُ إِلَى عَشِيَّةِ الْأَحَدِ فَكَانَ أَبْرَأَ لِلدَّاءِ.
And from him, from Ahmad Bin Abdullah Bin Zureyq who said,
‘Ja’far-asws Bin Muhammad-asws passed by a people who were getting cupping done. He-asws said: ‘It was not upon you all (now). If you could have delayed it to evening of the Sunday (Saturday evening), it would have been a cure for the illness’’.[162]
42- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: احْتَجِمُوا إِذَا هَاجَ بِكُمُ الدَّمُ فَإِنَّ الدَّمَ رُبَّمَا تَبَيَّغَ بِصَاحِبِهِ فَيَقْتُلُهُ.
And from Rasool-Allah-saww having said: ‘Get cupping done when the blood agitates with you, for sometimes the blood it high pressured with its owner, so it kills him’’.[163]
43- وَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: خَيْرُ مَا تَدَاوَيْتُمْ بِهِ الْحُقْنَةُ وَ السُّعُوطُ وَ الْحِجَامَةُ وَ الْحَمَّامُ.
And from Al-Baqir-asws having said: ‘Best of what you can be medicating with is the enema, and the snuffing, and the cupping, and the bath (pouring cold water)’’.[164]
44- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص الْحِجَامَةُ فِي الرَّأْسِ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ.
And from him, from Ahmad Bin Muhammad, from his father Muhammad Bin Khalid, from Ibn Bukeyr, from Zurarah who said,
‘I heard Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws saying: ‘Rasool-Allah-saww said: ‘The cupping in the head is a healing from every illness except the poison (death)’’.[165]
45- وَ مِنْهُ، عَنِ الْخَضِرِ بْنِ مُحَمَّدٍ عَنِ الْخَرَاذِينِيِ عَنْ أَبِي مُحَمَّدِ بْنِ الْبَرْدَعِيِّ عَنْ صَفْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَحْتَجِمُ ثَلَاثَةً وَاحِدَةٌ مِنْهَا فِي الرَّأْسِ يُسَمِّيهَا الْمُتَقَدِّمَةَ وَ وَاحِدَةٌ بَيْنَ الْكَتِفَيْنِ يُسَمِّيهَا النَّافِعَةَ وَ وَاحِدَةٌ بَيْنَ الْوَرِكَيْنِ يُسَمِّيهَا الْمُغِيثَةَ.
And from him, from Al Khazir Bin Muhammad, from Al Kharaziny, from Abu Muhammad Bin Al Bardaie, from Safwan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to get three (types of) cuppings done. One of these in the head, he-saww named is as ‘the saver’, and one between the shoulders, he-saww named it as ‘the beneficial’, and one between the hips, he-saww named it as ‘the helper’’.[166]
46- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى الطَّبَرِيِّ عَنْ إِسْحَاقَ بْنِ أَبِي الْحَسَنِ عَنْ أُمِّ أَحْمَدَ قَالَتْ قَالَ سَيِّدِي ع مَنْ نَظَرَ إِلَى أَوَّلِ مَحْجَمَةٍ مِنْ دَمِهِ أَمِنَ الْوَاهِنَةَ إِلَى الْحِجَامَةِ الْأُخْرَى فَسَأَلْتُ سَيِّدِي مَا الْوَاهِنَةُ فَقَالَ وَجَعُ الْعُنُقِ.
And from him, from Abdullah Bin Musa Al Tabary, from Is’haq Bin Abu Al-Hassan, from Umm Ahmad who said,
‘My Master-asws said: ‘One who looks at the first cupping blood would be safe from the weakness up to the other (next) cupping’. I asked my Master-asws, ‘What is the weakness?’ He-asws said: ‘Neck pain’’.[167]
47 الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ الْخُزَامِيِّ عَنِ الْحُسَيْنِ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَخِيهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: وَ مَنِ احْتَجَمَ فَنَظَرَ إِلَى أَوَّلِ مَحْجَمَةٍ مِنْ دَمِهِ أَمِنَ مِنَ الرَّمَدِ إِلَى الْحِجَامَةِ الْأُخْرَى.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – From Ibrahim Bin Abdullah Al Khazramy, from Al-Husayn Bin sayf Bin Ameyra, from his father, from Amro Bin Shimr, from Jabir Al Jufy,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘And the one who gets cupping done, so he looks at the first cupped blood of his would be safe from the conjunctivitis up to the next cupping’’.[168]
48- وَ مِنْهُ، عَنْ أَبِي زَكَرِيَّا يَحْيَى بْنِ آدَمَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي إِسْحَاقَ الْأَزْدِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَمَّنْ ذَكَرَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَغْتَسِلُ مِنَ الْحِجَامَةِ وَ الْحَمَّامِ قَالَ شُعَيْبٌ فَذَكَرْتُهُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع فَقَالَ إِنَّ النَّبِيَّ ص كَانَ إِذَا احْتَجَمَ هَاجَ بِهِ الدَّمُ وَ تَبَيَّغَ فَاغْتَسَلَ بِالْمَاءِ الْبَارِدِ لِيُسَكِّنَ عَنْهُ حَرَارَةَ الدَّمِ
And from him, from Abu Zakariya Yahya Bin Adam, from Safwan Bin Yahya, from Ibn Bukeyr, from Shueyb Al Aqarquqi, from Abu Is’haq Al Azdy, from Abu Is’haq Al Sabie, from the one who mentioned it,
‘Amir Al-Momineen-asws used to wash (bathe) from the cupping and pour the cold water’. Shueyb said, ‘I mentioned it to Abu Abdullah Al-Sadiq-asws. He-asws said: ‘The Prophet-saww, when he-saww had cupping done, the blood agitated with him-saww, so he-saww and was high, so he-saww washed with the cold water in order for the hot blood to settle with him-saww.
وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ إِذَا دَخَلَ الْحَمَّامَ هَاجَتْ بِهِ الْحَرَارَةُ صَبَّ عَلَيْهَا الْمَاءَ الْبَارِدَ فَتَسْكُنُ عَنْهُ الْحَرَارَةُ.
And Amir Al-Momineen-asws, when he-asws entered the bathhouse, the heat would agitate with him-asws, he-asws would pour the cold water upon it, so the heat would settled from him‑asws’’.[169]
49- وَ مِنْهُ، عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ الْحَارِثِ مِنْ وُلْدِ الْحَارِثِ الْأَعْوَرِ الْهَمْدَانِيِّ عَنْ سَعِيدِ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ النَّبِيُّ ص يَحْتَجِمُ فِي الْأَخْدَعَيْنِ فَأَتَاهُ جَبْرَئِيلُ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى بِحِجَامَةِ الْكَاهِلِ.
And from him, from Al Haris Bin Muhammad Bin Al Haris, from a son of Al Haris Al Awr Al Hamdany, from Saeed Bin Muhammad, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The Prophet-as had cupping done in the two veins of a side of the neck, so Jibraeel-as came to him-saww from Allah-azwj Blessed and Exalted with cupping the upper back’’.[170]
50- الطب، طب الأئمة عليهم السلام عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْبَصْرِيِّ الْجَوْهَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو بَصِيرٍ سَأَلْتُ الصَّادِقَ ع عَنِ الْحِجَامَةِ يَوْمَ الْأَرْبِعَاءِ فَقَالَ مَنِ احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ لَا يَدُورُ خِلَافاً عَلَى أَهْلِ الطِّيَرَةِ عُوفِيَ مِنْ كُلِّ عَاهَةٍ وَ وُقِيَ مِنْ كُلِّ آفَةٍ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – From Dawood Bin Suleyman Al Basry Al Jowhari, from Ahmad Bin Muhammad Bin Abu Nasr, from his father who said, ‘Abu Baseer said,
‘I asked Al-Sadiq-asws about the cupping on the day of Wednesday. He-asws said: ‘One who gets cupping done on the day of Wednesday, not rotating, opposing to the people of evil omens, would be cured from every affliction and saved (protected) from every affliction’’.[171]
51- وَ مِنْهُ، عَنْ إِبْرَاهِيمَ بْنِ سِنَانٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الدَّارِمِيِّ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ احْتَجَمَ فَقَالَ يَا جَارِيَةُ هَلُمِّي ثَلَاثَ سُكَّرَاتٍ ثُمَّ قَالَ إِنَّ السُّكَّرَ بَعْدَ الْحِجَامَةِ يُورِدُ الدَّمَ الصَّافِيَ وَ يَقْطَعُ الْحَرَارَةَ.
And from him, from Ibrahim Bin Sinan, from Ahmad Bin Muhammad Al Daeimy, from Zurarah,
‘From Abu Abdullah Ja’far Bin Muhammad Al-Sadiq-asws having had cupping done. He-asws said: ‘O maid, three (lumps of) sugars!’ Then he-asws said: ‘The sugar after the cupping returns the clean blood and cuts the heat’’.[172]
52- وَ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع كُلِ الرُّمَّانَ بَعْدَ الْحِجَامَةِ رُمَّاناً حُلْواً فَإِنَّهُ يُسَكِّنُ الدَّمَ وَ يُصَفِّي الدَّمَ فِي الْجَوْفِ.
And from Abu Al-Hassan Al-Askari-asws: ‘Eat pomegranate after the cupping, sweet pomegranate, for it would settle the blood and clean the blood in the interior’’.[173]
53- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مَنْصُورٍ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ تَقَيَّأَ قَبْلَ أَنْ يَتَقَيَّأَ كَانَ أَفْضَلَ مِنْ سَبْعِينَ دَوَاءً وَ يُخْرِجُ الْقَيْءُ عَلَى هَذَا السَّبِيلِ كُلَّ دَاءٍ وَ عِلَّةٍ.
And from him, from Ja’far Bin Mansour, from Al-Husayn Bin Ali Bin Yaqteen, from Muhammad Bin Fuzeyl, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘One who vomits before he has to vomit, it would be better than seventy medicines, and in this way the vomit would expel every disease and illness’’.[174]
54- الطب، طب الأئمة عليهم السلام عَنِ الرِّضَا ع قَالَ: حِجَامَةُ الْإِثْنَيْنِ لَنَا وَ الثَّلَاثَاءِ لِبَنِي أُمَيَّةَ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws –
From Al-Reza-asws having said: ‘Cupping on the Monday is for us-asws, and the Tuesday is for the clan of Umayya’’.[175]
55- وَ مِنْهُ، عَنِ الْأَشْعَثِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ الْمُخْتَارِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحِجَامَةِ يَوْمَ السَّبْتِ قَالَ يُضْعِفُ.
And from him, from Al Ash’as Bin Abdullah, from Ibrahim Bin Al Mukhtar, from Muhammad Bin Sinan, from Talha Bin Zayd who said,
‘I asked Abu Abdullah-asws about the cupping on the day of Saturday. He-asws said: ‘A weakening’’.[176]
56- الْمَكَارِمُ، رَوَى الْأَنْصَارِيُّ قَالَ: كَانَ الرِّضَا ع رُبَّمَا تَبَيَّغَهُ الدَّمُ فَاحْتَجَمَ فِي جَوْفِ اللَّيْلِ.
(The book) ‘Al Mukarim’ – Al Ansari reported, he said,
‘Al-Reza-asws, sometimes the blood would agitate him-asws (high), so he-asws would get cupping done in the middle of the night’’.[177]
57- عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: يَحْتَجِمُ الصَّائِمُ فِي غَيْرِ شَهْرِ رَمَضَانَ مَتَى شَاءَ فَأَمَّا فِي شَهْرِ رَمَضَانَ فَلَا يُغَرِّرُ بِنَفْسِهِ وَ لَا يُخْرِجِ الدَّمَ إِلَّا أَنْ يَتَبَيَّغَ بِهِ فَأَمَّا نَحْنُ فَحِجَامَتُنَا فِي شَهْرِ رَمَضَانَ بِاللَّيْلِ وَ حِجَامَتُنَا يَوْمَ الْأَحَدِ وَ حِجَامَةُ مَوَالِينَا يَوْمَ الْإِثْنَيْنِ.
From Ja’far-asws Bin Muhammad-asws having said: ‘A fasting one can get cupping done in other than a month of Ramazan whenever he so desires to. As for in a month of Ramazan, he should neither deceived himself nor extract the blood except if it is agitating him (high). As for us-asws, we-asws get cupping done in a month of Ramazan at night, and our-asws cuppings are on the day of Sunday, and cupping of our-asws friends is on the day of Monday’’.[178]
58- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكَ وَ الْحِجَامَةَ عَلَى الرِّيقِ.
And from Abu Abdullah-asws having said: ‘Beware of the cupping upon the empty stomach’’.[179]
59- عَنْهُ ع قَالَ فِي الْحَمَّامِ لَا تَدْخُلْهُ وَ أَنْتَ مُمْتَلِئٌ مِنَ الطَّعَامِ وَ لَا تَحْتَجِمْ حَتَّى تَأْكُلَ شَيْئاً فَإِنَّهُ أَدَرُّ لِلْعُرُوقِ وَ أَسْهَلُ لِخُرُوجِهِ وَ أَقْوَى لِلْبَدَنِ.
From him-asws having said regarding the bathhouse: ‘Do not enter it while you are filled from the food, and do not get cupping done until you have eaten something for it would be more turning for the veins and easier for it’s exit, and strengthening for the body’’.[180]
60- وَ رُوِيَ عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: الْحِجَامَةُ بَعْدَ الْأَكْلِ لِأَنَّهُ إِذَا شَبِعَ الرَّجُلُ ثُمَّ احْتَجَمَ اجْتَمَعَ الدَّمُ وَ أَخْرَجَ الدَّاءَ وَ إِذَا احْتَجَمَ قَبْلَ الْأَكْلِ خَرَجَ الدَّمُ وَ بَقِيَ الدَّاءُ.
And it is reported from the scholar-asws having said: ‘The cupping is after the eating before when the man is satiated, then he gets cupping done, the blood would collect and the illness would come out, and when he gets cupping done before the eating, the blood would come out and the illness would remain’’.[181]
61- وَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَعَا بِالْحَجَّامِ فَقَالَ لَهُ اغْسِلْ مَحَاجِمَكَ وَ عَلِّقْهَا وَ دَعَا بِرُمَّانَةٍ فَأَكَلَهَا فَلَمَّا فَرَغَ مِنَ الْحِجَامَةِ دَعَا بِرُمَّانَةٍ أُخْرَى فَأَكَلَهَا فَقَالَ هَذَا يُطْفِئُ الْمِرَارَ.
And from Zayd Al Shaham who said,
‘I was in the presence of Abu Abdullah-asws. He-asws called for the cupper. He-asws said to him: ‘Wash your cupping tools and hang them’, and he-asws called for a pomegranate. He-asws ate it. When he-asws was free from the cupping, he-asws called for another pomegranate. He-asws ate it. He-asws said: ‘This extinguishes the bitterness’’.[182]
62- وَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَيَّ شَيْءٍ يَأْكُلُونَ بَعْدَ الْحِجَامَةِ فَقُلْتُ الْهِنْدَبَاءَ وَ الْخَلَّ قَالَ لَيْسَ بِهِ بَأْسٌ.
And from Abu Baseer who said,
‘Abu Ja’far-asws said; ‘Which thing are you eating after the cupping?’ I said, ‘The endive and the vinegar’. He-asws said: ‘There is no problem with it’’.[183]
63- وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ احْتَجَمَ فَقَالَ يَا جَارِيَةُ هَلُمِّي ثَلَاثَ سُكَّرَاتٍ ثُمَّ قَالَ إِنَّ السُّكَّرَ بَعْدَ الْحِجَامَةِ يَرُدُّ الدَّمَ الطَّرِيَ وَ يَزِيدُ فِي الْقُوَّةِ.
And it is reported from Abu Abdullah-asws having had cupping done. He-asws said: ‘O maid! Bring me-asws three (lumps of) sugar!’ Then he-asws said: ‘The sugar after the cupping cools the fresh blood and increases in the strength’’.[184]
63- عَنِ الْكَاظِمِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ مِنْكُمْ مُحْتَجِماً فَلْيَحْتَجِمْ يَوْمَ السَّبْتِ.
From Al-Kazim-asws having said: ‘Rasool-Allah-saww said: ‘One from you who was getting cupping done, let him get cupping done on the day of Saturday’’.[185]
65- وَ قَالَ الصَّادِقُ ع الْحِجَامَةُ يَوْمَ الْأَحَدِ فِيهِ شِفَاءٌ مِنْ كُلِّ دَاءٍ.
And Al-Sadiq-asws said: ‘The cupping on the day of Sunday, there is healing in it from every disease’’.[186]
66 عَنْهُ ع قَالَ رَسُولُ اللَّهِ ص احْتَجِمُوا يَوْمَ الْإِثْنَيْنِ بَعْدَ الْعَصْرِ.
From him-asws: ‘Rasool-Allah-saww said: ‘Get cupping done on the day of Monday after Al-Asr (late afternoon)’’.[187]
67- عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ احْتَجَمَ يَوْمَ الثَّلَاثَاءِ لِسَبْعَ عَشْرَةَ أَوْ لِتِسْعَ عَشْرَةَ أَوْ لِإِحْدَى وَ عِشْرِينَ كَانَ لَهُ شِفَاءٌ مِنْ دَاءِ السَّنَةِ.
From Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘One who gets cupping done on the day of Tuesday on the seventeenth, or on the nineteenth, or on the twenty-first, there would be a healing for him from the illnesses of the year’’.[188]
68- وَ قَالَ أَيْضاً احْتَجِمُوا لِخَمْسَ عَشْرَةَ وَ سَبْعَ عَشْرَةَ وَ إِحْدَى وَ عِشْرِينَ لَا يَتَبَيَّغْ بِكُمُ الدَّمُ فَيَقْتُلَكُمْ.
And he-asws said as well: ‘Get cupping done on the fifteenth, and seventeenth, and twenty-first, the blood will not be agitated with you all and kill you’’.[189]
69- وَ فِي الْحَدِيثِ أَنَّهُ نَهَى عَنِ الْحِجَامَةِ فِي الْأَرْبِعَاءِ إِذَا كَانَتِ الشَّمْسُ فِي الْعَقْرَبِ.
And in the Hadeeth, he-asws forbade from the cupping during the Wednesday when the sun was in the Scorpio’’.[190]
70- عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ فَأَصَابَهُ وَضَحٌ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.
From Zayd son of Ali (Bin Al-Husayn-asws), from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who gets cupping done on the Wednesday, and leukoderma (vitiligo) afflicts him, he should not be blaming except himself’’.[191]
71- وَ رَوَى الصَّادِقُ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نَزَلَ عَلَيَّ جَبْرَئِيلُ بِالْحِجَامَةِ وَ الْيَمِينِ مَعَ الشَّاهِدِ وَ يَوْمُ الْأَرْبِعَاءِ يَوْمُ نَحْسٍ مُسْتَمِرٍّ.
And it is reported by Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as descended unto me-saww with the (instructions for) the cupping and the oathing with the witness; and the day of Wednesday is a day of continuous bad luck’’.[192]
72- عَنِ الصَّادِقِ ع قَالَ: مَنِ احْتَجَمَ فِي آخِرِ خَمِيسٍ فِي الشَّهْرِ آخِرَ النَّهَارِ سُلَّ الدَّاءُ سَلًّا.
From Al-Sadiq-asws having said: ‘One who gets cupping done during the last Thursday of the month at the end of the day, the illnesses would flow away with a flowing’’.[193]
73- وَ عَنْهُ، قَالَ: إِنَّ الدَّمَ يَجْتَمِعُ فِي مَوْضِعِ الْحِجَامَةِ يَوْمَ الْخَمِيسِ فَإِذَا زَالَتِ الشَّمْسُ تَفَرَّقَ فَخُذْ حَظَّكَ مِنَ الْحِجَامَةِ قَبْلَ الزَّوَالِ.
And from him-asws having said: ‘The blood collects in a place of the cupping on the day of Thursday, so when the sun declines (midday), disperse and take your share from the cupping before the decline’’.[194]
74- عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ ع وَ هُوَ يَحْتَجِمُ يَوْمَ الْجُمُعَةِ فَقَالَ أَ وَ لَيْسَ تَقْرَأُ آيَةَ الْكُرْسِيِّ وَ نَهَى الْحِجَامَةَ مَعَ الزَّوَالِ فِي يَوْمِ الْجُمُعَةِ.
From Al Mufazzal Bin Umar who said,
‘I entered to see Al-Sadiq-asws (to get cupping done) and he-asws was getting cupping done on the day of Friday. He-asws said: ‘Or haven’t you recited Ayat Al Kursy (2:255)?’ And he-asws forbade the cupping with the midday during the day of Friday’’.[195]
75- عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا تَدَعِ الْحِجَامَةَ فِي سَبْعٍ مِنْ حَزِيرَانَ فَإِنْ فَاتَكَ فَالْأَرْبَعَ عَشْرَةَ.
Ali-asws Bin Al-Husayn-asws said: ‘Do not leave the cupping during the seventh of June. If you miss it, then the fourteenth’’.[196]
76- عَنِ الصَّادِقِ ع قَالَ: اقْرَأْ آيَةَ الْكُرْسِيِّ وَ احْتَجِمْ أَيَّ وَقْتٍ شِئْتَ.
From Al-Sadiq-asws having said: ‘Recite Ayat Al-Kursy (2:255) and get cupping done whichever time you so desire to’’.[197]
77- عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع وَ هُوَ يَحْتَجِمُ يَوْمَ الْأَرْبِعَاءِ فِي الْحَبْسِ فَقُلْتُ إِنَّ هَذَا يَوْمٌ يَقُولُ النَّاسُ مَنِ احْتَجَمَ فِيهِ فَأَصَابَهُ الْبَرَصُ فَقَالَ إِنَّمَا يُخَافُ ذَلِكَ عَلَى مَنْ حَمَلَتْهُ أُمُّهُ فِي حَيْضِهَا.
From Shueyb Al Aqarquqy who said,
‘I entered to see Abu Al-Hassan-asws and he-asws was getting cupping done on the day of Wednesday in the prison. I said, ‘This is a day the people are saying, the one who gets cupping done during it, would be afflicted with the vitiligo’. He-asws said: ‘But rather, that is feared upon the one whose mother had conceived him during her menstruation’’.[198]
78- عَنِ الصَّادِقِ ع قَالَ: إِذَا ثَارَ بِأَحَدِكُمُ الدَّمَ فَلْيَحْتَجِمْ لَا يَتَبَيَّغْ بِهِ فَيَقْتُلَهُ وَ إِذَا أَرَادَ أَحَدُكُمْ ذَلِكَ فَلْيَكُنْ مِنْ آخِرِ النَّهَارِ.
From Al-Sadiq-asws having said: ‘If the blood revolts with one of you, so let him get cupping done, not (let it) agitate with him (hyperaemia), for it would kill him; and whenever one of you wants that, then let it be from the end of the day’’.[199]
79- مِنَ الْفِرْدَوْسِ، عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْحِجَامَةُ عَلَى الرِّيقِ دَوَاءٌ وَ عَلَى الشِّبَعِ دَاءٌ وَ فِي سَبْعٍ وَ عَشَرٍ مِنَ الشَّهْرِ شِفَاءٌ وَ يَوْمَ الثَّلَاثَاءِ صِحَّةٌ لِلْبَدَنِ وَ لَقَدْ أَوْصَانِي جَبْرَئِيلُ بِالْحَجْمِ حَتَّى ظَنَنْتُ أَنَّهُ لَا بُدَّ مِنْهُ.
From (the book) ‘Al Firdows’ – From Anas (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘The cupping upon the empty stomach is a cure, and upon the satiation, is an illness, and on the tenth of the month is a healing, and on the day of Wednesday it is health for the body; and Jibraeel-as had advised me-saww with the cupping until I-saww thought there is no escape from it’’.[200]
80- وَ قَالَ ع الْحِجَامَةُ يَوْمَ الثَّلَاثَاءِ لِسَبْعَ عَشْرَةَ يَمْضِي مِنَ الشَّهْرِ دَوَاءٌ لِدَاءِ سَنَةٍ.
And he-asws said: ‘The cupping during the day of Tuesday of the seventeenth passing from the month, is a cure for illnesses of a year’’.[201]
81- وَ قَالَ ع الْحِجَامَةُ فِي الرَّأْسِ شِفَاءٌ مِنْ سَبْعٍ مِنَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ وَ النُّعَاسِ وَ وَجَعِ الضِّرْسِ وَ ظُلْمَةِ الْعَيْنِ وَ الصُّدَاعِ.
And he-asws said: ‘The cupping in the head is a healing from seven – from the insanity, and the leprosy, and the vitiligo, and the drowsiness, and toothache, and darkness in the eyes, and the headache’’.[202]
82- وَ عَنْهُ ع قَالَ: الْحِجَامَةُ تَزِيدُ الْعَقْلَ وَ تَزِيدُ الْحَافِظَ حِفْظاً.
And from him-asws having said: ‘The cupping increases the intellect and increases the memoriser in memory’’.[203]
83- وَ عَنْهُ ع قَالَ: الْحِجَامَةُ فِي النُّقْرَةِ تُورِثُ النِّسْيَانَ.
And from him-asws having said: ‘The cupping in the fovea (of the head) inherits the forgetfulness’’.[204]
84- وَ عَنْهُ ع قَالَ: احْتَجَمَ رَسُولُ اللَّهِ ص فِي رَأْسِهِ وَ بَيْنَ كَتِفَيْهِ وَ قَفَاهُ وَ سَمَّى الْوَاحِدَةَ النَّافِعَةَ وَ الْأُخْرَى الْمُغِيثَةَ وَ الثَّالِثَةَ الْمُنْقِذَةَ.
And from him-asws having said: ‘Rasool-Allah-saww had cupping done in his-saww head, and between his-saww shoulders, and his-saww back, and he-saww named the first as ‘the beneficial’, and the other as ‘then helper’, and the third as ‘the saver’’.[205]
وَ فِي غَيْرِ هَذَا الْحَدِيثِ الَّتِي فِي الرَّأْسِ الْمُنْقِذَةُ وَ الَّتِي فِي النُّقْرَةِ الْمُغِيثَةُ وَ الَّتِي فِي الْكَاهِلِ النَّافِعَةُ وَ رُوِيَ الْمُغِيثَةُ.
And in other than this Hadeeth, that which is in the head is ‘the saver’, and the one in the fovea (of the head) is ‘the helper’, and the one in the upper back is ‘the beneficial’. And it is reported, ‘the helper’’.[206]
85- وَ عَنِ الصَّادِقِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص وَ أَشَارَ بِيَدِهِ إِلَى رَأْسِهِ عَلَيْكُمْ بِالْمُغِيثَةِ فَإِنَّهَا تَنْفَعُ مِنَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ وَ الْإِكْلَةِ وَ وَجَعِ الْأَضْرَاسِ.
And from Al-Sadiq-asws having said: ‘Rasool-Allah-saww said, and he-saww indicated by his-saww hand to his-saww head: ‘Upon you is with ‘the helper’, for it shall benefit from the insanity, and the leprosy, and the vitiligo, and the eating disorder, and toothache’’.[207]
86- عَنْهُ ع قَالَ: إِذَا بَلَغَ الصَّبِيُّ أَرْبَعَةَ أَشْهُرٍ فَاحْتَجِمُوهُ فِي كُلِّ شَهْرٍ مَرَّةً فِي النُّقْرَةِ فَإِنَّهُ يُجَفِّفُ لُعَابَهُ وَ يَهْبِطُ بِالْحَرِّ مِنْ رَأْسِهِ وَ جَسَدِهِ.
From him-asws having said: ‘When the child is four months old, then get his cupping done once during every month in the fovea (of the head), for it would lighten it’s saliva and bring down the heat from his head and his body’’.[208]
87- قَالَ رَسُولُ اللَّهِ ص الدَّاءُ ثَلَاثٌ وَ الدَّوَاءُ ثَلَاثٌ فَالدَّاءُ الْمِرَّةُ وَ الْبَلْغَمُ وَ الدَّمُ فَدَوَاءُ الدَّمِ الْحِجَامَةُ وَ دَوَاءُ الْمِرَّةِ الْمَشِيُّ وَ دَوَاءُ الْبَلْغَمِ الْحَمَّامُ.
Rasool-Allah-saww said: ‘The illnesses are three and the cures are three. The illness is the bitterness, and the phlegm, and the blood. The cure of the blood is the cupping, and the cure of bitterness is the walking, and cure of the phlegm is the bath’’.[209]
88- عَنْ مُعَاوِيَةَ بْنِ حَكَمٍ قَالَ: إِنَّ أَبَا جَعْفَرٍ دَعَا طَبِيباً فَفَصَدَ عِرْقاً مِنْ بَطْنِ كَفِّهِ.
From Muawiya Bin Hakam who said,
‘Abu Ja’far-asws called a doctor. He cut a vein from inside of his-asws palm’’.[210]
89- عَنْ مُحَسِّنٍ الْوَشَّاءِ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع وَجَعَ الْكَبِدِ فَدَعَا بِالْفَاصِدِ فَفَصَدَنِي مِنْ قَدَمِي وَ قَالَ اشْرَبُوا الْكَاشِمَ لِوَجَعِ الْخَاصِرَةِ.
From Muhassin Al Washa who said,
‘I complained to Abu Abdullah-asws of the liver pain. He-asws called for the vein-cutter. He cut my vein from my foot and said, ‘Drink ‘Al-Kashim’ for the current pain’’.[211]
90- رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ شَكَا إِلَيْهِ رَجُلٌ الْحِكَّةَ فَقَالَ احْتَجِمْ ثَلَاثَ مَرَّاتٍ فِي الرِّجْلَيْنِ جَمِيعاً فِيمَا بَيْنَ الْعُرْقُوبِ وَ الْكَعْبِ فَفَعَلَ الرَّجُلُ ذَلِكَ فَذَهَبَ عَنْهُ
It is reported from Al-Sadiq-asws, a man had complained to him of the itching. He-asws said: ‘Get cupping done three times in the two legs together, in what is between the Achille’s tendon and the heel’. The man did that, and it went away from him.
وَ شَكَا إِلَيْهِ آخَرُ فَقَالَ احْتَجِمْ فِي وَاحِدِ عَقِبَيْكَ أَوْ مِنَ الرِّجْلَيْنِ جَمِيعاً ثَلَاثَ مَرَّاتٍ تَبْرَأْ إِنْ شَاءَ اللَّهُ
And another claimed to him-asws. He-asws said: ‘Get cupping done in one of the two Achille’s tendon, or from the two legs together, three times. You will be cured, if Allah-azwj so Desired’.
قَالَ وَ شَكَا بَعْضُهُمْ إِلَى أَبِي الْحَسَنِ ع كَثْرَةَ مَا يُصِيبُهُ مِنَ الْجَرَبِ فَقَالَ إِنَّ الْجَرَبَ مِنْ بُخَارِ الْكَبِدِ فَاذْهَبْ وَ افْتَصِدْ مِنَ قَدَمِكَ الْيُمْنَى وَ الْزَمْ أَخْذَ دِرْهَمَيْنِ مِنْ دُهْنِ اللَّوْزِ الْحُلْوِ عَلَى مَاءِ الْكَشْكِ وَ اتَّقِ الْحِيتَانَ وَ الْخَلَّ فَفَعَلَ فَبَرَأَ بِإِذْنِ اللَّهِ.
He (the narrator) said, ‘And one of them complained to Abu Al-Hassan-asws of a lot of scabies (itching) afflicting him. He-asws said: ‘The scabies is from vapour of the liver, so go and get cupping done from your right foot and necessitate taking two Dirhams of sweet almond oil upon water of ‘Al-Kashk’ (cooked milk and flour), and fear (eating) the fishes and the vinegar’. He did so, and he was cured by the Permission of Allah-azwj’’.[212]
91- عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع الْجَرَبَ عَلَى جَسَدِي وَ الْحَرَارَةَ فَقَالَ عَلَيْكُمْ بِالافْتِصَادِ مِنَ الْأَكْحَلِ فَفَعَلْتُ فَذَهَبَ عَنِّي وَ الْحَمْدُ لِلَّهِ شُكْراً.
From Al Mufazzal Bin Umar who said,
‘I complained to Abu Abdullah-asws of the scabies (itching) upon my body and the heat. He-asws said: ‘Upon you is with the vein-cutting from the upper back’. I did so and it went away from me, and the Praise is for Allah-azwj of gratefulness’’.[213]
92- وَ رُوِيَ أَنَّ رَجُلًا شَكَا إِلَى أَبِي عَبْدِ اللَّهِ ع الْحِكَّةَ فَقَالَ لَهُ شَرِبْتَ الدَّوَاءَ فَقَالَ نَعَمْ فَقَالَ فَصَدْتَ الْعِرْقَ فَقَالَ نَعَمْ فَلَمْ أَنْتَفِعْ بِهِ فَقَالَ احْتَجِمْ ثَلَاثَ مَرَّاتٍ فِي الرِّجْلَيْنِ جَمِيعاً فِيمَا بَيْنَ الْعُرْقُوبِ وَ الْكَعْبِ فَفَعَلَ فَذَهَبَ عَنْهُ.
And it is reported that a man complained to Abu Abdullah-asws of the itching. He-asws said to him: ‘Have you drunk the medication?’ He said, ‘Yes’. He-asws said: ‘Have you cut the vein?’ He said, ‘Yes, but I did not benefit by it’. He-asws said: ‘Get cupping done three times in the two legs together, in what is between the Achille’s tendon and the heel’. He did so, and it went away from him’’.[214]
93- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحِجَامَةُ فِي الرَّأْسِ هِيَ الْمُغِيثَةُ تَنْفَعُ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ وَ شَبَرَ مِنَ الْحَاجِبَيْنِ إِلَى حَيْثُ بَلَغَ إِبْهَامُهُ ثُمَّ قَالَ هَاهُنَا.
(The book) ‘Al Kafi’ – From a number of his companions, from Sahl Bin Ziyad, from Al-Hassan Bin Ali Bin Fazzal, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The cupping in the head, it is ‘the helper’, benefitting from every illness except the poison (death), and a palm’s width from the eyebrows to where his thumb would reach’. Then he-asws said: ‘Over here!’’[215]
94- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حُمْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فِيمَ يَخْتَلِفُ النَّاسُ قُلْتُ يَزْعُمُونَ أَنَّ الْحِجَامَةَ فِي يَوْمِ الثَّلَاثَاءِ أَصْلَحُ قَالَ فَقَالَ وَ إِلَى مَا يَذْهَبُونَ فِي ذَلِكَ قُلْتُ يَزْعُمُونَ أَنَّهُ يَوْمُ الدَّمِ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Humran who said,
‘Abu Abdullah-asws having said: ‘Regarding what are the people differing?’ I said, ‘They are alleging that the cupping during the day of Wednesday, is more correct’. He-asws said: ‘And what are they going to regarding that?’ I said, ‘They are alleging that it is a day of blood’.
قَالَ فَقَالَ صَدَقُوا فَأَحْرَى أَنْ لَا يُهَيِّجُوهُ فِي يَوْمِهِ أَ مَا عَلِمُوا أَنَّ فِي يَوْمِ الثَّلَاثَاءِ سَاعَةً مَنْ وَافَقَهَا لَمْ يَرْقَ دَمُهُ حَتَّى يَمُوتَ أَوْ مَا شَاءَ اللَّهُ.
He (the narrator) said, ‘He-asws said: ‘They are speaking the truth! It is better if they do not provoke it during its day. Don’t they know that during the day of Wednesday there is a time, one who is concordant with it, his blood will not spill until he will die, or whatever Allah-azwj so Desires’’.[216]
95- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ رَجُلٍ مِنَ الْكُوفِيِّينَ عَنْ أَبِي عُرْوَةَ أَخِي شُعَيْبٍ أَوْ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ع وَ هُوَ يَحْتَجِمُ يَوْمَ الْأَرْبِعَاءِ فِي الْحَبْسِ فَقُلْتُ لَهُ إِنَّ هَذَا يَوْمٌ يَقُولُ النَّاسُ مَنِ احْتَجَمَ فِيهِ أَصَابَهُ الْبَرَصُ فَقَالَ إِنَّمَا يُخَافُ ذَلِكَ عَلَى مَنْ حَمَلَتْهُ أُمُّهُ فِي حَيْضِهَا.
(The book) ‘Al Kafi’ – From a number of his companion, from Sahl Bin ziyad, from Yaqoub Bin Yazeed, from a man from the people of Kufa, from Abu Urwa brother of Shueyb, or from Shueyb Al Aqarquqy who said,
‘I entered to see Abu Al-Hassan-asws the 1st. and he-asws was getting cupping done on the day of Wednesday in the prison. I said to him-asws, ‘This is a day the people are saying, one who gets cupping done during it, the vitiligo would afflict him!’ He-asws said: ‘But rather that is feared upon the one whose mother had conceived him during her menstruation’’.[217]
96- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَحْتَجِمُوا فِي يَوْمِ الْجُمُعَةِ مَعَ الزَّوَالِ فَإِنَّ مَنِ احْتَجَمَ مَعَ الزَّوَالِ فِي يَوْمِ الْجُمُعَةِ فَأَصَابَهُ شَيْءٌ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Do not get cupping during the day of Friday with the midday, for the one who gets cupping done with the midday during the day of Friday, and something afflicts him, he should not be blaming except himself’’.[218]
97- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي سَلَمَةَ عَنْ مُعَتِّبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الدَّوَاءُ أَرْبَعَةٌ السُّعُوطُ وَ الْحِجَامَةُ وَ النُّورَةُ وَ الْحُقْنَةُ.
And from him, from Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Ali, from Abu Salama, from Moattab,
‘From Abu Abdullah-asws having said: ‘The cures are four – the snuffing, and the cupping, and the waxing, and the enema’’.[219]
98- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يَقُولُ مَنْ قِبَلَكُمْ فِي الْحِجَامَةِ قُلْتُ يَزْعُمُونَ أَنَّهَا عَلَى الرِّيقِ أَفْضَلُ مِنْهَا عَلَى الطَّعَامِ قَالَ لَا هِيَ عَلَى الطَّعَامِ أَدَرُّ لِلْعِرْقِ وَ أَقْوَى لِلْبَدَنِ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’aba, from Ammar Al Sabaty who said,
‘Abu Abdullah-asws said: ‘What are the one around you saying regarding the cupping?’ I said, ‘They are claiming that it is better upon the empty stomach than it is upon the food!’ He-asws said: ‘No! It is more turning for the veil upon the food (eating) and more strengthening for the body’’.[220]
99- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اقْرَأْ آيَةَ الْكُرْسِيِّ وَ احْتَجِمْ أَيَّ يَوْمٍ شِئْتَ وَ تَصَدَّقْ وَ اخْرُجْ أَيَّ يَوْمٍ شِئْتَ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘Recite Ayat Al-Kursy (2:255) and get cupping done in whichever day you so desire to, and give charity, and go out in whichever day you so desire to’’.[221]
100- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِذَا بَلَغَ الصَّبِيُّ أَرْبَعَةَ أَشْهُرٍ فَاحْجُمْهُ فِي كُلِّ شَهْرٍ فِي النُّقْرَةِ فَإِنَّهَا تُجَفِّفُ لُعَابَهُ وَ تُهْبِطُ الْحَرَارَةَ مِنْ رَأْسِهِ وَ جَسَدِهِ.
And from him, from the number, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,
‘Abu Abdullah-asws said to me: ‘When the child reaches four months, then get his cupping done during every month in the fovea (of the head), for it would lighten his saliva, and bring down the heat from his head and his body’’.[222]
101 وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَكْفُوفِ قَالَ: حَدَّثَنِي بَعْضُ أَصْحَابِنَا عَنْ بَعْضِ فَصَّادِي الْعَسْكَرِ مِنَ النَّصَارَى أَنَّ أَبَا مُحَمَّدٍ ع بَعَثَ إِلَيْهِ يَوْماً فِي وَقْتِ صَلَاةِ الظُّهْرِ فَقَالَ لِي افْصِدْ هَذَا الْعِرْقَ
And from him, from Ali Bin Muhammad, from Al-Hassan Bin Al-Husayn, from Muhammad Bin Al-Hassan Al Makfouf who said,
‘One of our companions narrated to me from one of the vein-cutters of Al-Askar, from the Christians, that Abu Muhammad-asws had sent for him one day during the time of Al-Zohar Salat, ‘He-asws said to me: ‘Cut this vein!’
قَالَ وَ نَاوَلَنِي عِرْقاً لَمْ أَفْهَمْهُ مِنَ الْعُرُوقِ الَّتِي تُفْصَدُ فَقُلْتُ فِي نَفْسِي مَا رَأَيْتُ أَمْراً أَعْجَبَ مِنْ هَذَا يَأْمُرُنِي أَنْ أَفْصِدَ فِي وَقْتِ الظُّهْرِ وَ لَيْسَ بِوَقْتِ فَصْدٍ وَ الثَّانِيَةُ عِرْقٌ لَا أَفْهَمُهُ
He said, ‘And he-asws gave (indicated to me) a vein I did not understand it from the veins which to cut. I said within myself, ‘I have not seen a matter stranger than this. He-asws is instructing me to cut a vein during the time of Al-Zohar, and it isn’t a time for cutting the vein, and secondly it is a vein I do not understand it’.
ثُمَّ قَالَ لِيَ انْتَظِرْ وَ كُنْ فِي الدَّارِ فَلَمَّا أَمْسَى دَعَانِي وَ قَالَ سَرِّحِ الدَّمَ فَسَرَّحْتُ ثُمَّ قَالَ لِي أَمْسِكْ فَأَمْسَكْتُ ثُمَّ قَالَ لِي كُنْ فِي الدَّارِ فَلَمَّا كَانَ نِصْفُ اللَّيْلِ أَرْسَلَ إِلَيَّ وَ قَالَ لِي سَرِّحِ الدَّمَ
Then he-asws said to me: ‘Wait and be in the house!’ When it was evening, he-asws called me and said: ‘Release the blood!’ So I released it. Then he-asws said to me: ‘Withhold!’ So I withheld. Then he-asws said to me: ‘Be in the house!’ When it was midnight, he-asws sent for me and said to me: ‘Release the blood!’
قَالَ فَتَعَجَّبْتُ أَكْثَرَ مِنْ عَجَبِيَ الْأَوَّلِ وَ كَرِهْتُ أَنْ أَسْأَلَهُ
He (the narrator) said, ‘I was even more surprised than my first astonishment, and I disliked to ask him-asws’.
قَالَ فَسَرَّحْتُ فَخَرَجَ دَمٌ أَبْيَضُ كَأَنَّهُ الْمِلْحُ
He (the narrator) said, ‘I released, and the blood came out white, as if it was salt’.
قَالَ ثُمَّ قَالَ لِيَ احْبِسْ قَالَ فَحَبَسْتُ
He (the narrator) said, ‘Then he-asws said to me: ‘Withhold!’ So I withheld’.
قَالَ ثُمَّ قَالَ كُنْ فِي الدَّارِ فَلَمَّا أَصْبَحْتُ أَمَرَ قَهْرَمَانَهُ أَنْ يُعْطِيَنِي ثَلَاثَةَ دَنَانِيرَ فَأَخَذْتُهَا وَ خَرَجْتُ حَتَّى أَتَيْتُ ابْنَ بَخْتِيشُوعَ النَّصْرَانِيَّ فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ
He (the narrator) said, ‘Then he-asws said: ‘Be in the house!’ When it was morning, he-asws instructed his-asws house manager to give me three Dinars. I took these and went out until I came to Ibn Bakhtishou, the Christian. I narrated the story to him’.
قَالَ فَقَالَ لِي وَ اللَّهِ مَا أَفْهَمُ مَا تَقُولُ وَ لَا أَعْرِفُهُ فِي شَيْءٍ مِنَ الطِّبِّ وَ لَا قَرَأْتُهُ فِي كِتَابٍ وَ لَا أَعْلَمُ فِي دَهْرِنَا أَعْلَمَ بِكُتُبِ النَّصْرَانِيَّةِ مِنْ فُلَانٍ الْفَارِسِيِّ فَاخْرُجْ إِلَيْهِ
He (the narrator) said, ‘He said to me, ‘By Allah-azwj! I do not understand what you are saying, nor do I recognise it among anything from the medicines, nor have I read it in a book, nor do I know in my time there being anyone more knowledgeable with the books of Christianity than so and so, the Persian, so go out to him!’
قَالَ فَاكْتَرَيْتُ زَوْرَقاً إِلَى الْبَصْرَةِ وَ أَتَيْتُ الْأَهْوَازَ ثُمَّ صِرْتُ إِلَى فَارِسَ إِلَى صَاحِبِي فَأَخْبَرْتُهُ الْخَبَرَ
He (the narrator) said, ‘I hired a boat to Al Basra and came to Al Ahvaz. Then I came to Faris to my companion. I informed him the news’.
قَالَ فَقَالَ لِي أَنْظِرْنِي أَيَّاماً فَأَنْظَرْتُهُ ثُمَّ أَتَيْتُهُ مُتَقَاضِياً
He (the narrator) said, ‘He said to me, ‘Respite me a few days’. I respited him. Then I came to him, demanding (the explanation)’.
قَالَ فَقَالَ لِي إِنَّ هَذَا الَّذِي تَحْكِيهِ عَنْ هَذَا الرَّجُلِ فَعَلَهُ الْمَسِيحُ فِي دَهْرِهِ مَرَّةً.
He (the narrator) said, ‘He said to me, ‘This which you are narrating from this man is what the Messiah-as had done once during his-as era’’.[223]
102 الْخَرَائِجُ، قَالَ: حَدَّثَ نَصْرَانِيٌّ مُتَطَبِّبٌ بِالرَّيِّ وَ قَدْ أَتَى عَلَيْهِ مِائَةُ سَنَةٍ وَ نَيِّفٌ وَ قَالَ كُنْتُ تِلْمِيذَ بَخْتِيشُوعَ طَبِيبِ الْمُتَوَكِّلِ وَ كَانَ يَصْطَفِينِي فَبَعَثَ إِلَيْهِ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع أَنْ يَبْعَثَ إِلَيْهِ بِأَخَصِّ أَصْحَابِهِ عِنْدَهُ لِيَفْصِدَهُ
(The book) ‘Al Kharaij’ –
‘He said, ‘A Christian doctor at Al-Rayy narrated, and a hundred years had come upon him, and more, and he said, ‘I was a student of Bakhtishou, doctor of Al-Mutawakkil, and he had chosen me. Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Al-Reza-asws sent a message to him that he should send to him the most special of his companions with him to cut his-asws vein.
فَاخْتَارَنِي وَ قَالَ قَدْ طَلَبَ مِنِّي ابْنُ الرِّضَا مَنْ يَفْصِدُهُ فَصِرْ إِلَيْهِ وَ هُوَ أَعْلَمُ فِي يَوْمِنَا هَذَا مِمَّنْ هُوَ تَحْتَ السَّمَاءِ فَاحْذَرْ أَنْ لَا تَعْتَرِضَ فِيمَا يَأْمُرُكَ بِهِ
He chose me and said, ‘A son-asws of Al-Reza-asws has sought from me someone who can cut his-asws vein, so go to him-asws, and he-asws is the most knowledgeable during this day of ours than the ones who are beneath the sky. Be careful not to raise any objection regarding whatever he-asws instructs you with!’
فَمَضَيْتُ إِلَيْهِ فَأَمَرَ بِي إِلَى حُجْرَةٍ وَ قَالَ كُنْ إِلَى أَنْ أَطْلُبَكَ
I went to him-asws. He-asws instructed me to be in his-asws room and said: ‘Be here until I-asws see you!’’
قَالَ وَ كَانَ الْوَقْتُ الَّذِي دَخَلْتُ إِلَيْهِ فِيهِ عِنْدِي جَيِّداً مَحْمُوداً لِلْفَصْدِ فَدَعَانِي فِي وَقْتٍ غَيْرِ مَحْمُودٍ لَهُ وَ أَحْضَرَ طَشْتاً عَظِيماً فَفَصَدْتُ الْأَكْحَلَ فَلَمْ يَزَلِ الدَّمُ يَخْرُجُ حَتَّى امْتَلَأَ الطَّشْتُ
He (the doctor) said, ‘And the time which I had entered to see him-asws in, was in my view, good, praised for cutting the vein. He-asws called me to him-asws during a time other than the praised, and he-asws presented a large tray. I cut the vein in the upper back. The blood did not cease coming until it filled the tray.
ثُمَّ قَالَ لِيَ اقْطَعْ فَقَطَعْتُ وَ غَسَلَ يَدَهُ وَ شَدَّهَا وَ رَدَّنِي إِلَى الْحُجْرَةِ وَ قُدِّمَ مِنَ الطَّعَامِ الْحَارِّ وَ الْبَارِدِ شَيْءٌ كَثِيرٌ وَ بَقِيتُ إِلَى الْعَصْرِ
Then he-asws said to me: ‘Cut!’ I cut (the flow of blood), and washed his-asws hand and tied it, and he-asws returned me to the room, and he-asws forwarded from the meal, the hot and the cold, a lot of things, and I remained up to late afternoon.
ثُمَّ دَعَانِي فَقَالَ سَرِّحْ وَ دَعَا بِذَلِكَ الطَّشْتِ فَسَرَّحْتُ وَ خَرَجَ الدَّمُ إِلَى أَنِ امْتَلَأَ الطَّشْتُ فَقَالَ اقْطَعْ فَقَطَعْتُ وَ شَدَّ يَدَهُ وَ رَدَّنِي إِلَى الْحُجْرَةِ فَبِتُّ فِيهَا
Then he-asws called me. He-asws said: ‘Release (the blood)!’ And he-asws called for the tray for that. I released the blood came out until it filled the tray. He-asws said: ‘Cut (the flow)! I cut (the flow of blood), and tied his-asws hand, and he-asws returned me to the room. I spent the night in it.
فَلَمَّا أَصْبَحْتُ وَ ظَهَرَتِ الشَّمْسُ دَعَانِي وَ أَحْضَرَ ذَلِكَ الطَّشْتَ وَ قَالَ سَرِّحْ فَسَرَّحْتُ فَخَرَجَ مِنْ يَدِهِ مِثْلَ اللَّبَنِ الْحَلِيبِ إِلَى أَنِ امْتَلَأَ الطَّشْتُ ثُمَّ قَالَ اقْطَعْ فَقَطَعْتُ وَ شَدَّ يَدَهُ وَ قَدَّمَ إِلَيَّ تَخْتَ ثِيَابٍ وَ خَمْسِينَ دِينَاراً وَ قَالَ خُذْ هَذَا وَ أَعْذِرْ وَ انْصَرِفْ
When it was morning and the sun appeared, he-asws called me, and presented that tray, and said: ‘Release!’ I released, and there emerged from his-asws hand like the yoghurt milk, until it filled the tray. Then he-asws said: ‘Cut (the flow)!’ I cut, and tied his-asws hand, and he-asws forwarded to me fifty dinars beneath a cloth and said: ‘Take this and excuse (me-asws), and leave’.
فَأَخَذْتُ وَ قُلْتُ يَأْمُرُنِي السَّيِّدُ بِخِدْمَةٍ قَالَ نَعَمْ تُحْسِنُ صُحْبَةَ مَنْ يَصْحَبُكَ مِنْ دَيْرِ الْعَاقُولِ
I took (that) and said, ‘The master had instructed me with the service’. He-asws said: ‘Yes. Be a good companion to the one who accompanies you from the Monastery of Al-Aqoul’.
فَصِرْتُ إِلَى بَخْتِيشُوعَ وَ قُلْتُ لَهُ الْقِصَّةَ فَقَالَ أَجْمَعَتِ الْحُكَمَاءُ عَلَى أَنَّ أَكْثَرَ مَا يَكُونُ فِي بَدَنِ الْإِنْسَانِ سَبْعَةُ أَمْنَانٍ مِنَ الدَّمِ وَ هَذَا الَّذِي حَكَيْتَ لَوْ خَرَجَ مِنْ عَيْنِ مَاءٍ لَكَانَ عَجَباً وَ أَعْجَبُ مَا فِيهِ اللَّبَنُ
I came to Bakhtishou and told the story to him. He said, ‘The wise ones are concurring upon that most of what can happen to be in the human body are seven Mann of blood (1 Mann = 40 kg.), and this which you are narrating, if spring water had come out it would have been strange, and even stranger is what is regarding the milk!’
فَفَكَّرَ سَاعَةً ثُمَّ مَكَثْنَا ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهَا نَقْرَأُ الْكُتُبَ عَلَى أَنْ نَجِدَ لِهَذِهِ الْفَصْدَةِ ذِكْراً فِي الْعَالَمِ فَلَمْ نَجِدْ ثُمَّ قَالَ لَمْ يَبْقَ الْيَوْمَ فِي النَّصْرَانِيَّةِ أَعْلَمُ بِالطِّبِّ مِنْ رَاهِبٍ بِدَيْرِ الْعَاقُولِ
He thought for a while. Then we remained for three days with its nights reading the books upon that we might find any mention of this vein-cutting (having occurred) in the world, but we could not find. Then he said, ‘There does not remain among the Christians, anyone more knowledgeable with the medicine than a Monk at Al-Aqoul Monastery’.
فَكَتَبَ إِلَيْهِ كِتَاباً يَذْكُرُ فِيهِ مَا جَرَى فَخَرَجْتُ وَ نَادَيْتُهُ فَأَشْرَفَ عَلَيَّ فَقَالَ مَنْ أَنْتَ قُلْتُ صَاحِبُ بَخْتِيشُوعَ قَالَ مَعَكَ كِتَابُهُ قُلْتُ نَعَمْ
He wrote a letter to him mentioned in it what has transpired. I went out and called out to him. He overlooked upon me. He said, ‘Who are you?’ I said, ‘Companion of Bakhtishou!’ He said, ‘Is there his letter with you?’ I said, ‘Yes!’
فَأَرْخَى لِي زِنْبِيلًا فَجَعَلْتُ الْكِتَابَ فِيهِ فَرَفَعَهُ وَ قَرَأَ الْكِتَابَ وَ نَزَلَ مِنْ سَاعَتِهِ فَقَالَ أَنْتَ الَّذِي فَصَدْتَ الرَّجُلَ قُلْتُ نَعَمْ قَالَ طُوبَى لِأُمِّكَ وَ رَكِبَ بَغْلًا وَ سِرْنَا
He lowered down a bag to me. I made the letter to be in it. He raised it and read the letter and descended immediately. He said, ‘Are you the one who cut the vein of the man?’ I said, ‘Yes’. He said, ‘Beatitude be for your mother!’, and he rode a mule, and we travelled.
فَوَافَيْنَا سُرَّ مَنْ رَأَى وَ قَدْ بَقِيَ مِنَ اللَّيْلِ ثُلُثُهُ قُلْتُ أَيْنَ تُحِبُّ دَارَ أُسْتَاذِنَا أَمْ دَارَ الرَّجُلِ قَالَ دَارَ الرَّجُلِ فَصِرْنَا إِلَى بَابِهِ قَبْلَ الْأَذَانِ الْأَوَّلِ فَفُتِحَ الْبَابُ وَ خَرَجَ إِلَيْنَا خَادِمٌ أَسْوَدُ وَ قَالَ أَيُّكُمَا رَاهِبُ دَيْرِ الْعَاقُولِ فَقَالَ أَنَا جُعِلْتُ فِدَاكَ فَقَالَ انْزِلْ
We arrived at Surmanrayy, and there remained from the night, a third of it. I said, ‘Where would you like, the door of our teacher or the door of the man?’ He said, ‘Door of the man’. We came to his-asws door before the (proclamation of) the first (dawn) Azaan. The door was opened, and a black servant came out to us and said, ‘Which of you two is Monk of the Monastery of Al-Aqoul?’ He said, ‘I am, may I be sacrificed for you!’ He said, ‘Descend!’
وَ قَالَ لِيَ الْخَادِمُ احْتَفِظْ بِالْبَغْلَيْنِ وَ أَخَذَ بِيَدِهِ وَ دَخَلَا فَأَقَمْتُ إِلَى أَنْ أَصْبَحْنَا وَ ارْتَفَعَ النَّهَارُ ثُمَّ خَرَجَ الرَّاهِبُ وَ قَدْ رَمَى ثِيَابَ النَّصْرَانِيَّةِ وَ لَبِسَ ثِيَابَ بَيَاضٍ وَ أَسْلَمَ
And the servant said to me, ‘Protect the two mules!’, and he held his hand and they entered. I stayed until it was morning and the day rose. Then the Monk came out, and he had thrown off the Christian (priestly) clothes and had worn white clothes and had become a Muslim.
فَقَالَ خُذْ بِي إِلَى دَارِ أُسْتَاذِكَ فَصِرْنَا إِلَى بَابِ بَخْتِيشُوعَ فَلَمَّا رَآهُ بَادَرَ يَعْدُو إِلَيْهِ فَقَالَ مَا الَّذِي أَزَالَكَ عَنْ دِينِكَ قَالَ وَجَدْتُ الْمَسِيحَ فَأَسْلَمْتُ عَلَى يَدِهِ قَالَ وَجَدْتَ الْمَسِيحَ
He said, ‘Take me to the house of your teacher!’ We came to the door of Bakhtishou. When he saw him, he rushed over to him. He said, ‘What is what which has removed you from your religion?’ He said, ‘I found the Messiah-as, so I became a Muslim upon his hands’. He said, ‘You found the Messiah-as?’
قَالَ وَ نَظِيرَهُ فَإِنَّ هَذِهِ الْفَصْدَةَ لَمْ يَفْعَلْهَا فِي الْعَالَمِ إِلَّا الْمَسِيحُ وَ هَذَا نَظِيرُهُ فِي آيَاتِهِ وَ بَرَاهِينِهِ ثُمَّ انْصَرَفَ إِلَيْهِ وَ لَزِمَ خِدْمَتَهُ إِلَى أَنْ مَاتَ.
He said, ‘And his-as match, for surely this vein-cutting, no one in the world had done it except the Messiah-as, and this one is his-as match in his-as Signs and his-as proofs!’ Then he left to go to him-asws and necessitated his-asws service until he died’’.[224]
103 الدَّعَائِمُ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: لَا بَأْسَ بِالْحُقْنَةِ لَوْ لَا أَنَّهَا تُعْظِمُ الْبَطْنَ.
(The book) ‘Al Da’aim’ –
From Rasool-Allah-saww having said: ‘There is no problem with the enema, had it not been that it enlarges the belly’’.[225]
Arabic is missing
And from Rasool-Allah-saww having said: ‘One who gets cupping done on the day of Wednesday or the day of Saturday, and is afflicted by the whiteness (vitiligo), so he should not blame except himself; and the cupping in the head is a healing from every illness; and the cures are four – the cupping, and the enema, and the waxing, and the vomiting.
104 وَ عَنْ رَسُولِ اللَّهِ ص قَالَ: مَنِ احْتَجَمَ يَوْمَ أَرْبِعَاءَ أَوْ يَوْمَ سَبْتٍ وَ أَصَابَهُ وَضَحٌ فَلَا يَلُمْ إِلَّا نَفْسَهُ وَ الْحِجَامَةُ فِي الرَّأْسِ شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ الدَّوَاءُ فِي أَرْبَعَةٍ الْحِجَامَةِ وَ الْحُقْنَةِ وَ النُّورَةِ وَ الْقَيْءِ فَإِذَا تَبَيَّغَ الدَّمُ بِأَحَدِكُمْ فَلْيَحْتَجِمْ فِي أَيِّ الْأَيَّامِ كَانَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَسْتَخِرِ اللَّهَ وَ يُصَلِّي عَلَى النَّبِيِّ ص.
Whenever the blood agitates with one of you, so let him get cupping done in whichever day it may be and let him recite Ayat Al-Kursy (2:255), and let him seek the Choice of Allah-azwj (Al-Istikhara) and send Salawaat upon the Prophet-saww’’.[226]
105 وَ قَالَ لَا تُعَادُوا الْأَيَّامَ فَتُعَادِيَكُمْ وَ إِذَا تَبَيَّغَ الدَّمُ بِأَحَدِكُمْ فَلْيُهَرِقْهُ وَ لَوْ بِمِشْقَصٍ.
And he-asws said: ‘Do not be inimical to the days for they will be inimical to you, and whenever the blood agitates with one of you, let him shed it, even with a scissor’’.[227]
106 الْفِرْدَوْسُ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: فِي الْجُمُعَةِ سَاعَةٌ لَا يُوَافِقُهَا رَجُلٌ يَحْتَجِمُ فِيهَا إِلَّا مَاتَ.
(The book) ‘Al Firdows’ –
‘From Al-Husayn Bin Ali-asws having said: ‘During the Friday there is a time, no man would accord it with cupping during it except he would die’’.[228]
107 وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ص قَالَ: فِي الْحَجْمِ شِفَاءٌ.
And from Jabir Bin Abdullah,
‘From the Prophet-saww having said: ‘There is healing in the cupping’’.[229]
فوائد
BENEFITS (Ahadeeth only)
الأولى
The First –
رَوَى الْخَطَّابِيُّ فِي كِتَابِ أَعْلَامِ الْحَدِيثِ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: الشِّفَاءُ فِي ثَلَاثَةٍ شَرْبَةِ عَسَلٍ وَ شَرْطَةِ مِحْجَمٍ وَ كَيَّةٍ بِنَارٍ وَ أَنْهَى أُمَّتِي عَنِ الْكَيِّ.
It is reported by Al-Khataby in the book ‘A’lam Al-Hadeeth’, by his chain from Ibn Abbas that Rasool-Allah-saww said: ‘The healing is in three – drinking the honey, and slashing by the cupper, and heat treatment by the fire, and I-saww forbid my-saww community from the heat-treatment (by the fire)’’.[230]
الثانية
The second
رَوَى الْخَطَّابِيُّ أَيْضاً عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ خَيْرٌ فَفِي شَرْطَةِ حَجْمٍ أَوْ شَرْبَةِ عَسَلٍ أَوْ لَذْعَةٍ بِنَارٍ تُوَافِقُ الدَّاءَ وَ مَا أُحِبُّ أَنْ أَكْتَوِيَ.
It is reported by Al Khataby as well, from Jabir Bin Abdullah who said,
‘I heard the Prophet-saww saying: ‘If there was anything good from your medicines, it is in the slash of the cupping, or drinking honey, or stinging by the fire corresponding to the illness, and I-saww do not like if you were to have heat-treatment (by the fire)’’.[231]
و الثالثة
The third
وَ أَخْرَجَ أَبُو دَاوُدَ مِنْ حَدِيثِ أَبِي بَكْرَةَ أَنَّهُ كَانَ يَكْرَهُ الْحِجَامَةَ يَوْمَ الثَّلَاثَاءِ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ: يَوْمُ الثَّلَاثَاءِ يَوْمُ الدَّمِ وَ فِيهِ سَاعَةٌ لَا يَرْقَأُ فِيهَا.
And Abu Dawood extracted from a Hadeeth of Abu Bakrah that he used to dislike the cupping on the day of Wednesday, and he said that Rasool-Allah-saww said: ‘The day of Wednesday is the day of blood, and in it is a time, one should not cut a vein during it’’.[232]
وَ وَرَدَ فِي عَدَدٍ مِنَ الشَّهْرِ أَحَادِيثُ مِنْهَا مَا أَخْرَجَهُ أَبُو دَاوُدَ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ رَفَعَهُ مَنِ احْتَجَمَ بِسَبْعَ عَشْرَةَ وَ تِسْعَ عَشْرَةَ وَ إِحْدَى وَ عِشْرِينَ كَانَ شِفَاءً لِكُلِّ دَاءٍ.
And Ahadeeth have referred regarding the number of the months, from these is what Abu Dawood has extracted from a Hadeeth by Abu Hureyra (well-known fabricator), raising it: ‘One who gets cupping done on the seventieth, and nineteenth, and twenty-first, would be healed from every illness’’.[233]
[1] Bihar Al Anwaar – V 59 The book of creation – Ch 49 H 1
[2] Bihar Al Anwaar – V 59 The book of creation – Ch 49 H 2
[3] Bihar Al Anwaar – V 59 The book of creation – Ch 49 H 3
[4] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 1
[5] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 2
[6] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 3 a
[7] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 3 b
[8] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 4
[9] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 5
[10] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 6
[11] to burn (something, such as a wound) with heat or a chemical substance in order to destroy infected tissue.
[12] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 7
[13] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 8
[14] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 9
[15] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 10
[16] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 11
[17] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 12
[18] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 13
[19] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 14
[20] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 15
[21] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 16
[22] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 17
[23] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 18
[24] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 19
[25] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 20
[26] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 21
[27] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 22
[28] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 23
[29] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 24
[30] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 25 a
[31] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 25 b
[32] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 25 c
[33] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 26
[34] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 27 a
[35] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 27 b
[36] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 28
[37] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 29
[38] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 30
[39] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 31
[40] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 32
[41] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 33
[42] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 34
[43] Bihar Al Anwaar – V 59 The book of creation – Ch 50 H 35
[44] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 1
[45] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 2
[46] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 3
[47] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 4
[48] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 5 a
[49] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 5 b
[50] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 5 c
[51] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 6
[52] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 7
[53] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 8
[54] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 9
[55] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 10
[56] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 11
[57] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 12
[58] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 13
[59] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 14
[60] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 15
[61] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 16
[62] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 17
[63] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 18
[64] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 19
[65] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 20
[66] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 21
[67] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 22
[68] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 23
[69] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 24
[70] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 25
[71] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 26
[72] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 27
[73] Bihar Al Anwaar – V 59 The book of creation – Ch 52 H 28
[74] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 1
[75] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 2
[76] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 3
[77] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 4
[78] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 5 a
[79] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 5 b
[80] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 6
[81] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 7 a
[82] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 7 b
[83] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 8
[84] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 9 a
[85] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 9 b
[86] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 10
[87] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 11
[88] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 12
[89] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 13 a
[90] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 13 b
[91] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 13 c
[92] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 13 d
[93] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 14
[94] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 15
[95] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 16
[96] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 17
[97] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 18
[98] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 19
[99] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 20
[100] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 21
[101] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 22
[102] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 23
[103] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 24
[104] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 25
[105] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 26
[106] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 27
[107] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 28
[108] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 29
[109] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 30
[110] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 31
[111] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 32
[112] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 33
[113] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 34
[114] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 35 a
[115] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 35 b
[116] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 35 c
[117] Bihar Al-Anwaar – V 59 The book of creation – Ch 53 H 36
[118] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 1
[119] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 2
[120] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 3
[121] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 4
[122] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 5
[123] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 6
[124] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 7
[125] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 8
[126] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 9
[127] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 10
[128] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 11 a
[129] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 11 b
[130] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 12
[131] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 13
[132] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 14
[133] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 15
[134] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 16
[135] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 17
[136] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 18
[137] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 19
[138] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 20 a
[139] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 21
[140] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 22
[141] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 23
[142] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 24
[143] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 25
[144] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 26
[145] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 27
[146] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 28
[147] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 29
[148] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 30
[149] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 31 a
[150] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 31 b
[151] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 31 c
[152] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 32
[153] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 33
[154] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 34
[155] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 35
[156] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 36
[157] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 37
[158] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 38
[159] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 39 a
[160] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 39 b
[161] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 40
[162] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 41
[163] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 42
[164] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 43
[165] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 44
[166] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 45
[167] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 46
[168] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 47
[169] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 48
[170] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 49
[171] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 50
[172] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 51
[173] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 52
[174] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 53
[175] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 54
[176] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 55
[177] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 56
[178] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 57
[179] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 58
[180] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 59
[181] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 60
[182] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 61
[183] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 62
[184] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 63
[185] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 64
[186] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 65
[187] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 66
[188] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 67
[189] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 68
[190] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 69
[191] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 70
[192] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 71
[193] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 72
[194] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 73
[195] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 74
[196] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 75
[197] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 76
[198] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 77
[199] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 78
[200] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 79
[201] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 80
[202] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 81
[203] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 82
[204] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 83
[205] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 84 a
[206] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 84 b
[207] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 85
[208] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 86
[209] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 87
[210] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 88
[211] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 89
[212] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 90
[213] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 91
[214] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 92
[215] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 93
[216] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 94
[217] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 95
[218] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 96
[219] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 97
[220] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 98
[221] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 99
[222] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 100
[223] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 101
[224] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 102
[225] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 103
[226] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 104
[227] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 105
[228] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 106
[229] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 107
[230] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 107 – Benefit 1
[231] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 107 – Benefit 2
[232] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 107 – Benefit 3 a
[233] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 107 – Benefit 3 b