ج 61
Volume 61
Part 1 out of 2
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 1 عموم أحوال الحيوان و أصنافها
CHAPTER 1 – GENERAL SITUATIONS OF THE ANIMALS AND THEIR TYPES
الآيات
The Verses –
الأنعام وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ وَ لا طائِرٍ يَطِيرُ بِجَناحَيْهِ إِلَّا أُمَمٌ أَمْثالُكُمْ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ ثُمَّ إِلى رَبِّهِمْ يُحْشَرُونَ
(Surah) Al Anaam: And there is no animal in the earth nor a bird flying with its two wings except they are communities similar to yours. We have not neglected in the Book of anything; then to their Lord they shall be gathering [6:38].
النحل وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ
(Surah) Al Nahl: And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals [16:49].
و قال تعالى أَ لَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّراتٍ فِي جَوِّ السَّماءِ ما يُمْسِكُهُنَّ إِلَّا اللَّهُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
And the Exalted: Are they not looking at the birds controlled in the atmosphere of the sky? What is withholding them except Allah? Surely in that are Signs for a believing people [16:79].
الأنبياء وَ سَخَّرْنا مَعَ داوُدَ الْجِبالَ يُسَبِّحْنَ وَ الطَّيْرَ وَ كُنَّا فاعِلِينَ
(Surah) Al Anbiya: and We Subdued the mountains and the birds to Glorify with Dawood; and We were the Doers [21:79].
النور أَ لَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ وَ اللَّهُ عَلِيمٌ بِما يَفْعَلُونَ
و قال تعالى وَ اللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ ماءٍ فَمِنْهُمْ مَنْ يَمْشِي عَلى بَطْنِهِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى رِجْلَيْنِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى أَرْبَعٍ يَخْلُقُ اللَّهُ ما يَشاءُ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
النمل وَ قالَ يا أَيُّهَا النَّاسُ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْءٍ إِنَّ هذا لَهُوَ الْفَضْلُ الْمُبِينُ
(Surah) Al Naml: ‘O you people! We have been Taught the speech of the birds and have been Given from all things. Surely, this is the clear Grace’ [27:16].
وَ حُشِرَ لِسُلَيْمانَ جُنُودُهُ مِنَ الْجِنِّ وَ الْإِنْسِ وَ الطَّيْرِ فَهُمْ يُوزَعُونَ
And there were assembled for Suleyman, his armies from the Jinn, and the human beings, and the birds, and they were arranged in rows [27:17].
حَتَّى إِذا أَتَوْا عَلى وادِ النَّمْلِ قالَتْ نَمْلَةٌ يا أَيُّهَا النَّمْلُ ادْخُلُوا مَساكِنَكُمْ لا يَحْطِمَنَّكُمْ سُلَيْمانُ وَ جُنُودُهُ وَ هُمْ لا يَشْعُرُونَ
Until when they came to the valley of the ants, and ant said, ‘O you ants! Enter into your dwellings lest Suleyman and his armies trample you while they are unaware!’ [27:18].
إلى قوله تعالى وَ تَفَقَّدَ الطَّيْرَ فَقالَ ما لِيَ لا أَرَى الْهُدْهُدَ أَمْ كانَ مِنَ الْغائِبِينَ
Up to Words of the Exalted: And he surveyed the birds, so he said, ‘What is the matter I cannot see the hoopoe, or was it from the absentees? [27:20].
لَأُعَذِّبَنَّهُ عَذاباً شَدِيداً أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطانٍ مُبِينٍ
I will either punish it with a severe punishment, or I shall slaughter it, or it should come to me with a clear authorisation’ (for its absence) [27:21].
فَمَكَثَ غَيْرَ بَعِيدٍ فَقالَ أَحَطْتُ بِما لَمْ تُحِطْ بِهِ وَ جِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ
But he (hoopoe) did not remain (absent) for long, and it said, ‘I have encompassed what you did not encompass with, and I come to you from Saba with certain news [27:22].
إلى قوله سبحانه قال سَنَنْظُرُ أَ صَدَقْتَ أَمْ كُنْتَ مِنَ الْكاذِبِينَ
Up to Words of the Glorious: He said: ‘We shall see whether you speak the truth, or you are from the liars [27:27].
اذْهَبْ بِكِتابِي هذا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ ما ذا يَرْجِعُونَ
Go with this letter of mine and cast it to them, then turn back from them and see what their response is [27:28].
العنكبوت وَ كَأَيِّنْ مِنْ دَابَّةٍ لا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُها وَ إِيَّاكُمْ وَ هُوَ السَّمِيعُ الْعَلِيمُ
(Surah) Al Ankabout: And how many a creature cannot carry its sustenance (so) Allah Sustains it and you, and He is the Hearing, the Knowing [29:60].
لقمان وَ بَثَّ فِيها مِنْ كُلِّ دابَّةٍ
(Surah) Luqman-as – and Sent therein every (kind of) animal; and We Send down water from the sky, so We Grow therein from every noble pair [31:10].
ص وَ الطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ
(Surah) Suad: And the birds gathered, all responding to him [38:19].
الزخرف وَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها
(Surah) Zukhruf: And the One Who Created the pairs, all of them, [43:12].
الجاثية وَ فِي خَلْقِكُمْ وَ ما يَبُثُّ مِنْ دابَّةٍ آياتٌ لِقَوْمٍ يُوقِنُونَ
(Surah) Al Jasiya: And in your (own) creation, and what He Spread out from animals, there are Signs for a people who are certain [45:4].
الملك أَ وَ لَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صافَّاتٍ وَ يَقْبِضْنَ ما يُمْسِكُهُنَّ إِلَّا الرَّحْمنُ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ
(Surah) Al Mulk – Or do they not look at the birds above them, spreading (their wings) and folding them? What withholds them except the Beneficent? He is Sees all things [67:19].
التكوير وَ إِذَا الْوُحُوشُ حُشِرَتْ
(Surah) Al Takweer: And when the wild beasts are gathered [81:5].
الفيل أَ لَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحابِ الْفِيلِ إلى آخر السورة.
(Surah) Al Feel: Did you not see how your Lord Dealt with the owners of the elephant? [105:1] – up to the end of the Chapter.
تفسير
(Forbidden) Tafseer (opinionated)
قال الطبرسي قدس سره في قوله تعالى وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ أي ما من حيوان يمشي على وجه الأرض وَ لا طائِرٍ يَطِيرُ بِجَناحَيْهِ جمع بهذين اللفظين جميع الحيوانات لأنها لا تخلو أن تكون تطير بجناحيه أو تدب
Al-Tabarsi, may his soul be sanctified, regarding Words of the Exalted: And there is no animal in the earth – i.e., there is no animal walking upon the surface of the earth – nor a bird flying with its two wings [6:38] – He-azwj Combined with these two Words, entirety of the animals because they cannot be devoid of either happening to fly with its wings or crawling (walking).
و إنما قال يَطِيرُ بِجَناحَيْهِ للتوكيد و رفع اللبس لأن القائل قد يقول طر في حاجتي أي أسرع فيها أو لأن السمك تطير في الماء و لا جناح لها و إنما خرج السمك عن الطائر لأنه من دواب البحر و إنما أراد تعالى ما في الأرض و ما في الجو
And rather He-azwj Said: ‘flying with its two wings [6:38] for the emphasis and raising the doubts, because the speaker says, ‘He flew regarding my need’, i.e., was quick regarding it, or because the fish ‘flies’ in the water, and there is no wing for it, and rather the fish is outside from the fliers because it is from creatures of the sea, and rather the Exalted Intended whatever is in the earth and whatever is in the air.
و أقول قيل إنها تشمل الحيتان أيضا إما بدخولها في الأول لأنها تدب في الماء أو في الثاني و لا يخفى بعدهما.
And I (Majlisi) am saying, ‘It is said it includes the fishes as well, either including it in the first, because it crawls in the water, or in the second, and it is not hidden after them’.
و قال الرازي في قوله إِلَّا أُمَمٌ أَمْثالُكُمْ قال الفراء يقال كل صنف من البهائم أمة و جاء في الحديث لو لا أن الكلاب أمة تسبح لأمرت بقتلها فجعل الكلاب أمة
And Al Razi said regarding His-azwj Words: except they are communities similar to yours. [6:38], ‘Al Fara’a said, ‘It is said, every type from the beasts is a community, and it has come in the Hadeeth: ‘Had the dogs not been a community (from the communities) glorifying (Allah-azwj), there would have been a Command with killing them. So the dogs are made to be a community.
إذا ثبت هذا فنقول الآية دلت على أن هذه الدواب و الطيور أمثالنا و ليس فيها ما يدل على أن هذه المماثلة في أي المعاني حصلت و لا يمكن أن يقال المراد حصول المماثلة من كل الوجوه و إلا لكان يجب كونها أمثالنا في الصورة و الصفة و الخلقة و ذلك باطل
When this is proven, we say the Verse evidence’s upon that these animals and birds are like us, and there isn’t in it what could evidence upon that these similarities have occurred in whichever of the meanings achieved, nor is it possible that it can be said that the intent is the result of the similarities from all aspects, or else it would have obligated their being our like in the image, and the description, and the manners, and that is false.
فظهر أنه لا دلالة في الآية على أن تلك المماثلة حصلت في أي الأحوال و الأمور فاختلف الناس في تفسير الأمر الذي حكم الله فيه بالمماثلة بين البشر و بين الدواب و الطيور
It is apparent that there is no evidence in the Verse upon that these similarities are resultant in whichever of the situations and the affairs. The people differed regarding the interpretation of the Commanded which Allah-azwj has Judged in with the similarities between the humans and the animals and the bird.
و ذكروا فيه أقوالا. الأول نقل الواحدي عن ابن عباس أنه قال يريد يعرفونني و يوحدونني و يسبحونني و يحمدونني
And they have mentioned (various) words regarding it. The first, Al-Wahidy has transmitted from Ibn Abbas that he said, ‘He-azwj Intended, ‘Recognise Me-azwj, and profess My-azwj Oneness, and Glorify Me‑azwj, and Praise Me-azwj’.
و إلى هذا القول ذهبت طائفة عظيمة من المفسرين و قالوا إن هذه الحيوانات تعرف الله و تحمده و تسبحه و احتجوا عليه بقوله وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ و بقوله في صفة الحيوانات كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ و لأنه تعالى خاطب النمل و الهدهد.
And to this word went a large group of the interpreters, and they said, ‘The animals recognise Allah‑azwj, and praise Him-azwj, and glorify him-azwj’, and they argued upon it by His-azwj Words: and there is nothing except it Glorifies with His Praise, [17:44]; and by His-azwj Words: Each has known its Salat and its Glorification, [24:41], and because the Exalted the ant and the Hoopoe’.
و عن أبي الدرداء قال أبهمت عقول البهم عن كل شيء إلا أربعة أشياء معرفة الإله و طلب الرزق و معرفة الذكر و الأنثى و تهيأ كل واحد منهما لصاحبه.
And from Abu Al-Darda’a who said, ‘The intellects of the beasts are vague about all things except four things – recognising the God-azwj, and seeking the sustenance, and recognising the male and the female, and each one of them is prepared for its companion’.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ قَتَلَ عُصْفُوراً عَبَثاً جَاءَ يَوْمَ الْقِيَامَةِ يَعِجُّ إِلَى اللَّهِ تَعَالَى يَقُولُ يَا رَبِّ إِنَّ هَذَا قَتَلَنِي عَبَثاً لَمْ يَنْتَفِعْ بِي وَ لَمْ يَدَعْنِي فَآكُلَ مِنْ حُشَارَةِ الْأَرْضِ.
And it is reported from the Prophet-saww having said: ‘One who kills a sparrow in vain, it would come on the Day of Qiyamah clamouring to Allah-azwj the Exalted Saying, ‘O Lord-azwj! This one killed me in vain! He did not benefit with me and did not leave me to eat from the insects of the earth!’’
الثاني أن المراد كونها أمثالكم في كونها أمما و جماعات و في كونها مخلوقة بحيث يشبه بعضها بعضا و يأنس بعضها ببعض و يتوالد بعضها من بعض إلا أن للسائل أن يقول حمل الآية على هذا الوجه لا يفيد فائدة معتبرة إذ معلوم لكل أحد كونها كذلك.
The second is, the intent is their being similar to us in their being a community and a group, and in their being creatures whereby they resemble each other, and cordial with each other, and procreate from each other, except that for the questioner is that he can say, ‘The Verse carrying upon this aspect does not produce any significant benefit when it is known that every one, their being is like that’.
الثالث أن المراد أنها أمثالنا في أن دبرها الله تعالى و خلقها و تكفل برزقها و هذا يقرب من القول الثاني فيما ذكر.
The third is that the intent is, these are similar to us in that Allah-azwj the Exalted has Arranged them, and Created them, and is Responsible for their sustenance, and this is the closer to the second word regarding what we mentioned.
الرابع أن المراد أنه تعالى كما أحصى في الكتاب كل ما يتعلق بأحوال البشر من العمر و الرزق و الأجل و السعادة و الشقاوة فكذلك أحصى في الكتاب جميع هذه الأحوال في حق كل الحيوانات
The fourth is that the intent is that just as the Exalted has Counted in the Book, all what is related with the situations of the human beings, from the age, and the sustenance, and the term, and the happiness, and the misery, so like that He-azwj has Counted in the Book entirety of these situations in the right of all animals.
قالوا و الدليل عليه قوله تعالى ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ
They said, ‘And the evidence upon it are Words of the Exalted: We have not neglected in the Book of anything; [6:38].
و الخامس أنه أراد تعالى أنها أمثالها في أنها تحشر يوم القيامة و توصل إليها حقوقها كما رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ يُقْتَصُّ لِلْجَمَّاءِ مِنَ الْقَرْنَاءِ.
And the fifth is that the Exalted Intended similarities to us in that these would be Resurrected on the Day of Qiyamah, and their rights would reach them just as is reported from the Prophet-saww having said: ‘All of the pairs would be Recompensed’’.
السادس ما رواه الخطابي عن سفيان بن عيينة أنه لما قرأ هذه الآية قال ما في الأرض آدمي إلا و فيه شبه من بعض البهائم فمنهم من يقدم إقدام الأسد و منهم من يعدو عدو الذئب و منهم من ينبح نباح الكلب و منهم من يتطوسكفعل الطاوس و منهم من يشبه الخنزير
The sixth is what Al-Khataie has reported from Sufyan Bin Uyayna when he recited this Verse, said, ‘There is no human being in the earth except an in him is a resemblance from one of the beasts. From them is one who advance like advancing of a lion, and from them is one who attacks the attacking of a wolf, and from them is one who barks the barking of a dog, and from them is one who treads like the treading of a a peacock, and from them is one who resembles a pig.
فإنه لو ألقي إليه الطعام الطيب تركه و إذا أقام الرجل عن رجيعة ولغت فيه و كذلك نجد من الآدميين من لو سمع خمسين حكمة لم يحفظ واحدة منها فإن أخطأت مرة واحدة حفظها و لم يجلس مجلسا إلا رواه عنه.
If the good food is cast to it, it would leave it, and when the man stands returning, it licks it, and like that we find from the human beings. There is one who, if he were to hear fifty judgments, he would not memorise one of these, and if he errs once, he will memorise it, and he would not sit in a gathering except they report from him’.
ثم قال فاعلم يا أخي أنك إنما تعاشر البهائم و السباع فبالغ في الاحتراز.
Then he said, ‘Know, O my brother! But rather, you are co-habiting (in the earth) with the beasts and the predators, so be very careful’.
ثم قال ذهب القائلون بالتناسخ إلى أن الأرواح البشرية إن كانت سعيدة مطيعة لله موصوفة بالمعارف الحقة و بالأخلاق الطاهرة فإنها بعد موتها تنقل إلى أبدان الملوك
Then he said, ‘The speaker went with the reincarnation to that the human soul, if he was fortunate, obedient to Allah-azwj, described with having recognised the realities, and with the clean morals, so after its death it would be transferred to the bodies of the kings.
فربما قالوا إنها تنقل إلى مخالطة عالم الملائكة و إن كانت شقية جاهلة عاصية فإنها تنقل إلى أبدان الحيوانات و كلما كانت تلك الأرواح أكثر شقاوة و استحقاقا للعذاب نقلت إلى بدن حيوان أخس و أكثر تعبا و شقاء
Sometimes they said these are transferred to mingle in the world of the Angels, and if he was wretched, ignorant, disobedient, he would be transferred to the bodies of the animals; and every time these souls were more wretched and deserving of the Punishment, would be transferred to the bodies of worse animals, and to more toil and misery.
و احتجوا على صحة قولهم بهذه الآية فقالوا صريح هذه الآية يدل على أنه لا دابة و لا طير إلا و هي أمم أمثالنا و لفظ المماثلة يقتضي حصول المساواة في جميع الصفات الذاتية و أما الصفات العرضية المفارقة فالمساواة فيها غير معتبرة في حصول المماثلة.
And they argued upon the correctness of their word with this Verse. They said, ‘This Verse explicity evidence’s upon that there is neither any animal, nor bird, except and it is a community similar to us’, and the word ‘similar’ requires the sameness in entirety of the subjective attributes, and as for the paradoxical episodic attributes, the sameness in it is not considered in the occurrence of the similarities.
ثم إن القائلين بهذا القول زادوا عليه و قالوا قد ثبت بهذا أن أرواح جميع الحيوانات عارفة بربها و عارفة بما تحصل لها من السعادة و الشقاوة و أن الله تعالى أرسل إلى كل جنس منها رسولا من جنسها.
Then the speaker of this word increased upon it and said, ‘It has been proved by this that the souls of the entirety of the animals recognise their Lord-azwj and recognise what is the result for them, from being fortunate and the misery, and that Allah-azwj the Exalted has Sent a Messenger to every species from their own species’.
و احتجوا عليه بأنه ثبت بهذه الآية أن الدواب و الطيور أمم ثم إنه تعالى قال وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ و ذلك تصريح بأن لكل طائفة من هذه الحيوانات رسولا أرسله الله إليه ثم أكدوا ذلك بقصة الهدهد و النمل و سائر القصص المذكورة في القرآن.
And they argue upon it by, that this Verse proves that the animals and the bird are communities. Then the Exalted has Said: and there is no community except a warner has been among them [35:24], and that is explicit that in every group from these animals, there is a Messenger Allah-azwj has Sent to. Then they emphasise that with the story of the Hoopoe, and the ants, and rest of the stories Mentioned in the Quran.
و اعلم أن القول بالتناسخ قد أبطلناه بالدلائل الجيدة في علم الأصول و أما هذه الآية فقد ذكرنا أنه يكفي في ضبط حصول المماثلة في بعض الأمور المذكورة فلا حاجة إلى إثبات ما ذكره أهل التناسخ انتهى.
And know that the word with the reincarnation, we have invalidated it with the good evidence(s) in the knowledge of the origins. And as for this Verse, we have mentioned that is sufficient for the occurrence of the resultant similarities in some of the mentioned matters, so there is no need to prove what the people of the reincarnation have mentioned’ – end.
و قال الطبرسي رحمه الله إِلَّا أُمَمٌ أي أصناف مصنفة تعرف بأسمائها يشتمل كل صنف على العدد الكثير عن مجاهد
And Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘except they are communities [6:38] – i.e., types classified known by their name including every type upon the large numbers – from Mujahid.
أَمْثالُكُمْ قيل يريد أشباهكم في إبداع الله إياها و خلقه لها و دلالته على أن لها صانعا
similar to yours. [6:38] – It is said, ‘The intent are your resemblances, in Allah-azwj having Begun these, and His-azwj Creation of these, and it’s evidence is upon that there is a Maker for these’.
و قيل إنما مثلت الأمم من غير الناس بالناس في الحاجة إلى مدبر يدبرهم في أغذيتهم و أكلهم و لباسهم و نومهم و يقظتهم و هدايتهم إلى مراشدهم إلى ما لا يحصى كثرة من أحوالهم و مصالحهم و أنهم يموتون و يحشرون و بين بهذا أنه لا يجوز للعباد أن يتعدوا في ظلم شيء منها فإن الله خالقها و المنتصف لها.
And it is said, ‘But rather that nations other than people were represented by people in need of a Mastermind who would direct them in their food, eating, clothing, sleep, vigilance, and guidance to their guides to an incalculable number of their conditions and interests, and that they were dying and resurrected. They transgress in the wrongdoing of something of it, for God is its creator and the middle one.
ثم قال في قوله سبحانه إِلى رَبِّهِمْ يُحْشَرُونَ معناه يحشرون إلى الله بعد موتهم يوم القيامة كما يحشر العباد فيعوض الله تعالى ما يستحق العوض منها و ينتصف لبعضها من بعض.
Then he said regarding Words of the Glorious: then to their Lord they shall be gathering [6:38], ‘It’s meaning is, they would be gathering to Allah-azwj after their deaths, on the Day of Qiyamah, so Allah-azwj the Exalted would Compensate whoever from these deserves the compensation, and justice would be done to each other’.
و فيما رووه عن أبي هريرة أنه قال يحشر الله الخلق يوم القيامة البهائم و الدواب و الطير و كل شيء فيبلغ من عدل الله تعالى يومئذ أن يأخذ للجماء من القرناء ثم يقول كوني ترابا فلذلك يقول الكافر يا لَيْتَنِي كُنْتُ تُراباً
And among what is reported from Abu Hureyra (well-known fabricator) is he said, ‘Allah-azwj will Gather the creatures on the Day of Qiyamah – the beasts, and the animals, and the birds, and all things. On that Day, the Justice of Allah-azwj will reach extensively to the gathering of the pairs. Then He-azwj will Say: “Be dust!” For that (reason), the Kafir would be saying, ‘O! I wish I was dust!’ [78:40].
وَ عَنْ أَبِي ذَرٍّ قَالَ: بَيْنَا أَنَا عِنْدَ رَسُولِ اللَّهِ ص إِذَا انْتَطَحَتْ عَنْزَانِ فَقَالَ النَّبِيُّ ص أَ تَدْرُونَ فِيمَ انْتَطَحَا فَقَالُوا لَا نَدْرِي قَالَ لَكِنَّ اللَّهَ يَدْرِي وَ سَيَقْضِي بَيْنَهُمَا وَ عَلَى هَذَا فَإِنَّمَا جُعِلَتْ أَمْثَالَنَا فِي الْحَشْرِ وَ الْقِصَاصِ.
And from Abu Zarr-ra who said, ‘While I was in the presence of Rasool-Allah-saww when two goats head butted. The Prophet-saww said: ‘Do you know regarding what they are head butting?’ They said, ‘We do not know’. He-saww said: ‘But Allah-azwj Knows, and He-azwj will be Judging between them’ – (words of Al-Tabarsi), ‘And based upon this, rather they would be similar to us during the Resurrection and the retaliation’.
و استدلت جماعة من أهل التناسخ بهذه الآية على أن البهائم و الطيور مكلفة لقوله أُمَمٌ أَمْثالُكُمْ و هذا باطل لأنا قد بينا أنها من أي جهة تكون أمثالنا و لو وجب حمل ذلك على العموم لوجب أن تكون أمثالنا في كونها على مثل صورنا و هيئاتنا و خلقتنا و أخلاقنا فكيف يصح تكليف البهائم و هي غير عاقلة و التكليف لا يصح إلا مع كمال العقل انتهى.
And a group from the people (believers in) reincarnation have inferred by this Verse upon that the beasts and the birds, are encumbered to His-azwj Words: are communities similar to yours. [6:38]; and this is false because we have explained from which aspect, they happen to be similar to us, and if it obliges to carry that upon the generality, it will oblige that they would be similar to us in their being upon a likeness of our face, and our appearance, and our physique, and our manners. So how can it be correct, the encumberment of the beasts, and these are not intellectual, and the encumberment is not correct except with perfection of the intellect’ – end.
و قال الرازي للفضلاء فيه قولان. الأول أنه تعالى يحشر البهائم و الطيور لإيصال الأعواض إليها و هو قول المعتزلة و ذلك لأن إيصال الآلام إليها من غير سبق جناية لا يحسن إلا للعوض و لما كان إيصال العوض إليها واجبا فالله تعالى يحشرها ليوصل تلك الأعواض إليها.
And Al Razi said, ‘There are two words for the remainder. The first is that the Exalted will Resurrest the beasts and the birds in order to deliver the compensation to them, and it is the word of the Mu’tazilites, and that is because delivering the pains to them from without a crime having preceded is not good except for the compensation, and when delivering the compensation to them is Obligatory upon Allah-azwj the Exalted, for Delivering these compensations to them.
و القول الثاني قول أصحابنا إن الإيجاب على الله تعالى محال بل الله يحشرها بمجرد الإرادة و المشية و مقتضى الإلهية.
And the second word is the word of our companions that the Obligation upon Allah-azwj the Exalted is impossible, but Allah-azwj will Resurrect them Resurrect them due to mere Will, and the Desire, and requirement of the Divinity.
و احتجوا على أن القول بوجوب العوض على الله تعالى باطل بأمور.
And they have argued upon that the word of obligating the compensation upon Allah-azwj, is false with (various) matters.
الأول أن الوجوب عبارة عن كونه مستلزما للذم عند الترك و كونه تعالى مستلزما للذم محال لأنه كامل لذاته و الكامل لذاته لا يعقل كونه مستحقا للذم بسبب أمر منفصل لأن ما يكون لازما بالذات لا يبطل عند عروض أمر من الخارج.
The first is that the Obligation is that the obligation is an expression about His-azwj being necessitating for the condemnation during the neglect, and His-azwj being necessitated for the condemnation is impossible, because He-azwj is Perfect of His-azwj Self, and the One Perfect of His Self, His-azwj being deserving of the condemnation due to a cause of a separate matter, because whatever happens to be necessitated with the self cannot be nullified during presentation of a matter from the outside.
الثاني أنه لو حسن إيصال الضرر إلى الغير لأجل العوض لوجب أن يحسن منا إيصال المضار إلى الغير لأجل التزام العوض من غير رضاه و ذلك باطل فثبت أن القول بالعوض باطل.
The second is that if it is good to communicate the damage to a third party for the sake of compensation, it is necessary for us to improve the delivery of the harm to others for the sake of the compensation being committed without His-azwj Consent, and that is false, so it has been proven that the statement about compensation is invalid.
إذا عرفت هذا فلنذكر بعض التفاريع الذي ذكرها القاضي في هذا الباب.
When you know this, so we shall mention some of the interpretations which Al Qazi has mentioned regarding this subject.
الأول قال كل حيوان استحق العوض عن الله مما لحقه من الآلام و كان ذلك العوض لم يصل إليه في الدنيا فإنه يجب على الله حشره في الآخرة ليوفر عليه العوض و الذي لا يكون كذلك فإنه لا يجب حشره عقلا إلا أنه تعالى أخبر أنه يحشر الكل فمن حيث السمع يقطع بذلك
The first he said, ‘Every animal is deserving the compensation from Allah-azwj due to what it had faced from the pains, and that compensation had not arrived to it in the world, so it obligates upon Allah‑azwj to Resurrect it in the Hereafter in order to fulfill the compensation upon it, and the one who does not happen to be like that, it is not obliged to Resurrect it, by intellect, except that He-azwj the Exalted has Informed that He-azwj will be Resurrecting all. So in terms of the hearing, it is conclusive with that’.
و إنما قلنا إن في الحيوانات من لا يستحق العوض البتة لأنه ربما بقيت مدة حياتها مصونة عن الآلام ثم إنه تعالى يميتها من غير إيلام أصلا فإنه لم يثبت بالدليل أن الموت لا بد و أن يحصل معه شيء من الآلام و على هذا التقدير فإنه لا يستحق العوض البتة.
And rather, we say that among the animals there is one who does not deserve the compensation anyway, because sometimes it remains for a period of its lifespan protected from the pains originally, for it has not been proven with the evidence that the death, there is no escape from something from the pain to result with it; and based upon this assessment, it is not deserving the compensation anyway.
الثاني كل حيوان أذن الله في ذبحه فالعوض على الله و هي على أقسام. منها ما أذن في ذبحها لأجل الأكل و منها ما أذن في ذبحها لأجل كونها مؤذية مثل السباع العادية و الحشرات المؤذية و منها ما أوذي بالأمراض.
The second, every animal Allah-azwj has Permitted to be slaughtered, so the compensation is upon Allah-azwj; and it is upon sections. From these is what has been Permitted regarding it’s slaughter for the reason of the eating, and from these is what is Permitted regarding it’s slaughter for it being harmful, like the common predators and the harmful insects, and from these is what harm within the illnesses.
و منها ما أذن الله في حمل الأحمال الثقيلة عليها و استعمالها بالأفعال الشاقة و أما إذا ظلمها الناس فذلك العوض على ذلك الظالم و إذا ظلم بعضها بعضا فذلك العوض على ذلك الظالم.
And from these is what Allah-azwj has Permitted regarding carrying the heavy loads upon it and utilising it with the difficult works; and as for what when the people oppress it, so the compensation of that is upon the oppressor, and when they are unjust to each other, so that compensation is upon that unjust one.
فإن قيل إذا ذبح ما يؤكل لحمه لا على وجه التذكية فعلى من العوض.
If it is said, ‘When one whose meat is eaten, is slaughtered, not upon the aspect of the sacrifice, upon whom is the compensation?’
أجاب بأن ذلك ظلم و العوض على الذابح و لذلك نَهَى النَّبِيُّ ص عَنْ ذَبْحِ الْحَيَوَانِ إِلَّا لِأَكْلِهِ.
It would be answered with, that injustice and the compensation is upon the slaughterer, and for that (reason) the Prophet-saww forbade from slaughtering the animal except for eating it.
الثالث المراد من العوض منافع عظيمة بلغت في الجلالة و الرفعة إلى حيث لو كانت هذه البهيمة عاقلة و علمت أنه لا سبيل لها إلى تحصيل تلك المنفعة إلا بواسطة تحمل ذلك الذبح فإنها كانت ترضى به فهذا هو العوض الذي لأجله يحسن الإيلام و الإضرار.
Third, what is meant by compensation is great benefits that have reached in majesty and elevation to the point where if this beast was sane and knew that it had no way to obtain that benefit except by enduring that slaughter, it would agree with it, so this is the compensation for which it improves pains and harms.
الرابع مذهب القاضي و أكثر معتزلة البصرة أن العوض منقطع قال القاضي و هو قول أكثر المفسرين لأنه قال إنه تعالى بعد توفير العوض عليها يجعلها ترابا و عنده يقول الكافر يا لَيْتَنِي كُنْتُ تُراباً
The fourth is a doctrine of Al Qazi, and most of the Mu’tazilites of Al Basra that the compensation is terminated. Al Qazi said, ‘And it is the word of most of the interpreters because it is said that the Exalted, after fulfilling the compensation upon it, would Make it to be duest, and at it, the Kafir would be saying, ‘O! I wish I was dust!’ [78:40].
قال أبو القاسم يجب كون العوض دائما.
Abu Al Qasim said, ‘It obliges for the compensation to be permanent’.
و احتج القاضي على قوله بأنه يحسن من الواحد منا أن يلتزم عملا شاقا لمنفعة منقطعة فعلمنا أن إيصال الألم إلى الغير غير مشروط بدوام الأجر.
And Al Qazi argued upon his words that it is better for ones of us that he adheres with hard work for the uninterrupted benefit. So we know that the result of the pain to the other is not condition with permanent Recompense.
و احتج البلخي على قوله بأن قال لا يمكن قطع ذلك العوض إلا بإماتة تلك البهيمة و إماتتها توجب الألم و ذلك الألم يوجب عوضا آخر و هكذا إلى ما لا آخر له.
And Al-Balkhy argued upon his words by saying, ‘It is not possible to terminate that compensation except by the death of that animal, and it’s death obligates the pain, and that pain obligates another compensation, and like that up to what there is no end for it’.
و الجواب عنه أنه لم يثبت بالدليل أن الإماتة لا يمكن تحصيلها إلا مع الإيلام.
And the answer about it is that it has not been proven by the evidence that it is not possible for the death to result except with the pains.
الخامس أن البهيمة إذا استحقت على بهيمة أخرى عوضا فإن كانت البهيمة الظالمة قد استحقت على الله عوضا فإن الله تعالى ينقل ذلك العوض إلى المظلوم و إن لم يكن الأمر كذلك فالله تعالى يكمل هذا العوض
The fifth is that when the animal deserves compensation from another animal, so if the animal were to be the oppressor deserving a compensation upon Allah-azwj, so Allah-azwj the Exalted will Transfer that compensation to the oppressed, and if the matter does not happen to be like that, then Allah‑azwj the Exalted would Complete this compensation.
فهذا مختصر من أحكام الأعواض على قول المعتزلة انتهى كلامه في هذا المقام.
So this is a brief from the ruling of the compensations upon the word of the Mu’tazilites’ – end of his speech in this place.
و قال في قوله تعالى وَ لِلَّهِ يَسْجُدُ قد ذكرنا أن السجود على نوعين سجود هو عبادة كسجود المسلمين لله و سجود عبارة عن الانقياد و الخضوع
And he said regarding Words of the Exalted: And to Allah does Sajdah [16:49], ‘We have mentioned that the Sajdahs are upon two types – a Sajdah which is worship like the Sajdah of the Muslims to Allah-azwj, and a Sajdah which is an expression of the submission and the humbleness.
و يرجع حاصل هذا السجود إلى أنها في أنفسها ممكنة الوجود و العدم قابلة لهما فإنه لا يرجح أحد الطرفين على الآخر إلا لمرجح
And the outcome result of these Sajdahs is that these by themselves are possible in the existence and the non-existence, and is subject to the, for no one of the two sides precedes upon the other except for the outweighing.
فمن الناس من قال المراد هنا المعنى الثاني لأن اللائق بالدابة ليس له إلا هذا السجود و منهم من قال المراد هو المعنى الأول لأنه اللائق بالملائكة و منهم من قال هو لفظ مشترك و حمل المشترك على معنييه جائز و هو ضعيف.
From the people there is one who says, ‘The intent over here is the second meaning, because it is not fit with the animal, it isn’t for it except this Sajdah’; and from them is one who said, ‘The intent here is the first meaning, because it is befitting with the Angels’; and from them is one who said, ‘It is the common word and carrying it upon the two common meanings is allowed’ – and it is weak.
و قال في قوله تعالى أَ لَمْ يَرَوْا إِلَى الطَّيْرِ هذا دليل آخر على كمال قدرة الله تعالى و حكمته فإنه لو لا أنه تعالى خلق الطير خلقة معها يمكنه الطيران و خلق الجو خلقة معها يمكن الطيران فيها لما أمكن ذلك فإنه تعالى أعطى الطير جناحا يبسطه مرة و يكسره أخرى مثل ما يعمل السابح في الماء و خلق الهواء خلقة لطيفة رقيقة يسهل خرقه و النفاذ فيه و لو لا ذلك لما كان الطيران ممكنا
And he said regarding Words of the Exalted: Or do they not look at the birds [67:19], ‘This is another evidence upon the perfection of the Power of Allah-azwj the Exalted and His-azwj Wisdom, for if the Exalted had not Created the bird as a creature enabling the flight and Crated the air with it as a creation enabling the flight in it, that would not have been possible, for the Exalted Gave two wings to the bird, extending it once and retracting it, like what the swimmer does in the water, and He-azwj Created the air as a gentle delicate creation, easy for its movement and the penetration in it, and had it not been that, the flight would not have been possible.
ما يُمْسِكُهُنَّ إِلَّا اللَّهُ المعنى أن جسد الطير جسم ثقيل و الجسم الثقيل يمتنع بقاؤه في الجو معلقا من غير دعامة تحته و لا علاقة فوقه فوجب أن يكون الممسك له في ذلك الجو هو الله تعالى
What is withholding them except Allah? [16:79] – The meaning is that the body of the bird is a heavy body, and the heavy body, it’s body is prevented from remaining in the air, suspended from without a pillar under it, and nor a suspension (from) above it. It obligates that the withholder for it in that air, He-azwj is Allah-azwj the Exalted’.
قال القاضي إنما أضاف الله تعالى هذا الإمساك إلى نفسه لأنه تعالى هو الذي أعطى الآلات التي لأجلها يتمكن الطير من تلك الأفعال فلما كان تعالى هو السبب لذلك لا جرم صحت الإضافة انتهى.
Al-Qazi said, ‘But rather, Allah-azwj the Exalted Adds the withholding to Himself-azwj because He-azwj the Exalted is the One Who Gave the tools due to which the bird is enabled from that deed. When the Exalted, He-azwj is the Cause of that, there can be no doubt in the correctness of the addition’ – end.
أن المكلفين إما الجن أو الإنس أو الملائكة فيمتنع فيها أن تبلغ في العقل إلى درجة التكليف بل يكون حاله كحال الطفل في أن يؤمر و ينهى و إن لم يكن مكلفا فصار ذلك معجزة من حيث جعلها في الفهم بمنزلة المرافق.
Those who are accountable are either the Jinn, humans, or Angels, so it is impossible in the mind to reach the level of responsibility, but rather his condition is like the case of a child in that he is commanded and forbidden, and if he is not obligated, then this becomes a miracle in terms of making it in the understanding the status of the friend.
و قال الطبرسي رحمه الله تسخير الطير له تسبيح يدل على أن مسخرها قادر لا يجوز عليه ما يجوز على العباد عن الجبائي و علي بن عيسى
And Al-Tabarasi, may Allah-azwj have Mercy on him, said, ‘The Subjugation of the bird, is a glorification for it evidencing upon that it’s Subjugator is Able, it is not allowed upon Him-azwj what is allowed upon the servants’ – from Al-Jabaie and Ali Bin Isa.
و قيل إن الطير كانت تسبح معه بالغداة و العشي معجزة له عن وهب
And it is said that ‘The bird, a glorification with it in the morning and the evening is a miracle for it’ – from Wahab.
وَ كُنَّا فاعِلِينَ أي قادرين على فعل هذه الأشياء ففعلناها دلالة على نبوته.
and We were the Doers [21:79] – i.e., Able upon doing these things, so We-azwj Did it evidencing upon his (Dawood-as)’s Prophet-hood.
قوله سبحانه أَ لَمْ تَرَ قال الرازي أي أ لم تعلم و ظاهره الاستفهام و المراد به التقرير و البيان.
Words of the Glorious: Do you not [24:41] – Al-Razi said, ‘I.e., do you not know, and it’s apparent is the understanding, and intent with it is the report and the statement.
و اعلم أنه إما أن يكون المراد من التسبيح دلالته بهذه الأشياء على كونه تعالى منزها عن النقائص موصوفا بنعوت الجلال و إما أن يكون المراد منه في حق البعض الدلالة على التنزيه و في حق الباقين النطق باللسان و الأول أقرب
And know that either the intent from the glorification happens to be His-azwj Evidencing with these things upon His-azwj Existence, the Exalted, removed from the deficiencies, attributed with Majestic Attributes, or the intent happens to be from Him-azwj in the right of some of the evidence’s upon His‑azwj Integrity; and in the right of the remainder speakers with the tongue, and the first one is closer.
و أما القسم الثالث فهو أن يقال استعمل اللفظ الواحد في الحقيقة و المجاز معا و هو غير جائز فلم يبق إلا الأول.
And as for the third section, it is that it can be said, the utilisation of the one wording in the reality and the metaphor are both together, and it is not allowed. So there does not remain, except the first.
فإن قيل فالتسبيح بهذا المعنى حاصل لجميع المخلوقات فما وجه تخصيصه هنا بالعقلاء. قلنا لأن خلقة العقلاء أشد دلالة على وجود الصانع سبحانه لأن العجائب فيها أكثر.
If it is said, ‘The glorification in this meaning is achieved by entirety of the creatures, so what is it’s aspect in it being specific over here for the intellectuals?’ We said, ‘Because creation of the intellectuals is the strongest evidence upon the existence of the Maker, the Glorious, because the wonders in it are more’.
و لما ذكر أن أهل السماوات و أهل الأرض يسبحون ذكر أن الذين استقروا في الهواء و هو الطير يسبحون و ذلك لأن إعطاء الجرم الثقيل القوة التي تقوى بها على الوقوف في جو السماء صافة باسطة أجنحتها بما فيها من القبض و البسط من أعظم الدلائل على قدرة الصانع المدبر سبحانه و جعل طيرانها سجودا منها له سبحانه و ذلك يؤكد ما ذكرناه أن المراد من التسبيح دلالة هذه الأمور على التنزيه لا النطق اللساني
And when it is mention that the inhabitants of the skies and inhabitants of the earth are glorifying, it is mentioned that the ones who are settling in the air, and it is the birds, are glorifying, and that is because the heavy body is Given the strength which it is strengthened by upon staying in the clear sky, by spreading its wings with what is in it, from the folding and the extending, of the mightiest of the evidence(s) upon the Power of the Maker, the Manager, the Glorious, and He-azwj Made its flight as a Sajdah from it to Him-azwj the Glorious, and that emphasises what we have mentioned that the intent from the glorification, these matters signify the integrity, nor verbal utterance.
كُلٌّ قَدْ عَلِمَ أي علم الله و يدل عليه قوله وَ اللَّهُ عَلِيمٌ بِما يَفْعَلُونَ و هو اختيار جمهور المتكلمين.
Each has known, – i.e., Allah-azwj has Taught, and His-azwj Words: and Allah is All-Knowing with what they are doing [24:41] evidence upon it, and it is the choice of most of the theologians.
و الثاني أن يعود الضمير في علم و الصلاة و التسبيح على لفظ كل أي أنهم يعلمون ما يجب عليهم من الصلاة و التسبيح.
And the second is that the source returned regarding knowledge and the Salat and the glorification upon the wording of all, i.e., they are knowing what is obligated upon them, from the Salat and the glorification.
و الثالث أن تكون الهاء راجعة إلى الله يعني قد علم كل مسبح و كل مصل صلاته التي كلفه إياها و على هذين التقديرين فقوله وَ اللَّهُ عَلِيمٌ استئناف
And the third is that air happens to refer to Allah-azwj, meaning, it knows all glorifiers, and every praying one, it’s Salat which it has been encumbered with, and upon these two assessments, so His‑azwj Words: and Allah is All-Knowing [24:41] – is a resumption.
وَ رُوِيَ عَنْ أَبِي ثَابِتٍ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ الْبَاقِرِ ع فَقَالَ لِي أَ تَدْرِي مَا تَقُولُ هَذِهِ الْعَصَافِيرُ عِنْدَ طُلُوعِ الشَّمْسِ وَ بَعْدَ طُلُوعِهَا قَالَ فَإِنَّهُنَّ يُقَدِّسْنَ رَبَّهُنَّ وَ يَسْأَلْنَهُ قُوتَ يَوْمِهِنَّ.
And it is reported from Abu Sabit who said, ‘I was seated in the presence of Abu Ja’far Al Baqir-asws. He-asws said to me: ‘Do you know what these sparrows are saying at the emergence of the sun and after it’s setting?’ He-asws said: ‘These are extolling the Holiness of their Lord-azwj and asking Him-azwj the subsistence of their day’’.
و استبعد المتكلمون ذلك فقالوا الطير لو كانت عارفة بالله لكانت كالعقلاء الذين يفهمون كلامنا و إشارتنا لكنها ليست كذلك فإنا نعلم بالضرورة أنها أشد نقصانا من الصبي الذين لا يعرف هذه الأمور فبأن يمتنع ذلك فيها أولى
And the theologians have ruled it out. They said, ‘The bird, if it was recognising Allah-azwj, it would be like the intellectuals, those who are understanding our talk and our gestures, but they aren’t like that. So we know by the necessity that these are or more severe deficiencies than the child, the one who does not understand these matters, so he refrains regarding these at first.
و إذا ثبت أنها لا تعرف الله استحال كونها مسبحة له بالنطق فثبت أنها لا تسبح الله إلا بلسان الحال.
And when it is proven that these do not recognise Allah-azwj, it’s being a glorifier to Him-azwj with the speech is impossible. It proves that it does not glorify Allah-azwj except by the tongue of the situation.
ثم ذكر كثيرا من الحيل الدقيقة الصادرة عن الحيوانات كما سيأتي و استدل بها على شعورها و عقلها ثم قال و الأكياس من العقلاء يعجزون عن أمثال هذه الحيل فإذا جاز ذلك فلم لا يجوز أن يقال إنها ملهمة عن الله سبحانه بمعرفته و الثناء عليه و كانت غير عارفة بسائر الأمور التي يعرفها الناس
Then he mentioned many subtle trick about the animals like what I shall be coming with, and he evidenced wit hit upon their awareness and their intellects. Then he said, ‘The clever ones from the intellectuals are unable fro the likes of these tricks. So when that is allowed, then why is it not allowed that it be said, ‘These are Inspirations from Allah-azwj the Glorious with recognising Him-azwj and the praising upon Him-azwj, and these were without understanding with rest of the matters which the people understand?
و لله در شهاب السمعاني حيث قال جل جناب العز و الجلال عن أن يوزن بميزان الاعتزال.
And to Allah-azwj turned Shihab al Sam’any whereby the Majestic with the Mighty and Majesty Said that He-azwj would be Weighing with the scale of seclusion’.
و قال في قوله سبحانه وَ اللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ ماءٍ في هذه الآية سؤالات
And he said regarding Words of the Glorious: And Allah Created every creature from water. [24:45], ‘There are questions regarding this Verse.
الأول قال الله خَلَقَ كُلَّ دَابَّةٍ مِنْ ماءٍ مع أن كثيرا من الحيوانات غير مخلوقة من الماء كالملائكة و هو أعظم المخلوقات عددا و أنهم مخلوقون من النور و أما الجن فهم مخلوقون من النار و خلق الله آدم من التراب و خلق الله عيسى من الريح لقوله فَنَفَخْنا فِيهِ مِنْ رُوحِنا و أيضا نرى أن كثيرا من الحيوانات يتولد لا عن النطفة.
The first, Allah-azwj Said: And Allah Created every creature from water. [24:45], along with that most of the life forms are not Created from the water, like the Angel, and it is mighties of the created beings in number, and they are Created from the light. And as for the Jinn, they are created from the fire, and Allah-azwj Created Adam-as from the soil, and Created Isa-as from the Spirit, due to His-azwj Words: We Breathed into it (her body) from Our Spirit [66:12]. And as well, we see that most of the lilfe forms reproduce from the sperm.
و الجواب من وجوه أحدها و هو الأحسن ما قاله القفال و هو أن مِنْ ماءٍ صلة كُلَّ دَابَّةٍ و ليس هو من صلة خَلَقَ و المعنى أن كل دابة متولدة من الماء فهي مخلوقة لله.
And the answer is from (various) aspects. One of these, and it is the best, is what Al-Qafal said, and it is that (the words) from water, connects to every creature, and it is not from connection of Created, and the meaning is that every creature has been produced from the water, so it is a creature of Allah‑azwj’.
و ثانيها أن أصل جميع المخلوقات الماء على ما روي أول ما خلق الله تعالى جوهرة فنظر إليها بعين الهيبة فصارت ماء ثم من ذلك الماء خلق النار و الهواء و النور و لما كان المقصود من هذه الآية بيان أصل الخلقة و كان الأصل الأول هو الماء لا جرم ذكره على هذا الوجه.
And it’s second is that the origin of all creatures is the water, based upon what is reported that the first of what Allah-azwj the Exalted Created is essence. He-azwj Looked at it with an eye of awe, so it became water. Then, from that water, He-azwj Created the fire, and the air, and the light, and due to what was the purpose from this Verse is an explanation of the original creation, and the origin firstly it is the water, not a body. He-azwj Mentioned it upon this aspect’.
و ثالثها أن المراد من الدابة الذي يدب على وجه الأرض و مسكنهم هناك لتخرج الملائكة و الجن و لما كان الغالب جدا من هذه الحيوانات كونهم مخلوقين من الماء إما لأنها متولدة من النطفة و إما لأنها لا تعيش إلا بالماء لا جرم أطلق الكل تنزيلا للغالب منزلة الكل.
And it’s third is that the intent from the ‘creature’ is the one which crawls upon the surface of the earth and their dwelling over there, so the Angels and the Jinn are outside, and when the overwhelming majority of these creatures are from the water, either because they are a produced from the sperm, or because they can only live with the water. There is no offence is relating the whole to the majority at the status of the whole.
الثاني لم سمي الزحف على البطن مشيا و الجواب هذا على سبيل الاستعارة كما يقال فلان لا يمشي له أمر و على طريق المشاكلة.
The second, why has the sliding upon the belly, ‘walking’?’ And the answer of this is upon the way of the metaphor, like what is said, ‘So and so, there is no matter of walking for him’, and upon the way of the resemblance.
الثالث أنه لم تنحصر القسمة لأنا نجد ما يمشي على أكثر من أربع مثل العناكب و العقارب و مثل الحيوان الذي له أربع و أربعون رجلا الذي يسمى دخال الأذن.
And the third, the division is not limited, because we find what walks upon more than four (legs), like the spider, and the scorpion, and like the life-form which has forty-four legs (that’s why) his is named as ‘Dakhal Al-Azn’ (centipede, millipede etc.).
و الجواب القسم الذي ذكرتم كالنادر فكان ملحقا بالعدم و لأن الفلاسفة يقولون ما له قوائم كثيرة فالاعتماد له إذا مشى على أربع جهاته لا غير فكأنه يمشي على أربع و لأن قوله يَخْلُقُ اللَّهُ ما يَشاءُ تنبيه على أن الحيوانات كما اختلف بحسب كيفية المشي فكذا هي مختلفة بحسب أمور أخر.
And the answer – the division which you are mentioned, are like the rare, so they are attached with the non-existence, and because the Philosophers are saying, whatever has many legs for it, so the reliance for it when it walks, it upon four aspects, not any other. It is as if it is walking upon four, and because His-azwj Words: Allah Creates whatever He so Desires to. [24:45], as an alert upon that the life-forms are like what they differ in accordance with the method of walking. Like that, these are different in accordance with the other matters.
و لنذكر هاهنا بعض تلك التقسيمات التقسيم الأول الحيوانات قد تشترك في أعضاء و قد تتباين بأعضاء أما الشركة فمثل اشتراك الإنسان و الفرس في أن لهما لحما و عصبا و عظما و أما التباين فإما أن يكون في نفس العضو أو في صفته.
And let us mention over here some of those divisions. The first division are the animals who share regarding the organs, and they are different with the limbs. As for the coming, an example of sharing of the human being and the horse is regarding that there is meat for them, and nerves, and bones. And as for the difference, so either it happens to be in the same organ or it’s description.
أما الأول فعلى وجهين أحدهما أن لا يكون العضو حاصلا للآخر و إن كانت أجزاؤه حاصلة للثاني كالفرس و الإنسان فإن الفرس له ذنب و الإنسان ليس له ذنب و لكن أجزاء الذنب ليس إلا العظم و العصب و اللحم و الجلد و الشعر و كل ذلك حاصل للإنسان.
As for the first, it is upon two aspects. One of these is that the organ does not result for the other, and even though it’s limbs are resultant for the second, like the horse and the human being. The horse has a tail for it and the human being, there isn’t a tail for him, but the limbs aren’t only the bones, and the nerves, and the meat, and the skin, and the hair, and all that results for the human being.
و الثاني أن لا يكون ذلك العضو حاصلا للثاني لا بذاته و لا بأجزائه مثل أن للسلحفاة صدفا يحيط به و ليس للإنسان و للسمك فلوس و للقنفذ شوك و ليس شيء منها للإنسان.
And the second is that organ is not resultant for the second, not by itself nor by its parts, like for the turtle there is a shell surrounding it, and there isn’t for the human being, and for the fish there are scales, and for the hedgehog there are spikes, and there isn’t anything from these for the human being.
و أما التباين في صفة العضو فإما أن يكون من باب الكمية أو الكيفية أو الوضع أو الفعل أو الانفعال أما الذي في الكمية
And as for the variance regarding the description of the limb, either it happens to be from the aspect of the quantity, or the quality, or the position, or the action, or the emotion.
فإما أن يتعلق بالمقدار مثل أن عين البوم كبيرة و عين العقاب صغيرة أو بالعدد مثل أن أرجل بعض العناكب ستة و أرجل ضرب آخر ثمانية أو عشرة
As for relating to the measurement, like the eye of the owl is large and eye of the eagle is small; or it is by the number, like the legs of some of the spiders are six, and legs of another species are eight, or ten.
و الذي في الكيفية فكاختلافها في الألوان و الأشكال و الصلابة و اللين
And that which is regarding the quality, it is like it’s difference in the colours, and the shapes, and the hardness, and the softness.
و الذي في الوضع فمثل اختلاف وضع ثدي الفيل فإنه قريب من الصدور و ثدي الفرس فإنه عند السرة
And that which is regarding the position, an example of the placing is a breast of the elephant, for it is near to the chest, and breast of the horse, it is by the navel.
و أما الذي في الفعل فمثل كون أذن الفيل للذب مع كونه آلة للسمع و ليس كذلك الإنسان و كون أنفه آلة للقبض دون أنف غيره
And as for that which is regarding the action, an example is an ear of the elephant is for the protection along with it being a tool for the hearing, and the human being is not like that, and it’s nose being a tool for the grabbing, besides the noses of others.
و أما الذي في الانفعال فمثل كون عين الخفاش سريعة التحير في الضوء و عين الخطاف خلاف ذلك.
And as for that which is regarding the emotion, an example is an eye of the bat is quick of being confused in the illumination, and an eye of the hook is opposite of that.
التقسيم الثاني للحيوان إما أن يكون مائيا بأن يكون مسكنه الأصلي هو الماء أو أرضيا أو يكون مائيا ثم يصير أرضيا
The second division is of the life-form, either it happens to be aquatic, by it’s original habitat being the water, or it is terrestrial, or it would be equating then becomes terrestrial.
أما الحيوانات المائية فتعتبر أحوالها من وجوه الأول إما أن يكون مكانه و غذاؤه و نفسه مائيا فله بدل التنفس جذب الماء إلى بطنه ثم رده و لا يعيش إذا فارقه و السمك كله كذلك أو مكانه و غذاؤه مائي لا يتنفس و لا يستنشق مثل أصناف من الصدف لا تظهر للهواء و لا تستدخل الماء إلى باطنها.
As for the aquatic animals, their situation changes from (various) aspects. The first is, that it’s habitat, and it’s food, and it’s breathing are aquatic. For it, in place of the breathing, it pulls the water to its belly, then returns it, and it cannot live when it separates (from) it (water), and the fishes, all of them are like that; or its habitat and it’s food is aquatic. It neither breaths nor inhale, like the varieties of shells, not appearing to the air, nor do they enter the water to their bellies.
الثاني الحيوانات المائية بعضها ماؤها الأنهار الجارية و بعضها ماؤها البطائح مثل الضفادع و بعضها ماؤها مياه البحر.
The second are the aquatic animals, part of their waters are the flowing rivers and part of their waters are the land (ponds, lakes etc.), like the frogs, and part of their waters are waters of the sea.
الثالث منها لجية و منها شطية و منها طينية و منها صخرية.
The third of these are on the ocean floor, and from these are sandy, and from these are clayish, and from these are rocky.
الوجه الرابع الحيوان المنتقل في الماء منه ما يعتمد في غوصه على رأسه و في السباحة على أجنحته كالسمك و منه ما يعتمد في السباحة على أرجله كالضفادع و منه ما يمشي في قعر الماء كالسرطان و منه ما يزحف مثل ضرب من السمك لا جناح له كالدود.
The fourth aspect are the creatures transferring in the water, from it is what deliberates in it’s diving upon its head, and in the swimming upon it’s fins like the fish, and from it is what deliberates in the swimming upon it’s legs like the frog, and from it is what walks at the bottom of the water like the crab, and from it is what crawls like a type of fish having not fins for it, like the worm.
و أما الحيوانات البرية فتعتبر أحوالها أيضا من وجهين الأول أن منها ما يتنفس من طريق واحد كالفم و الخيشوم و منه ما لا يتنفس كذلك بل على نحو آخر مثل الزنبور و النحل.
And as for the terrestrial animals, their situations are considered as well from the two aspects. The first from these is what breathes from one way, like the mouth and the nostrils, and from it is what does not breathe like that, but upon another way, like the wasp and the bee.
الثاني أن الحيوانات الأرضية منها ما له مأوى معلوم و منها ما مأواه كيف اتفق إلا أن تلد فيقيم للحضانة و اللواتي لها مأوى فبعضها مأواه قلة رابية و بعضها مأواه وجه الأرض.
The second is that the terrestrial animals, from these is what there is a known shelter for it, and from these is what has no shelter. How did it happen, except that it reproduced and stayed for the incubation; and those having shelter for it, some of these, their shelter is a few hillocks, and some of them, their shelter is surface of the earth.
الثالث الحيوان البري كل طائر منه ذو جناحين فإنه يمشي برجليه و من جملة ذلك مشيه صعب عليه كالخطاف الكبير الأسود و الخفاش و أما الذي جناحه جلد أو غشاء فقد يكون عديم الرجل كضرب من الحيات بالحبشة تطير.
The third are animals of the wilderness. Every bird from it is with two wings, for it walks with its two legs, and from the whole, that walking is difficult upon it, like the large black hoot, and the bat. And as for the one which, it’s wings are skin, or membrane, so it is without the leg, like a type of the flying snakes in Ethiopia.
الرابع الطير تختلف فبعضها تتعايش معا كالكراكي و بعضها تعيش منفردا كالعقاب و جميع الجوارح التي تتنازع على الطعم لاحتياجها إلى الاجتهاد لتصيد و منها ما تتعايش زوجا كالقطا و منها ما تجتمع تارة و تنفرد أخرى ثم إن المنفرد قد تكون مدنية و قد تكون برية صرفة و قد تكون بستانية.
The fourth are the different bird. Some of them live together, like the cranes, and some of them live individually, like the vulture, and entirety of the limbs which contend regarding the food because they are needy to the diligence in order to hunt; and from thee are what live as pairs; and from these are what gather at times and are individual at other. Then, the individual one would be in a city, or be purely wild, and would be in a garden.
و الإنسان من بين الحيوان هو الذي لا يمكنه أن يعيش وحده فإن أسباب حياته و معيشته تلتئم بالمشاركة المدنية و النحل و بعض الفراش يشارك الإنسان في ذلك لكن الحدا و الكراكي تطيع رئيسا واحدا و النمل لها اجتماع و لا رئيس لها.
And the human being is in between the animals. He is the one, it is not possible for him to be living along, for the causes of his life and his living are healed by civil participation; and the bees and some of the moths participate with the humans in that, but the horse and crane obey one chief, and the and are a gathering, and there is no chief for them.
الخامس الطير منه آكل لحم و منه لاقط حب و منه آكل عشب و قد يكون للبعض طعم معين كالنحل فإن غذاءه الزهر و العنكبوت فإن غذاءه الذباب و قد يكون بعضه متفق الطعم.
And the fifth are the birds, from it is one eating the meat, and from it picks the seed, and from it eats the grass, and for some happens to be specific good like the bee, for its food is the flower, and the spider, it’s feed are the flies, and some of these are consistent of the food.
و أما القسم الثالث و هو الحيوان الذي يكون تارة مائيا و أخرى بريا فيقال إنه حيوان يكون في البحر و يعيش فيه ثم إنه يبرز إلى البر و يبقى فيه.
And as for the third division, and it is the animal which happens to be in water at times and on land at other times. It can be said that it is an animal who happens to be in the sea and lives in it, then it comes out to the land and stays in it.
القسم الثالث منه ما هو إنسي بالطبع فمنه ما يسرع استيناسه و يبقى مستأنسا كالفيل و منه ما يبطئ كالأسد و يشبه أن يكون من كل نوع صنف إنسي و صنف وحشي حتى من الناس.
The third division from it is what is loving in nature. From it is what is quick to its loving, and remains loving, like the elephant, and from it is what stays back, like the lion and it’s like, and there happens to be loving, a type from every species, and a type is savage, even from the people.
التقسيم الرابع من الحيوان ما هو مصوت و منه ما لا صوت له و كل مصوت فإنه يصير عند الاغتلام و حركة شهوة الجماع أشد تصويتا حتى الإنسان و منه ما له شبق يسفد كل وقت كالديك و منه عفيف له وقت معين.
The fourth division from the animals is what is vocal, and from it is what has not voice for it, and every vocal one, it become more vocal during the desire and movement for the lust of procreation, even the human being; and from it is what has sexual desire at all times, like the rooster, and from it is a chaste one, having a specific time for it.
التقسيم الخامس بعض الحيوانات هادئ الطبع قليل الغضب مثل البقر و بعضه شديد الجهل حاد الغضب كالخنزير البري و بعضها حليم حمول كالبعير و بعضها سريع الحركات كالحية و بعضها قوي جريء شهم كبير النفس كريم الطبع كالأسد
The fifth division, some animals are calm in nature and have little anger, like cows, and some are very ignorant, fierce in anger, like wild boar, and some are gentle and lazy like a camel, and some are quick-moving like a serpent, and some are strong, bold, gallant, big-hearted, generous in character like the lion.
و منها قوي محتال وحشي كالذئب و بعضها محتال مكار ذي الحركات كالثعلب و بعضها غضوب شديد الغضب سفيه إلا أنه ملق متودد كالكلب
Some of them are strong, deceitful, brutal, like a wolf, and some of them are cunning and cunning, with movements like a fox, and some of them are angry, very angry, and foolish, except that they are flattering, courteous, like the dog.
و بعضها شديد اللين مستأنس كالفيل و القرد و بعضها حسود مباه بجماله كالطاوس و بعضها شديد الحفظ كالجمل و الحمار لا ينسى كل منهما الطريق الذي رآه.
Some of them are very soft and domesticated, such as the elephant and the monkey, and some of them are envious, boasting of their beauty, such as the peacock, and some of them are very memorising, such as the camel and the donkey, neither of them forgetting the path they saw.
التقسيم السادس من الحيوانات ما تناسله بأن تلد حيوانا و بعضها ما تناسله بأن تلد أنثاه دودا انتهى.
The sixth division, from the animals is what procreates by giving birth to an animal, and some of them is what procreate by its female giving birth to an insect’ – end.
و في قوله إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ إشارة إلى أن اختصاص كل حيوان بهذه الخواص و بأمثالها لا يكون إلا عن قادر مختار قهار انتهى.
And regarding His-azwj Words: Surely, Allah is Able upon all things [24:45] – (Neshapuri said), An indication to that the specifics of every animal with these particular and it’s like cannot happen except from an Able, Choosing, Subduer’ – end.
و قال البيضاوي في قوله تعالى عُلِّمْنا مَنْطِقَ الطَّيْرِ النطق و المنطق في المتعارف كل لفظ يعبر به عما في الضمير مفردا كان أو مركبا و قد يطلق لكل ما يصوت به على التشبيه و التبع كقولهم نطقت الحمامة
And Al-Bayzawi said regarding Words of the Exalted: We have been Taught the speech of the birds [27:16], ‘The pronunciation and the logic is regarding recognising every word expressed with, from what is in the conscience, whether it was individual or compound (sentence), and it can be related to all what can be vocalised with upon the simile, and the nature is like there words, ‘The pigeon spoke’.
و منه الناطق و الصامت للحيوان و الجماد فإن الأصوات الحيوانية من حيث إنها تابعة للتخيلات منزلة منزلة العبارات سيما و فيها ما تتفاوت باختلاف الأغراض بحيث يفهمها ما من جنسه و لعل سليمان مهما سمع صوت حيوان علم بقوته القدسية التخيل الذي صوته و الغرض الذي توخاه به
And from it is the speaker and the silent one for the animals and the inanimate objects, for the animal sounds are from whereby these are pursuant to the thoughts, being at the status of the expressions especially; and in it are what vary according to different purposes whereby he would understand it, one who is not from the species, and perhaps Suleyman-as, when he-as heard a sound of an animal, knew by his-as Holy strength, the thinking which caused it’s sound and the purpose which it was seeking by it.
و من ذلك ما حكي أنه مر ببلبل يتصوت و يترقص فقال يقول إذا أكلت نصف تمرة فعلى الدنيا العفاء و صاحت فاختة فقال إنها تقول ليت الخلق لم يخلقوا فلعله كان صوت البلبل عن شبع و فراغ بال و صياح الفاختة عن مقاساة شدة و تألم قلب
And from that is what is narrated that he-as passed by a hoopoe which was making sounds and dancing. He-as said: ‘It is saying, ‘When I have eaten half a date, upon the world be the dirt’. And a dove shouted, so he-as said: ‘It is saying, ‘I wish the creatures had not been Created!’ Perhaps the voice of the hoopoe was about the satiation, and free space, and shouting of the dove was about suffering of the severity and pains of the heart.
فَهُمْ يُوزَعُونَ يحبسون بحبس أولهم عن آخرهم ليتلاحقوا
and they were arranged in rows [27:17] – being withheld, by withhold their first from their last, in order to catch up with them.
حَتَّى إِذا أَتَوْا عَلى وادِ النَّمْلِ واد بالشام كثير النمل و التعدية بعلى إما لأن إتيانهم كان من على أو لأن المراد قطعه من قولهم أتى الشيء إذا أنفده و بلغ آخره كأنهم أرادوا أن ينزلوا أخريات الوادي
Until when they came to the valley of the ants, [27:18] – a valley in Syria of many ants, and the trespassing was either because of their coming to them from a high place, or because the intent is termination, from their words, ‘Coming to the thing when it is depleted and has reached it’s end’, as if they wanted to descend to the ends of the valley.
قالَتْ نَمْلَةٌ كأنها لما رأتهم متوجهين إلى الوادي فرت عنهم مخافة حطمهم فتبعها غيره فصاحت صيحة نبهت بها ما بحضرتها من النمال فتبعتها فشبه ذلك بمخاطبة العقلاء و مناصحتهم و لذلك أجروا مجراهم مع أنه لا يمتنع أن خلق الله فيها العقل و النطق.
an ant said, [27:18] – as if when they (ants) saw them heading towards the valley, fled from them fearing being smashed, so they pursued another (valley). So it shouted a shout of warning with it whatever ants were in its presence. So they followed it. That resembles an address of the intellectuals and their good advice, and for that (reasons) they flowed their flow with that it is not impossible that Allah-azwj would have Created the intellect and the speaking in them.
و قال النيسابوري قال المفسرون إنه تعالى جعل الطير في أيامه مما له عقل و ليس كذلك حال الطير في أيامنا و إن كان فيها ما قد ألهمه الله تعالى الدقائق التي خصت بالحاجة إليها
And Neshapury said, ‘The interpreters said, ‘He-azwj the Exalted Made the bird during his-as days, from what having intellect for it; and the state of the birds isn’t like that during our days, and even though it may be in them what Allah-azwj the Exalted has Inspired it the intricacies which specific with the needs to it.
يحكى أنه مر على بلبل في شجرة فقال لأصحابه إنه يقول أكلت نصف تمرة و على الدنيا العفاء أي التراب و صاحت فاختة فأخبر الناس أنها تقول ليت ذا الخلق لم يخلقوا و صاح طاوس فقال يقول كما تدين تدان
It is narrated that he-as had passed by a hoopoe in a tree. He-as said to his-as companions: ‘It is saying, ‘I have eaten half a date, and upon the world be the dirt!’ – i.e., the soil. And a dove shouted, so he-as informed the people that it is saying, ‘If only the creatures had not been Created’; and a peacock shouted, so he-as said: ‘It is saying, ‘Whatever goes around, comes around’.
و أخبر أن الهدهد يقول استغفروا الله يا مذنبون و الخطاف يقول قدموا خيرا تجدوه و الرخمة تقول سبحان ربي الأعلى ملء سمائه و أرضه و القمري يقول سبحان ربي الأعلى و القطاة تقول من سكت سلم و الببغاء تقول ويل لمن الدنيا همه
And he-as informed that the hoopoe is saying, ‘I seek Forgiveness of Allah-azwj, O sinners’, and the hook is saying, ‘Send good deeds ahead, you will be finding it’; and the Egyptian vulture, ‘Glorious is my Lord-azwj the Exalted filling His-azwj sky and His-azwj earth’, and the turtle dove is saying, ‘Glorious is my Lord-azwj the Exalted’, and the sandgrouse is saying, ‘One who is silent is safe’, and the parrot is saying, ‘Woe be for the one whose main concern is the world’.
و الديك يقول اذكروا الله يا غافلون و النسر يقول يا ابن آدم عش ما شئت و آخرك الموت و العقاب يقول في البعد من الناس أنس.
And the rooster is saying, ‘Remember Allah-azwj, O heedless ones!’, and the eagle is saying, ‘O son of Adam-as! live for as long as you like, and your end is the death’, and the hawk is saying, ‘In the remoteness from the people there is comfort’’.
و قال الطبرسي قدس سره أهل العربية يقولون لا يطلق النطق على غير بني آدم و إنما يقال الصوت لأن النطق عبارة عن الكلام و لا كلام للطير إلا أنه لما فهم سليمان معنى صوت الطير سماه منطقا مجازا
And Al-Tabarasi, holy be his soul, said, ‘The Arabic people are saying, ‘The talking is not related upon other than the children of Adam-as, and rather it is said, ‘the sound’, because the talking is an expression about the speech, and there is no talking for the birds except that when Suleyman-as understood the meaning of the sound of the bird, it was named as ‘speech’ metaphorically’.
و قيل إنه أراد حقيقة المنطق لأن من الطير ما له كلام يهجي كالطوطي
And it is said, ‘He-azwj Intended the reality of the speech, because from the birds there are what there is no talking for it, spelling like the sketchy’.
قال المبرد العرب تسمي كل مبين عن نفسه ناطقا و متكلما
Al-Mabrad said, ‘The Arabs are naming every one manifesting communication from itself as a speaker’.
و قال علي بن عيسى إن الطير كانت تكلم سليمان معجزة له كما أخبر عن الهدهد و منطق الطير صوت تتفاهم به معانيها على صيغة واحدة بخلاف منطق الذي يتفاهمون به المعاني على صيغ مختلفة و لذلك لم نفهم عنها مع طول مصاحبتها و لم تفهم هي عنا لأن أفهامنا مقصورة على تلك الأمور المخصوصة و لما جعل سليمان يفهم عنها كان قد علم منطقها.
And Ali Bin Isa said, ‘The bird was talking to Suleyman as a miracle of his-as, like what he-as informed about the hoopoe, and speech of the birds is a sound is being understood with upon one mode, being a different talk which they are understanding the meaning upon difference modes, and for that (reason) we do not understand from them despite the lengthy accompaniment, and they do not understand us because our understanding is deficient upon those specific matters, and when Suleyman-as went on to understand from them, he-as had known it’s speech’.
و قال رحمه الله و اختلف في سبب تفقده للهدهد من بين الطير فقيل إنه احتاج إليه في سفره ليدله على الماء لأنه يقال أنه يرى الماء في بطن الأرض كما نراه في القارورة عن ابن عباس
And he, may Allah-azwj have Mercy on him, said, ‘And there is differing regarding the cause of his-as missing the hoopoe from between the birds. It was said, ‘He-as was needy to it during his-as journey for it to point to him-as upon the water, because it is said that it can see the water in the belly of the earth just as we see it in the bottle’ – from Ibn Abbas.
وَ رَوَى الْعَيَّاشِيُّ بِالْإِسْنَادِ قَالَ: قَالَ أَبُو حَنِيفَةَ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ تَفَقَّدَ سُلَيْمَانُ الْهُدْهُدَ مِنْ بَيْنِ الطَّيْرِ
And it is reported by Al-Ayyashi by the chain, said, ‘Abu Haneefa said to Abu Abdullah-asws, ‘How did Suleyman-as miss the hoopoe from between the birds?’
قَالَ لِأَنَّ الْهُدْهُدَ يَرَى الْمَاءَ فِي بَطْنِ الْأَرْضِ كَمَا يَرَى أَحَدُكُمُ الدُّهْنَ فِي الْقَارُورَةِ
He-asws said: ‘Because the hoopoe tends to see the water in the belly of the earth just as one of you sees the oil in the bottle’.
فَنَظَرَ أَبُو حَنِيفَةَ إِلَى أَصْحَابِهِ وَ ضَحِكَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يُضْحِكُكَ قَالَ ظَفِرْتُ بِكَ جُعِلْتُ فِدَاكَ قَالَ وَ كَيْفَ ذَاكَ
Abu Haneefa looked at his companions and laughed. Abu Abdullah-asws said: ‘What makes you laugh?’ He said, ‘I have been successful (won) with you-asws, may I be sacrificed for you-asws!’ He-asws said: ‘And how is that so?’
قَالَ الَّذِي يَرَى الْمَاءَ فِي بَطْنِ الْأَرْضِ لَا يَرَى الْفَخَّ فِي التُّرَابِ حَتَّى تَأْخُذَ بِعُنُقِهِ
He said, ‘The one who sees the water in the belly of the earth cannot see the trap in the sand until it is seized by its neck!’
قَالَ أَبُو عَبْدِ اللَّهِ ع يَا نُعْمَانُ أَ مَا عَلِمْتَ أَنَّهُ إِذَا نَزَلَ الْقَدَرُ أَغْشَى الْبَصَرَ.
Abu Abdullah-asws said: ‘O Numan! Don’t you know that when the Pre-determination befalls, the sight is blinded?’’
ثم قال رحمه الله في قوله لَأُعَذِّبَنَّهُ كما صح نطق الطير و تكليفه في زمانه معجزة له جازت معاتبته على ما وقع منه من تقصير فإنه كان مأمورا بطاعته فاستحق العقاب على غيبته.
Then he, may Allah-azwj have Mercy on him, said regarding His-azwj Words: I will punish it [27:21], ‘Just as the speech of the bird and it’s encumberment during his-as era is a miracle for him-as, it is allowed faulting it based upon what had occurred from it, from a deficiency. It had been ordered with obeying him-as, so it deserved the punishment based upon its absence’.
و قال في قوله تعالى وَ زَيَّنَ لَهُمُ الشَّيْطانُ الآية قال الجبائي لم يكن الهدهد عارفا بالله تعالى و إنما أخبر بذلك كما يخبر مراهقو صبياننا لأنه لا تكليف إلا على الملائكة و الإنس و الجن
And he said regarding Words of the Exalted: and the Satan has adorned their deeds for them. [27:24] – the Verse, ‘Al-Jabaie said, ‘The hoopoe did not happen to recognise Allah-azwj the Exalted, and rather he-as informed with that like what teenagers inform our children, because there is no encumberment except upon the Angels, and the humans, and the Jinn.
فيرانا الصبي على عبادة الله فيتصور أن ما خالفها باطل فكذلك الهدهد تصور له أن ما خالف فعل سليمان باطل
The children see us being upon the worship of Allah-azwj, so they imagine that whatever opposes it is false. Like that is the hoopoe. It had been imaged for it that whatever opposes a deed of Suleyman-as is false.
و هذا الذي ذكره خلاف ظاهر القرآن لأنه لا يجوز أن يفرق بين الحق الذي هو السجود لله و بين الباطل الذي هو السجود للشمس و أن أحدهما حسن و الآخر قبيح إلا العارف بالله سبحانه و بما يجوز عليه و بما لا يجوز
And this which he has mentioned opposes the apparent of the Quran, because it is not allowed that it be differentiated between the truth which is the Sajdah to Allah-azwj and the falsehood which it is doing Sajdah to the sun, and one of these is good and the other is ugly, except the recognise of Allah-azwj the Glorious, and with what is allowed upon him and with what is not allowed.
هذا مع نسبة تزيين أعمالهم و صدهم عن طريق الحق إلى الشيطان و هذه مقالة من يعرف العدل و أن القبيح غير جائز على الله تعالى.
This is with an attribution of adorning their deeds and blocking them from the path of the truth to the Satan-la, and this is a talk of the one who recognises the justice, and that the ugliness is not allowed upon Allah-azwj the Exalted’.
و قال قدس سره في قوله سبحانه في سورة العنكبوت وَ كَأَيِّنْ مِنْ دَابَّةٍ لا تَحْمِلُ رِزْقَهَا أي و كم من دابة لا يكون رزقها مدخرا معدا عن الحسن
And he, holy be his soul, said regarding Words of the Glorious in Surah Al Ankabout: And how many a creature cannot carry its sustenance [29:60], ‘I.e., and how many a creature, it’s sustenance does not happen to be prepared’ – from Al-Hassan.
و قيل معناه لا يطيق حمل رزقها لضعفها و تأكل بأفواهها عن مجاهد
And it is said, ‘It’s meaning is it cannot endure bearing it’s sustenance due to its weakness, and it eats with its mouth’ – from Mujahid.
و قيل إن الحيوان أجمع من البهائم و الطيور و غيرها مما يدب على وجه الأرض لا يدخر القوت لغدها إلا بني آدم و النملة و الفأرة بل تأكل منها قدر كفايتها فقط عن ابن عباس
And it is said ‘The living beings as a whole, from the beasts and the birds and other, from what crawls upon the surface of the earth, do not hoard the subsistence for their next day, except the children of Adam-as, and the ants, and the mouse, but they eat from it a measurement of their sufficiency only’ – from Ibn Abbas.
اللَّهُ يَرْزُقُها وَ إِيَّاكُمْ أي يرزق تلك الدابة الضعيفة التي لا تقدر على حمل رزقها و يرزقكم أيضا فلا تتركوا الهجرة بهذا السبب
(so) Allah Sustains it and you, [29:60] – i.e., Sustains that weak creature which is not able upon carrying its sustenance and Sustains you all as well, therefore do not neglect the emigration due to this cause.
عن ابن عمر قال خرجنا مع رسول الله ص حتى دخل بعض حيطان الأنصار فجعل يلتقط من التمر و يأكل فقال يا ابن عمر ما لك لا تأكل فقلت لا أشتهيه يا رسول الله
‘From Ibn Umar, he said, ‘We went out with Rasool-Allah-saww until he-saww entered one of the gardens of the Helpers. He-saww went on to pick from the dates and eating. He-saww said: ‘O Ibn Umar! What is the matter with you not eating?’ I said, ‘I do not desire it, O Rasool-Allah-saww!’
فقال و لكني أشتهيه و هذه صبيحة رابعة منذ لم أذق طعاما و لو شئت لدعوت ربي فأعطاني مثل ملك كسرى و قيصر فكيف بك يا ابن عمر إذا بقيت مع قوم يخبئون رزق سنتهم لضعف اليقين
He-saww said: ‘But, I-saww do desire it, and this the fourth morning since I-saww had not tasted any food, and if I-saww so desire, I-saww can supplicate to my-saww Lord-azwj, so He-azwj would Give me-saww like the kingdoms of Chosroe and Caesar. So, how would it be with you, O Ibn Umar, when you remain with a group who will be hiding (hoarding) sustenance of their year due to the weakness of the conviction?’
فو الله ما برحنا حتى نزلت الآية
(Ibn Umar) said, ‘By Allah-azwj! We had not departed until the Verse was Revealed’.
وَ هُوَ السَّمِيعُ أي لأقوالكم عند مفارقة أوطانكم الْعَلِيمُ بأحوالكم لا يخفى عليه شيء من سركم و إعلانكم.
and He is the Hearing, – I.e., to your words during separation from your homeland – the Knowing [29:60] – with your situations. Nothing is hidden unto Him-azwj, from your secrets and your announcements.
و قال قدس الله روحه وَ الطَّيْرَ أي و سخرنا الطير مَحْشُورَةً أي مجموعة إليه تسبح الله تعالى معه كُلٌ يعني كل الطير و الجبال لَهُ أَوَّابٌ رجاع إلى ما يريد مطيع له بالتسبيح معه
And he, holy be his soul, said, ‘And the birds – i.e., and We Subjugated the birds – gathered, – collecting to him-saww, glorifying Allah-azwj the Exalted with him-as – all – meaning every bird, and the mountain – responding to him [38:19] – responding to what he-as wanted, obedient to him-as with the glorification along with him-as’.
قال الجبائي لا يمتنع أن يكون الله تعالى خلق في الطيور من المعارف ما يفهم به أمر داود و نهيه فيطيعه فيما يريد منها و إن لم تكن كاملة العقل مكلفة.
Al-Jabaie said, ‘And it is not impossible that Allah-azwj the Exalted would Created in the birds, the understanding what they would be understanding with, the order of Dawood-as and his-as prohibition, so it would obey him-as in whatever he-as wanted from it, and even though it does not happen to be of perfect intellect, encumbered’.
و قال الرازي فإن قيل كيف يصدر تسبيح الله عن الطير مع أنه لا عقل له قلنا لا يبعد أن يقال إن الله تعالى كان يخلق لها عقولا حتى تعرف الله فتسبحه حينئذ و كل ذلك كان معجزة لداود ع انتهى.
And Al-Razy said, ‘If it is said, ‘How can the glorification of Allah-azwj emanate from the bird, along with that there is no intellect for it?’ We say, ‘It is not far-fetched that Allah-azwj that it be said that Allah-azwj had Created intellect for it until it recognised Allah-azwj, so it glorified Him-azwj on that day, and all that was a miracle for Dawood-as’ – end.
خَلَقَ الْأَزْواجَ كُلَّها قيل يعني أزواج الحيوان من ذكر و أنثى
And the One Who Created the pairs, all of them, [43:12] – It is said, ‘It means the pairs of the animals, from a male and a female’.
و قيل أي الأشكال و قيل أي الأصناف و قيل كل ممكن فهو زوج تركيبي و الواحد الحق و الفرد المطلق هو الله تعالى
And it is said, ‘I.e., the appearances’. And it is said, ‘I.e., the types’. And it is said, ‘All possibilities, so it is a synthetic pair, and the One, the Truth, and the Individual, He-azwj is Allah-azwj the Exalted.
وَ ما يَبُثُّ مِنْ دابَّةٍ أي و في خلق ما يفرق على وجه الأرض من الحيوان على اختلاف أجناسها و منافعها و المقاصد المطلوبة منها دلالات واضحات على وجوده سبحانه و علمه و قدرته و حكمته و لطفه لِقَوْمٍ يُوقِنُونَ قيل أي يطلبون علم اليقين بالتدبر و التفكر.
and what He Spread out from animals, ‘I.e.,, and in the creation, what is spread out upon the surface of the earth, from the animal upon their different species, and their benefits, and the required purpose from it, – there are Signs – clear evidence(s) upon His-azwj Existence, the Glorious, and His-azwj Knowledge, and His-azwj Wisdom, and His-azwj Subtleties’ – for a people who are certain [45:4] – it is said, ‘I.e., seeking the certain knowledge with the pondering and the thinking’.
قوله سبحانه صافَّاتٍ قيل أي باسطات أجنحتهن في الجو عند طيرانها فإنهن إذا بسطنها صففن قوادمها وَ يَقْبِضْنَ أي و يضممنها إذا ضربن بها جنوبهن وقتا بعد وقت للاستظهار به على التحرك و لذلك عدل به إلى صيغة الفعل للتفرقة بين الأصيل في الطيران و الطاري عليه
Words of the Glorious: spreading (their wings) – It is said, ‘I.e., extending their wings in the air during their flight, for they, when they extend them, they row their legs – and folding them? [67:19] – i.e. and hugging them when they strike their sides with these, time after time, in order to prevail by it upon the movement, and for that (reason) He-azwj Modified it to a verb of the deed for the differentiation between the original in the flight and the flier upon it.
ما يُمْسِكُهُنَ في الجو على خلاف طبعهن إِلَّا الرَّحْمنُ الشامل رحمته كل شيء بأن خلقهن على أشكال و خصائص هيئاتهن للحركة في الهواء إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ يعلم كيف يخلق الغرائب و يدبر العجائب.
What withholds them – in the air in opposition to their nature – except the Beneficent? – the One-azwj Whose Mercy includes all things, by Creating them upon the likenesses, and specifics prepared for the movement in the air – He is Sees all things [67:19] – Knows how to Create the oddities and Manage the wonders’.
و أقول في سورة الفيل و قصته دلالة على شعور الحيوانات و كونها مطيعة لأمره سبحانه فإن الظاهر أن الطيور كانت حيوانات و لم تكن من الملائكة و إن احتملت ذلك و كذا الفيلة حيث امتنعت من دخول الحرم و فهمت كلام عبد المطلب و سجدت له رضي الله عنه كما مر مفصلا في ذكر تلك القصة
And I (Majlisi) am saying regarding Surah Al Feel, ‘And it’s story evidence’s upon the awareness of the animals and their being obedient to His-azwj Command, the Glorious. The apparent is that the birds happen to be animals, and do not happen to be from the Angels, and if you tolerate that, and like is the elephant, whereby it was prevented from entering the Sanctuary, and it understood the speech of Abdul Muttalib-as and had done Sajdah to him-as, may Allah-azwj be Pleased with him-as, like what has already passed in detail in the mention of that story.
نعم يمكن أن يكون الله تعالى جعلها في ذلك الوقت ذوات شعور و معرفة كرامة للبيت و عبد المطلب و إرهاصا لنبوة نبينا ص.
Yes, it is possible that Allah-azwj the Exalted had Made it, during that time, being with the awareness and understanding as a prestige of the House (Kabah) and Abdul Muttalib-as, and as a harbinger for the Prophet-hood of our Prophet-saww’.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْوَشَّاءِ عَنْ صديق بْنِ عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ طَيْرٍ يُصَادُ فِي بَرٍّ وَ لَا بَحْرٍ وَ لَا يُصَادُ شَيْءٌ مِنَ الْوُحُوشِ إِلَّا بِتَضْيِيعِهِ التَّسْبِيحَ.
Tafseer of Ali Bin Ibrahim – from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Al Washa, from Sadeeq Bin Abdullah, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘There is no bird being hunted in the land nor sea, and there is nothing from the animals being hundred except it is due to their having wasted the glorification (of Allah-azwj)’’.[1]
2- التَّفْسِيرُ، وَ اللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ ماءٍ أَيْ مِنْ مَنِيٍ فَمِنْهُمْ مَنْ يَمْشِي عَلى بَطْنِهِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى رِجْلَيْنِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى أَرْبَعٍ يَخْلُقُ اللَّهُ ما يَشاءُ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ قَالَ عَلَى رِجْلَيْنِ النَّاسُ وَ عَلَى بَطْنِهِ الْحَيَّاتُ وَ عَلَى أَرْبَعٍ الْبَهَائِمُ
The Tafseer (Al Qummi) –
And Allah Created every creature from water. – i.e. from semen – So from them is one who walks upon its belly, and from them is one who walks upon two legs, and from them is one who walks upon four. Allah Creates whatever He so Desires to. Surely, Allah is Able upon all things [24:45]. He said, ‘Upon two legs are the people, and upon its belly are the snakes, and upon four are the animals’. (opinion)
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ مِنْهُمْ مَنْ يَمْشِي عَلَى أَكْثَرَ مِنْ ذَلِكَ.
And Abu Abdullah-asws said: ‘And from them is one walking upon more than that’’.[2]
3- قُرْبُ الْإِسْنَادِ، عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ مَا يُصَادُ مِنَ الطَّيْرِ إِلَّا بِتَضْيِيعِهِمُ التَّسْبِيحَ.
(The book) ‘Qurb Al Asnad’ – From Sa’ad Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Surely there none from the birds being hunted except it is due to their having wasted the glorification (of Allah-azwj)’’.[3]
4- الْعِلَلُ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتِ الْوُحُوشُ وَ الطَّيْرُ وَ السِّبَاعُ وَ كُلُّ شَيْءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مُخْتَلِطاً بَعْضُهُ بِبَعْضٍ فَلَمَّا قَتَلَ ابْنُ آدَمَ أَخَاهُ نَفَرَتْ وَ فَزِعَتْ فَذَهَبَ كُلُّ شَيْءٍ إِلَى شَكْلِهِ.
(The book) ‘Al Ilal’ – From Muhammad Bin Musa in Al Mutawakkil, from Muhammad Bin Yahya Al Attar, from Al-Husayn Bin Al-Hassan Bin Aban, from Muhammad Bin Awrama, from Abdullah Bin Muhammad, from Hammad Bin Usman,
‘From Abu Abdullah-asws having said: ‘The beasts and the birds and the lions, and all things Allah-azwj Mighty and Majestic had Created, were mingling with each other. When the son-la of Adam-as killed his‑la brother-as, they fled and panicked, so each thing went to its shape’’.[4]
5- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ رَجُلٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ رَفَعَهُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: إِذَا سَمِعْتُمْ نُبَاحَ الْكَلْبِ وَ نَهِيقَ الْحِمَارِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّهُمْ يَرَوْنَ مَا لَا تَرَوْنَ فَافْعَلُوا ما تُؤْمَرُونَ الْخَبَرَ.
And from him, from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashari, from Ahmad Bin Abu Abdullah Al Barqy, from a man, from Ibn Asbat, from his uncle Yaqoub, raising it to,
‘Ali-asws Bin Abu Talib-asws having said: ‘Whenever you hear the barking of a dog and they braying of a donkey, then seek Refuge with Allah-azwj from the Pelted Satan-la, and for they are seeing what you are not seeing: therefore do what you are being Commanded”. [2:68]’ – the Hadeeth’’.[5]
6- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ عَمَّارٍ الثَّقَفِيِّ الْكَاتِبِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ الْحَارِثِ بْنِ بَشِيرٍ الدُّهْنِيِّ عَنِ الْقَاسِمِ بْنِ الْفَضْلِ بْنِ عمرة الْقَيْسِيِّ عَنْ عَبَّادٍ الْمِنْقَرِيِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ قَالَ: مَرَّ رَسُولُ اللَّهِ ص بِظَبْيَةٍ مَرْبُوطَةٍ بِطُنُبِ فُسْطَاطٍ
(The book) ‘Majalis’ of Ibn Sheykh – from a group, from Abu Al Mufazzal Al Shaybani, from Ahmad Bin Abdullah Bin Ammar Al Saqafi the scribe, from Ali Bin Muhammad Bin Suleyman Al Nowfali, from Muhammad Bin Al Haris Bin Bashir Al Duhny, from Al Qasim Bin Al Fazl Bin Amro Al Qeysi, from Abbad Al Minqary,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws having said: ‘My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj upon them-asws all having said: ‘Rasool-Allah-saww passed by an antelope tied to a pole of a tent.
فَلَمَّا رَأَتْ رَسُولَ اللَّهِ ص أَطْلَقَ اللَّهُ عَزَّ وَ جَلَّ لَهَا مِنْ لِسَانِهَا فَكَلَّمَتْهُ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي أُمُّ خِشْفَيْنِ عَطْشَانَيْنِ وَ هَذَا ضَرْعِي قَدِ امْتَلَأَ لَبَناً فَخَلِّنِي حَتَّى أَنْطَلِقَ فَأُرْضِعَهُمَا ثُمَّ أَعُودَ فَتَرْبُطَنِي كَمَا كُنْتُ
When it saw Rasool-Allah-saww, Allah-azwj Mighty and Majestic Freed her tongue for it, so it spoke. It said, ‘O Rasool-Allah-saww! I am a mother of two cubs who are thirsty, and this one is my udder full of milk. Free me until I go and feed them, then I shall return, so you-saww can tie me (again) like what I have been’.
فَقَالَ لَهَا رَسُولُ اللَّهِ ص كَيْفَ وَ أَنْتِ رَبِيطَةُ قَوْمٍ وَ صَيْدُهُمْ
Rasool-Allah-saww said to it: ‘How can I-saww, and you have been tied up by a people and are their prey?’
قَالَتْ بَلَى يَا رَسُولَ اللَّهِ أَنَا أَجِيءُ فَتَرْبُطُنِي كَمَا كُنْتُ أَنْتَ بِيَدِكَ فَأَخَذَ عَلَيْهَا مَوْثِقاً مِنَ اللَّهِ لَتَعُودَنَّ وَ خَلَّى سَبِيلَهَا
It said, ‘Yes, O Rasool-Allah-saww! I will come so you-saww can tie me like what I have been, you-saww by your-saww own hands!’ So he-saww took a covenant from Allah-azwj upon it for its return and freed it’s way.
فَلَمْ تَلْبَثْ إِلَّا يَسِيراً حَتَّى رَجَعَتْ قَدْ فَرَغَتْ مَا فِي ضَرْعِهَا فَرَبَطَهَا نَبِيُّ اللَّهِ كَمَا كَانَتْ ثُمَّ سَأَلَ لِمَنْ هَذَا الصَّيْدُ قَالُوا يَا رَسُولَ اللَّهِ هَذِهِ لِبَنِي فُلَانٍ
It was not except a little while until it returned, having been free of what was in her udders. The Prophet-saww of Allah-azwj tied it, like what it had been. Then he-saww asked: ‘For whom is this prey?’ They said, ‘O Rasool-Allah-saww! This is for the clan of so and so!’
فَأَتَاهُمُ النَّبِيُّ ص وَ كَانَ الَّذِي اقْتَنَصَهَا مِنْهُمْ مُنَافِقاً فَرَجَعَ عَنْ نِفَاقِهِ وَ حَسُنَ إِسْلَامُهُ فَكَلَّمَهُ النَّبِيُّ لِيَشْتَرِيَهَا مِنْه قَالَ بَلْ أُخَلِّي سَبِيلَهَا فِدَاكَ أَبِي وَ أُمِّي يَا نَبِيَّ اللَّهِ
The Prophet-saww came to them, and the one who had hunted it among them was a hypocrite. He retracted from his hypocrisy and his Islam was good. The Prophet-saww spoke to him in order to buy it from him. He said, ‘But, I hereby free it’s way, may my father and my mother be ransomed for you‑saww, O Prophet-saww of Allah-azwj!’
فَقَالَ رَسُولُ اللَّهِ ص لَوْ أَنَّ الْبَهَائِمَ يَعْلَمُونَ مِنَ الْمَوْتِ مَا تَعْلَمُونَ أَنْتُمْ مَا أَكَلْتُمْ مِنْهَا سَمِيناً.
Rasool-Allah-saww said: ‘If the animals were knowing of the death what you are knowing, you would not eat a fat one from them’’.[6]
7- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ يَعْقُوبُ ع لِابْنِهِ يَا بُنَيَّ لَا تَزْنِ فَلَوْ أَنَّ الطَّيْرَ زَنَى لَتَنَاثَرَ رِيشُهُ.
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Ibn Fazzal, from Abdullah Bin Maymoun Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Yaqoub-as said to his-as son-as: ‘O my-as son-as! Do not commit adultery, for even if the bird were to commit adultery, it’s feathers would scatter (fall off)’’.[7]
8- الْخَرَائِجُ، رُوِيَ أَنَّ الْحُسَيْنَ ع سُئِلَ فِي حَالِ صِغَرِهِ عَنْ أَصْوَاتِ الْحَيَوَانَاتِ لِأَنَّ مِنْ شَرْطِ الْإِمَامِ أَنْ يَكُونَ عَالِماً بِجَمِيعِ اللُّغَاتِ حَتَّى أَصْوَاتِ الْحَيَوَانَاتِ فَقَالَ عَلَى مَا رَوَى مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّمِيمِيُّ عَنِ الْحُسَيْنِ ع أَنَّهُ قَالَ:
(The book) ‘Al Kharaij’ –
‘It is reported that Al-Husayn-asws was asked during his-asws young state (childhood) about the sounds of the animals, because it is from the conditions of the Imam-asws that he-asws would be knowledgeable with entirety of the languages, even the sounds of the animals. He (the narrator) said, ‘Based upon what is reported by Muhammad Bin Ibrahim Bin Al-Haris Al Tameemi, from Al-Husayn-asws having said:
إِذَا صَاحَ النَّسْرُ فَإِنَّهُ يَقُولُ يَا ابْنَ آدَمَ عِشْ مَا شِئْتَ فَآخِرُهُ الْمَوْتُ
‘When the eagle shouts, so it is saying, ‘O children of Adam-as! Live for as long as you like, but it’s end is the death!’
وَ إِذَا صَاحَ الْبَازِي يَقُولُ يَا عَالِمَ الْخَفِيَّاتِ وَ يَا كَاشِفَ الْبَلِيَّاتِ
And when the falcon shouts, it is saying, ‘O Knower of the hidden matters! And Remover of the afflictions!’
وَ إِذَا صَاحَ الطَّاوُسُ يَقُولُ مَوْلَايَ ظَلَمْتُ نَفْسِي وَ اغْتَرَرْتُ بِزِينَتِي فَاغْفِرْ لِي
And when the peacock shouts, it is saying, ‘My Master-azwj! I have been unjust to myself and have been deceived by my adornments, so Forgive (my sins) for me!’
وَ إِذَا صَاحَ الدُّرَّاجُ يَقُولُ الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى
And when the pheasant shouts, it is saying, ‘The Beneficent is even upon the Throne!’
وَ إِذَا صَاحَ الدِّيكُ يَقُولُ مَنْ عَرَفَ اللَّهَ لَمْ يَنْسَ ذِكْرَهُ
And when the rooster shouts, it is saying, ‘One who recognises Allah-azwj will not forget His-azwj Zikr (mention)!’
وَ إِذَا قَرْقَرَتِ الدَّجَاجَةُ تَقُولُ يَا إِلَهَ الْحَقِّ أَنْتَ الْحَقُّ وَ قَوْلُكَ الْحَقُّ يَا اللَّهُ يَا حَقُ
And when the hen chirps, it is saying, ‘O God-azwj of the truth! You-azwj are the Truth, and Your-azwj Word is the truth! O Allah-azwj! O True!’
وَ إِذَا صَاحَ الْبَاشَقُ يَقُولُ آمَنْتُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ
And when the sparrowhawk shouts, it is saying, ‘I believe in Allah-azwj and the last Day!’
وَ إِذَا صَاحَتِ الحداء [الْحِدَأَةُ] تَقُولُ تَوَكَّلْ عَلَى اللَّهِ تُرْزَقْ
And when the kite (bird) shouts, it is saying, ‘Rely upon Allah-azwj, you will be Graced!’
وَ إِذَا صَاحَ الْعُقَابُ يَقُولُ مَنْ أَطَاعَ اللَّهَ لَمْ يَشْقَ
And when the golden eagle shouts, it is saying, ‘One who obeys Allah-azwj will not be wretched!’
وَ إِذَا صَاحَ الشَّاهِينُ يَقُولُ سُبْحَانَ اللَّهِ حَقّاً حَقّاً
And when the Peregrine Falcon shouts, it is saying, ‘Glory be to Allah-azwj, truly, truly!’
وَ إِذَا صَاحَتِ الْبُومَةُ يَقُولُ الْبُعْدُ مِنَ النَّاسِ أُنْسٌ
And when the owl shouts (hoots), it is saying, ‘The remoteness from the people is a comfort!’
وَ إِذَا صَاحَ الْغُرَابُ يَقُولُ يَا رَازِقُ ابْعَثِ الرِّزْقَ الْحَلَالَ
And when the crow shouts (crows), it is saying, ‘O Sustainer! Send the Permissible sustenance!’
وَ إِذَا صَاحَ الْكُرْكِيُّ يَقُولُ اللَّهُمَّ احْفَظْنِي مِنْ عَدُوِّي
And when the crane shouts, it is saying, ‘O Allah-azwj! Protect me from my enemies!’
وَ إِذَا صَاحَ اللَّقْلَقُ يَقُولُ مَنْ تَخَلَّى عَنِ النَّاسِ نَجَا مِنْ أَذَاهُمْ
And when the stork shouts, it is saying, ‘One who is alone away from the people, is saved from their harm!’
وَ إِذَا صَاحَ الْبَطَّةُ تَقُولُ غُفْرَانَكَ يَا اللَّهُ
And when the duck shouts, it is saying, ‘Your-azwj Forgiveness, O Allah-azwj!’
وَ إِذَا صَاحَ الْهُدْهُدُ يَقُولُ مَا أَشْقَى مَنْ عَصَى اللَّهَ
And when the Hoopoe shouts, it is saying, ‘How wretched is the one disobeying Allah-azwj!’
وَ إِذَا صَاحَ الْقُمْرِيُّ يَقُولُ يَا عَالِمَ السِّرِّ وَ النَّجْوَى يَا اللَّهُ
And when the Turtle dove shouts, it is saying, ‘O Knower of the secrets and the announcements! O Allah-azwj!’
وَ إِذَا صَاحَ الدُّبْسِيُ يَقُولُ أَنْتَ اللَّهُ لَا إِلَهَ سِوَاكَ يَا اللَّهُ
And when the Laughing dove shouts, it is saying, ‘You-azwj are Allah-azwj! There is no god besides You‑azwj!’
وَ إِذَا صَاحَ الْعَقْعَقُ يَقُولُ سُبْحَانَ مَنْ لَا يَخْفَى عَلَيْهِ خَافِيَةٌ
And when the magpie shouts, it is saying, ‘Glorious is the One-azwj, no hidden matter is hidden unto Him-azwj!’
وَ إِذَا صَاحَ الْبَبَّغَاءُ يَقُولُ مَنْ ذَكَرَ رَبَّهُ غَفَرَ ذَنْبَهُ
And when the parrot shouts, it is saying, ‘One who mentions his Lord-azwj, his sins would be Forgiven!’
وَ إِذَا صَاحَ الْعُصْفُورُ يَقُولُ أَسْتَغْفِرُ اللَّهَ مِمَّا يُسْخِطُ اللَّهَ
And when the sparrow shouts, it is saying, ‘I seek Forgiveness of Allah-azwj from what Angers Allah‑azwj!’
وَ إِذَا صَاحَ الْبُلْبُلُ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً
And when the nightingale shouts, it is saying, ‘There is no god except Allah-azwj, truly, truly!’
وَ إِذَا صَاحَ الْقَبْجَةُ تَقُولُ قَرُبَ الْحَقُّ قَرُبَ
And when the partridge shouts, it is saying, ‘Near is the truth, approaching!’
وَ إِذَا صَاحَتِ السُّمَانَاةُ يَقُولُ يَا ابْنَ آدَمَ مَا أَغْفَلَكَ عَنِ الْمَوْتِ
And when the Bobwhite quail shouts, it is saying, ‘O son of Adam-saww! How heedless you are from the death!’
وَ إِذَا صَاحَ السَّوْذَنِيقُ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ وَ آلُهُ خِيَرَةُ اللَّهِ
And when the Evergreen falcon shouts, it is saying, ‘There is no god except Allah-azwj! Muhammad‑saww and his-saww Progeny-asws are Choice of Allah-azwj!’
وَ إِذَا صَاحَتِ الْفَاخِتَةُ يَا وَاحِدُ يَا أَحَدُ يَا فَرْدُ يَا صَمَدُ
And when the Ring dove shouts, (it is saying), ‘O One! O First! O Individual! O Last!’
وَ إِذَا صَاحَ الشِّقِرَّاقُ يَقُولُ مَوْلَايَ أَعْتِقْنِي مِنَ النَّارِ
And when the Coracias shouts, it is saying, ‘My Master-saww! Liberate me from the Fire!’
وَ إِذَا صَاحَتِ الْقُنْبُرَةُ تَقُولُ مَوْلَايَ تُبْ عَلَى كُلِّ مُذْنِبٍ مِنَ الْمُذْنِبِينَ
And when the Skylark shouts, it is saying, ‘My Master-saww! Turn (with Mercy) to every sinner from the sinners!’
وَ إِذَا صَاحَ الْوَرَشَانُ يَقُولُ إِنْ لَمْ تَغْفِرْ ذَنْبِي شَقِيتُ
And when the Wood pigeon shouts, it is saying, ‘If You-azwj don’t Forgive my sins, I would be wretched!’
وَ إِذَا صَاحَ الشِّفْنِينُ يَقُولُ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
And when the ‘Shifneyn’ (bird of prey) shouts, it is saying, ‘There is not strength except with Allah‑azwj, the Exalted, the Magnificent!’
وَ إِذَا صَاحَتِ النَّعَامَةُ تَقُولُ لَا مَعْبُودَ سِوَى اللَّهِ
And when the Ostrich shouts, it is saying, ‘There is no Deity besides Allah-azwj!’
وَ إِذَا صَاحَتِ الْخُطَّافَةُ فَإِنَّهَا تَقْرَأُ سُورَةَ الْحَمْدِ وَ تَقُولُ يَا قَابِلَ تَوْبَةِ التَّوَّابِينَ يَا اللَّهُ لَكَ الْحَمْدُ
And when the Hook shouts, it is reciting Surah Al Hamd, and it is saying, ‘O Accepter of repentance of the repenters! O Allah-azwj, for You-azwj is the Praise!’
وَ إِذَا صَاحَتِ الزَّرَافَةُ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ
And when the Giraffe shouts, it is saying, ‘There is no god except Allah-azwj Alone!’
وَ إِذَا صَاحَ الْحَمَلُ يَقُولُ كَفَى بِالْمَوْتِ وَاعِظاً
And when the lamb shouts, it is saying, ‘Suffice with the death as a preaching!’
وَ إِذَا صَاحَ الْجَدْيُ يَقُولُ عَاجَلَنِيَ الْمَوْتُ ثَقُلَ ذَنْبِي وَ ازْدَادَ
And when the kid (young goat) shouts, it is saying, ‘Hasten the death for me! Heavy are my sins and are increasing!’
وَ إِذَا صَاحَ الْأَسَدُ يَقُولُ أَمْرُ اللَّهِ مُهِمٌّ مُهِمٌّ
And when the lion shouts (roars), it is saying, ‘The Command of Allah-azwj is important, important!’
وَ إِذَا صَاحَ الثَّوْرُ يَقُولُ مَهْلًا مَهْلًا يَا ابْنَ آدَمَ أَنْتَ بَيْنَ يَدَيْ مَنْ يَرَى وَ لَا يُرَى وَ هُوَ اللَّهُ
And when the bull shouts, it is saying, ‘No! No, O son of Adam-as! You are in front of the One-azwj who sees and He-azwj cannot be seen, and He-azwj is Allah-azwj!’
وَ إِذَا صَاحَ الْفِيلُ يَقُولُ لَا يُغْنِي عَنِ الْمَوْتِ قُوَّةٌ وَ لَا حِيلَةٌ
And when the elephant shouts, it is saying, ‘Nothing avails from the death, neither strength nor any means!’
وَ إِذَا صَاحَ الْفَهْدُ يَقُولُ يَا عَزِيزُ يَا جَبَّارُ يَا مُتَكَبِّرُ يَا اللَّهُ
And when the leopard shouts, it is saying, ‘O Mighty! O Subduer! O Great! O Allah-azwj!’
وَ إِذَا صَاحَ الْجَمَلُ يَقُولُ سُبْحَانَ مُذِلِّ الْجَبَّارِينَ سُبْحَانَهُ
And when the camel shouts, it is saying, ‘Glorious is the Humiliator of the tyrants! Glory be to Him‑azwj!’
وَ إِذَا صَهَلَ الْفَرَسُ يَقُولُ سُبْحَانَ رَبِّنَا سُبْحَانَهُ
And when the horse shouts, it is saying, ‘Glorious is our Lord-azwj! Glory be to Him-azwj!’
وَ إِذَا صَاحَ الذِّئْبُ يَقُولُ مَا حَفِظَ اللَّهُ لَنْ يَضِيعَ أَبَداً
And when the wolf shouts, it is saying, ‘Whatever Allah-azwj Protects, will not be waster, ever!’
وَ إِذَا صَاحَ ابْنُ آوَى يَقُولُ الْوَيْلُ الْوَيْلُ لِلْمُذْنِبِ الْمُصِرِّ
And when the jackal shouts, it is saying, ‘The woe! The woe is for the sinner, the persistent sinner!’
وَ إِذَا صَاحَ الْكَلْبُ يَقُولُ كَفَى بِالْمَعَاصِي ذُلًّا
And when the dog shouts (barks), it is saying, ‘Suffice with the disobedience as a disgrace!’
وَ إِذَا صَاحَ الْأَرْنَبُ يَقُولُ لَا تُهْلِكْنِي يَا اللَّهُ لَكَ الْحَمْدُ
And when the rabbit shouts, it is saying, ‘Do not Destroy me, O Allah-azwj! For You-azwj is the Praise!’
وَ إِذَا صَاحَ الثَّعْلَبُ يَقُولُ الدُّنْيَا دَارُ غُرُورٍ
And when the fox shouts, it is saying, ‘The world is a house of deception!’
وَ إِذَا صَاحَ الْغَزَالُ يَقُولُ نَجِّنِي مِنَ الْأَذَى
And when the deer shouts, it is saying, ‘Save me from the harm!’
وَ إِذَا صَاحَ الْكَرْكَدَّنُ يَقُولُ أَغِثْنِي وَ إِلَّا هَلَكْتُ يَا مَوْلَايَ
And when the rhinoceros shouts, it is saying, ‘Help me or else I will be destroyed, O my Master-azwj!’
وَ إِذَا صَاحَ الْإِبِلُ يَقُولُ حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ حَسْبِيَ اللَّهُ
And when the camel shouts, it is saying, ‘Allah-azwj Suffices me and is the best Protector! Allah-azwj Suffices me!’
وَ إِذَا صَاحَ النَّمِرُ يَقُولُ سُبْحَانَ مَنْ تَعَزَّزَ بِالْقُدْرَةِ سُبْحَانَهُ
And when the tiger shouts, it is saying, ‘Glorious is the One-azwj Who is enlightened by the Power! Glory be to Him-azwj!’
وَ إِذَا سَبَّحَتِ الْحَيَّةُ تَقُولُ مَا أَشْقَى مَنْ عَصَاكَ يَا رَحْمَانُ
And when the snake glorifies, it is saying, ‘How wretched is the one who disobeys You-azwj, O Beneficent!’
وَ إِذَا سَبَّحَتِ الْعَقْرَبُ تَقُولُ الشَّرُّ شَيْءٌ وَحْشٌ
And when the scorpion glorifies, it is saying, ‘The evil is a beastly thing!’
ثُمَّ قَالَ ع مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ إِلَّا وَ لَهُ تَسْبِيحٌ يَحْمَدُ بِهِ رَبَّهُ
Then he-asws said: ‘Allah-azwj has not Created anything except and there is a glorification for it praising it’s Lord-azwj with it!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ.
Then he-asws recited this Verse: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification. [17:44]’’.[8]
وَ فِي كِتَابِ نَفَخَاتِ الْأَزْهَارِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: سَمِعْتُ حَبِيبِي رَسُولَ اللَّهِ ص يَقُولُ هَبَطَ عَلَيَّ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّ لِكُلِّ شَيْءٍ سَيِّداً فَسَيِّدُ الْبَشَرِ آدَمُ وَ سَيِّدُ وُلْدِ آدَمَ أَنْتَ وَ سَيِّدُ الرُّومِ صُهَيْبٌ وَ سَيِّدُ فَارِسَ سَلْمَانُ وَ سَيِّدُ الْحَبَشِ بِلَالٌ وَ سَيِّدُ الشَّجَرِ السِّدْرُ وَ سَيِّدُ الطَّيْرِ النَّسْرُ وَ سَيِّدُ الشُّهُورِ رَمَضَانُ وَ سَيِّدُ الْأَيَّامِ يَوْمُ الْجُمُعَةِ وَ سَيِّدُ الْكَلَامِ الْعَرَبِيَّةُ وَ سَيِّدُ الْعَرَبِيَّةِ الْقُرْآنُ وَ سَيِّدُ الْقُرْآنِ سُورَةُ الْبَقَرَةِ.
And in the book ‘Nafakhat Al Azhaar’ –
‘From Ali-asws Bin Abu Talib-asws having said: ‘I-asws heard my-asws beloved Rasool-Allah-saww saying: ‘Jibraeel-as came down unto me-saww and said: ‘O Muhammad-saww! For everything there is a chief. The chief of the mortals (humans) is Adam-as, and you-saww are chief of the children of Adam-as, and chief of the Romans is Suheyb, and chief of Persians is Salman-ra, and chief of the Ethiopians is Bilal-ra, and chief of the trees is the lotus, and chief of the birds is the eagle, and chief of the months is Ramazan, and chief of the days is the day of Friday, and chief of the speech is Arabic, and chief of the Arabic is the Quran, and chief of the Quran is Surah Al Baqarah’’.[9]
9- الْمَنَاقِبُ، تَفْسِيرُ الثَّعْلَبِيِّ قَالَ الصَّادِقُ ع قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِذَا صَاحَ النَّسْرُ قَالَ ابْنَ آدَمَ عِشْ مَا شِئْتَ آخِرُهُ الْمَوْتُ
(The book) ‘Al Manaqib’ – Tafseer Al Sa’alby,
‘Al-Sadiq-asws said: ‘Al-Husayn-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon both of them-asws, said: ‘When the eagle shouts, it says, ‘Son of Adam-as! Live for as long as your life, it’s end is the death!’
وَ إِذَا صَاحَ الْغُرَابُ قَالَ إِنَّ فِي الْبُعْدِ مِنَ النَّاسِ أُنْساً
And when the crow shouts, it says, ‘In the remoteness from the people, there is comfort!’
وَ إِذَا صَاحَ الْقُنْبُرَةُ قَالَ اللَّهُمَّ الْعَنْ مُبْغِضِي آلِ مُحَمَّدٍ
And when the Skylark shouts, it says, ‘O Allah-azwj! Curse the haters to Progeny-asws of Muhammad‑saww!’
وَ إِذَا صَاحَ الْخُطَّافُ قَرَأَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ يَمُدُّ الضَّالِّينَ كَمَا يَمُدُّهَا الْقَارِئُ.
And when the hook recites, ‘The Praise is for Allah-azwj Lord-azwj of the worlds, it extends (the word) ‘Al-Zaleen’ just as the reciters (of the Quran) are extending it’’.[10]
10 الْكَافِي، عَنْ أَبِي عَبْدِ اللَّهِ الْعَاصِمِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَسْبَاطِ بْنِ سَالِمٍ عَنْ سَالِمٍ مَوْلَى أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ طَيْرٍ يُصَادُ إِلَّا بِتَرْكِهِ التَّسْبِيحَ وَ مَا مِنْ مَالٍ يُصَابُ إِلَّا بِتَرْكِ الزَّكَاةِ.
(The book) ‘Al Kafi’ – From Abu Abdullah Al Aasimy, from Ali Bin Al-Hassan Al Maysami, from Ali Bin Asbat, from his father Asbaat Bin Salim, from Salim, a slave of Aban who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a bird being hunted except it is due to its having neglect the glorification (of Allah-azwj; and there is no wealth being attained except by neglecting the Zakat’’.[11]
11- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ع أَوْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا طَلَعَتِ الشَّمْسُ بِيَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ وَ إِنَّ كَلَامَ الطَّيْرِ فِيهِ إِذَا لَقِيَ بَعْضُهُ بَعْضاً سَلَامٌ سَلَامٌ يَوْمٌ صَالِحٌ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibrahim Bin Abu Al Bilad, from one of his companions,
‘From Abu Ja’far-asws or from Abu Abdullah-asws having said: ‘The sun has not emerged on a day superior to the day of Friday, and that the speech of the birds during it, when they meet each other, is ‘Salaam! Salaam on a righteous day!’’[12]
12- الْإِخْتِصَاصُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: شَهِدْنَا مَجْلِسَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ فَإِذَا نَحْنُ بِعِدَّةٍ مِنَ الْعَجَمِ فَسَلَّمُوا عَلَيْهِ فَقَالُوا جِئْنَاكَ لِنَسْأَلَكَ عَنْ سِتِّ خِصَالٍ فَإِنْ أَنْتَ أَخْبَرْتَنَا آمَنَّا وَ صَدَّقْنَا وَ إِلَّا كَذَّبْنَا وَ جَحَدْنَا
(The book) ‘Al Ikhtisas’ –
From Ibn Abbas who said, ‘We attended a gathering of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj and His-azwj Greeting be upon him-asws, and there, we were with a number of non-Arabs. They greeted unto him-asws. They said, ‘We have come to you-asws to ask you‑asws about six characteristics. If you-asws were to inform us, we shall believe and ratify, or else we shall belie and reject!’
فَقَالَ عَلِيٌّ ع سَلُوا مُتَفَقِّهِينَ وَ لَا تَسْأَلُوا مُتَعَنِّتِينَ
Ali-asws said: ‘Ask as understanding ones and do not ask as obstinate ones’.
قَالُوا أَخْبِرْنَا مَا يَقُولُ الْفَرَسُ فِي صَهِيلِهِ وَ الْحِمَارُ فِي نَهِيقِهِ وَ الدُّرَّاجُ فِي صِيَاحِهِ وَ الْقُنْبُرَةُ فِي صَفِيرِهَا وَ الدِّيكُ فِي نَعِيقِهِ وَ الضِّفْدِعُ فِي نَقِيقِهِ
They said, ‘Inform us, what does the horse say during its neighing, and the donkey in its braying, and the pheasant during its shouting, and the Skylark during its whistling, and the rooster during its croaking, and the frog during its croaking’.
فَقَالَ عَلِيٌّ ع إِذَا الْتَقَى الْجَمْعَانِ وَ مَشَى الرِّجَالُ إِلَى الرِّجَالِ بِالسُّيُوفِ يَرْفَعُ الْفَرَسُ رَأْسَهُ فَيَقُولُ سُبْحَانَ الْمَلِكِ الْقُدُّوسِ وَ يَقُولُ الْحِمَارُ فِي نَهِيقِهِ اللَّهُمَّ الْعَنِ الْعَشَّارِينَ وَ يَقُولُ الدِّيكُ فِي نَعِيقِهِ بِالْأَسْحَارِ اذْكُرُوا اللَّهَ يَا غَافِلِينَ
Ali-asws said: ‘When the two parties meet (in battle), and the men (infantry) walk to them men with the swords, the horse raises its head and says, ‘Glorious is the King, the Holy!’ And the donkey says in its braying, ‘O Allah-azwj! Curse the tax collectors!’ And the rooster says in it’s croaking says at pre-dawn, ‘Remember Allah-azwj, O heedless ones!’
وَ يَقُولُ الضِّفْدِعُ فِي نَقِيقِهِ سُبْحَانَ الْمَعْبُودِ فِي لُجَجِ الْبِحَارِ وَ يَقُولُ الدُّرَّاجُ فِي صِيَاحِهِ الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى وَ تَقُولُ الْقُنْبُرَةُ فِي صَفِيرِهَا اللَّهُمَّ الْعَنْ مُبْغِضِي آلِ مُحَمَّدٍ
And the frog says in its croaking, ‘Glorious is the Deity in the depths of the oceans!’ And the pheasant says in its shouting, ‘The Beneficent is even upon the Throne!’ And the Skylark says in its whistling, ‘O Allah-azwj! Curse the haters of the Progeny-asws of Muhammad-saww!’
قَالَ فَقَالُوا آمَنَّا وَ صَدَّقْنَا وَ مَا عَلَى وَجْهِ الْأَرْضِ مَنْ هُوَ أَعْلَمُ مِنْكَ
He (Ibn Abbas said), ‘They said, ‘We believe, and we ratify, and there is no one upon the surface of the earth who is more knowledgeable than you-asws are!’
فَقَالَ ع أَ لَا أُفِيدُكُمْ قَالُوا بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ
He-asws said: ‘Shall I-asws benefit you all!?’ They said, ‘Yes, O Amir Al-Momineen-asws!’
فَقَالَ إِنَّ لِلْفَرَسِ فِي كُلِّ يَوْمٍ ثَلَاثَ دَعَوَاتٍ مُسْتَجَابَاتٍ يَقُولُ فِي أَوَّلِ نَهَارِهِ اللَّهُمَّ وَسِّعْ عَلَى سَيِّدِيَ الرِّزْقَ وَ يَقُولُ فِي وَسَطِ النَّهَارِ اللَّهُمَّ اجْعَلْنِي أَحَبَّ إِلَى سَيِّدِي مِنْ أَهْلِهِ وَ مَالِهِ وَ يَقُولُ فِي آخِرِ نَهَارِهِ اللَّهُمَّ ارْزُقْ سَيِّدِي عَلَى ظَهْرِيَ الشَّهَادَةَ.
He-asws said: ‘For the horse, during each day, there are three supplications being Answered. It says in the beginning of the day, ‘O Allah-azwj! Expand the sustenance upon my master!’ And it says in the middle of the day, ‘O Allah-azwj! Make me to be more beloved to my master than his family, and his wealth’. And it says at the end of the it’s day, ‘O Allah-azwj! Grace my master the martyrdom upon my back!’’[13]
13- الْإِخْتِصَاصُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَاضِحاً كَانَ لِرَجُلٍ مِنَ الْأَنْصَارِ فَلَمَّا اسْتَنَ قَالَ بَعْضُ أَهْلِهِ لَوْ نَحَرْتُمُوهُ
(The book) ‘Al Ikhtisas’ – From Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Al-Hassan in Fazzal, from Al-Hassan Bin Fazzal, from Abdullah Bin Bukeyr, from Zurara,
‘From Abu Abdullah-asws having said: ‘There was a water-drawing camel for a man from the Helpers. When it was old, one of his family members said, ‘If you could slaughter it!’
فَجَاءَ الْبَعِيرُ إِلَى رَسُولِ اللَّهِ ص فَجَعَلَ يَرْغُو فَبَعَثَ رَسُولُ اللَّهِ ص إِلَى صَاحِبِهِ فَلَمَّا جَاءَ قَالَ لَهُ النَّبِيُّ إِنَّ هَذَا يَزْعُمُ أَنَّهُ كَانَ لَكُمْ شَابّاً حَتَّى إِذَا هَرِمَ وَ إِنَّهُ قَدْ نَفَعَكُمْ وَ إِنَّكُمْ أَرَدْتُمْ نَحْرَهُ
The camel came to Rasool-Allah-saww and went on to froth (at the mouth grumbling). Rasool-Allah-saww for its owner. When he came, the Prophet-saww said to him: ‘This one claims that it was for you when a youth, until when it is old, and it has benefitted you all, and you are intending to slaughter it!’’
فَقَالَ صَدَقَ فَقَالَ لَا تَنْحَرُوهُ وَ دَعُوهُ.
He said, ‘You-saww speak the truth’. He-saww said: ‘Do not slaughter it and leave it!’’[14]
14- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ قَالَ: خَرَجْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَى مَكَّةَ فَلَمَّا دَخَلْنَا الْأَبْوَاءَ كَانَ عَلَى رَاحِلَتِهِ وَ كُنْتُ أَمْشِي فَوَافَى غَنَماً وَ إِذَا نَعْجَةٌ قَدْ تَخَلَّفَتْ عَنِ الْغَنَمِ وَ هِيَ تَثْغُو ثُغَاءً شَدِيداً وَ تَلْتَفِتُ وَ إِذَا رِخْلَةٌ خَلْفَهَا تَثْغُو وَ تَشْتَدُّ فِي طَلَبِهَا فَلَمَّا قَامَتِ الرِّخْلَةُ ثَغَتِ النَّعْجَةُ فَتَبِعَتْهَا الرِّخْلَةُ
And from him, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Abdul Rahman Bin Hammad, from Muhammad Bin Al-Hassan Bin Abu Khalid who said,
‘I went out with Ali-asws Bin Al-Husayn-asws to Makkah. When we entered Al-Abwa, he-asws was upon his‑asws ride and I was walking, we came across sheep, and there, a sheep had fallen behind from (rest of the) sheep, and it was bleating with intense bleating, and I turned around, and there was an ewe was behind it, bleating, and was intensely in its pursuit. When the ewe paused, the sheep bleated, and the ewe followed it.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا عَبْدَ الْعَزِيزِ أَ تَدْرِي مَا قَالَتِ النَّعْجَةُ قُلْتُ لَا وَ اللَّهِ مَا أَدْرِي
Ali-asws Bin Al-Husayn-asws said: ‘O Abdul Aziz! Do you know what the sheep said?’ I said, ‘No, by Allah‑azwj! I don’t know’.
قَالَ فَإِنَّهَا قَالَتِ الْحَقِي بِالْغَنَمِ فَإِنَّ أُخْتَهَا عَامَ الْأَوَّلِ تَخَلَّفَتْ فِي هَذَا الْمَوْضِعِ فَأَكَلَهَا الذِّئْبُ.
He-asws said: ‘It said, ‘Join up with the flock!’ Her sister had lagged behind last year in this place and the wolf had devoured her’’.[15]
15- الْإِخْتِصَاصُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الذِّئَابَ جَاءَتْ إِلَى رَسُولِ اللَّهِ ص تَطْلُبُ أَرْزَاقَهَا فَقَالَ لِأَصْحَابِهِ إِنْ شِئْتُمْ صَالَحْتُهَا عَلَى شَيْءٍ تُخْرِجُوهُ إِلَيْهَا وَ لَا تَرْزَأُ مِنْ أَمْوَالِكُمْ شَيْئاً وَ إِنْ تَرَكْتُمُوهَا تَعْدُو وَ عَلَيْكُمْ حِفْظُ أَمْوَالِكُمْ
(The book) ‘Al Ikhtisas’ – From Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Al-Hassan Bin Fazzal, from Al-Hassan Bin Fazza’, from Abdullah Bin Bukeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘A wolf came to Rasool-Allah-saww seeking it’s sustenance. He-saww said to his-saww companions: ‘If you like, you can reconcile with it upon something you can bring out to it, and not reduce anything from your wealth, and if you were to leave it, it would be inimical and it would be upon you to protect your wealth!’
قَالُوا بَلْ نَتْرُكُهَا كَمَا هِيَ تُصِيبُ مِنَّا مَا أَصَابَتْ وَ نَمْنَعُهَا مَا اسْتَطَعْنَا.
They said, ‘But, we shall leave it like what it is. It can attain from us what it attains, and we shall prevent is what we can’’.[16]
16- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ بِشْرٍ وَ إِبْرَاهِيمَ ابْنَيْ مُحَمَّدٍ عَنْ أَبِيهِمَا عَنْ حُمْرَانَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: كَانَ قَاعِداً فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ إِذَا جَاءَتْهُ ظَبْيَةٌ فَبَصْبَصَتْ عِنْدَهُ وَ ضَرَبَتْ بِيَدَيْهَا فَقَالَ أَبُو مُحَمَّدٍ ع أَ تَدْرُونَ مَا تَقُولُ هَذِهِ الظَّبْيَةُ قَالُوا لَا
And from him, from Abdullah Bin Muhammad, from Muhammad Bin Ibrahim, from Bishr and Ibrahim, two sons of Muhammad, from their father, from Humran,
‘From Ali-asws Bin Al-Husayn-asws, he (the narrator) said, ‘He-asws was seated among a group of his-asws companions when a deer came over. It wagged its tail in his-asws presence and struck with its hands (forelegs). Abu Muhammad-asws said: ‘Do you know what this deer is saying?’ They said, ‘No!’
قَالَ تَزْعُمُ هَذِهِ الظَّبْيَةُ أَنَّ فُلَانَ بْنَ فُلَانٍ رَجُلًا مِنْ قُرَيْشٍ اصْطَادَ خِشْفاً لَهَا فِي هَذَا الْيَوْمِ وَ إِنَّمَا جَاءَتْ أَنْ أَسْأَلَهُ أَنْ يَضَعَ الْخِشْفَ بَيْنَ يَدَيْهَا فَتُرْضِعَهُ
He-asws said: ‘This deer is alleging that so and so, son of so and so, a man from Quraysh has hunted a fawn of hers during this day, and rather she has come to ask him to place the fawn in front of her so she can feed it’.
ثُمَّ قَالَ أَبُو مُحَمَّدٍ ع لِأَصْحَابِهِ قُومُوا بِنَا فَقَامُوا بِأَجْمَعِهِمْ فَأَتَوْهُ فَخَرَجَ إِلَيْهِمْ فَقَالَ لِأَبِي مُحَمَّدٍ فِدَاكَ أَبِي وَ أُمِّي مَا جَاءَ بِكَ
Then Abu Muhammad-asws said to his-asws companions: ‘Arise with us!’ The stood up altogether. They came to him, and he came out to them. He said to Abu Muhammad-asws, ‘May my father and my mother be your-asws ransom! What made you-asws come?’
فَقَالَ أَسْأَلُكَ بِحَقِّي عَلَيْكَ إِلَّا أَخْرَجْتَ إِلَيَّ الْخِشْفَ الَّذِي اصْطَدْتَهَا الْيَوْمَ فَأَخْرَجَهَا فَوَضَعَهَا بَيْنَ يَدَيْ أُمِّهَا فَأَرْضَعَتْهَا
He-asws said: ‘I-asws ask you by my-asws right upon you, only bring out the few to me-asws which you have hunted it today!’ He brought it out and placed it in front of its mother. She fed it.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَسْأَلُكَ يَا فُلَانُ لَمَّا وَهَبْتَ لَنَا الْخِشْفَ قَالَ قَدْ فَعَلْتُ
Ali-asws Bin Al-Husayn-asws said: ‘I-asws ask you, O so and so, if you could gift the fawn to us!’ He said, ‘I have done so!’
فَأَرْسَلَ الْخِشْفَ مَعَ الظَّبْيَةِ فَمَضَتِ الظَّبْيَةُ فَبَصْبَصَتْ وَ حَرَّكَتْ ذَنَبَهَا فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع تَدْرُونَ مَا قَالَتِ الظَّبْيَةُ قَالُوا لَا
He-asws sent the fawn with the deer. The deer went and tapped it’s forelegs and moved (wagged) it’s tail. Ali-asws Bin Al-Husayn-asws said: ‘Do you know what the deer said?’ They said, ‘No’.
قَالَ قَالَتْ رَدَّ اللَّهُ عَلَيْكُمْ كُلَّ غَائِبٍ لَكُمْ وَ غَفَرَ لِعَلِيِّ بْنِ الْحُسَيْنِ كَمَا رَدَّ عَلَيَّ وَلَدِي.
He-asws said: ‘It said, ‘May Allah-azwj Return to you all hidden (lost) things to you and Forgive for Ali-asws Bin Al-Husayn-asws just as he-asws has returned my child to me’’.[17]
17- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ أَبَا ذَرٍّ الْغِفَارِيَّ رَضِيَ اللَّهُ عَنْهُ تَمَعَّكَ فَرَسُهُ ذَاتَ يَوْمٍ فَحَمْحَمَ فِي تَمَعُّكِهِ فَقَالَ أَبُو ذَرٍّ هِيَ حَسْبُكَ الْآنَ فَقَدِ اسْتُجِيبَ لَكَ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Abu Zarr Al-Ghifary-ra, may Allah‑azwj be Pleased with him-ra, one day his-ra horse wallowed, and neighed softly during its wallowing (in the soil). Abu Zarr-ra said, ‘It suffices you now, for it has been Answered for you!’
فَاسْتَرْجَعَ الْقَوْمُ وَ قَالُوا خُولِطَ أَبُو ذَرٍّ فَقَالَ لِلْقَوْمِ مَا لَكُمْ قَالُوا تُكَلِّمُ بَهِيمَةً مِنَ الْبَهَائِمِ
The people exclaimed ‘We are from Allah-azwj and are returning to Him-azwj’, and they said, ‘Abu Zarr-ra is mixed up (senile)!’ He-ra said to the people, ‘What is the matter with you all?’ They said, ‘You-ra are talking to a beast from the beasts’.
فَقَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِذَا تَمَعَّكَ الْفَرَسُ دَعَا بِدَعْوَتَيْنِ فَيُسْتَجَابُ لَهُ يَقُولُ اللَّهُمَّ اجْعَلْنِي أَحَبَّ مَالِهِ إِلَيْهِ وَ الدَّعْوَةُ الثَّانِيَةُ اللَّهُمَّ ارْزُقْهُ عَلَى ظَهْرِيَ الشَّهَادَةَ وَ دَعْوَتَاهُ مُسْتَجَابَتَانِ.
Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said, ‘I-ra heard Rasool-Allah-saww saying: ‘When the horse wallows (in the ground), it is supplicating with two supplications, and it is Answered for it. It says, ‘O Allah-azwj! Make me to be the most beloved of his wealth to him’. And the second supplication is, ‘O Allah-azwj! Grace him the martyrdom upon my back, and both of its supplications are Answered’’.[18]
18- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْجُمُعَةِ نَادَتِ الطَّيْرُ الطَّيْرَ وَ الْوَحْشُ الْوَحْشَ وَ السِّبَاعُ السِّبَاعَ سَلَامٌ عَلَيْكُمْ هَذَا يَوْمٌ صَالِحٌ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘Whenever it is the day of Friday, the bird by bird calls out, and the beast by beast, and the lion by lion, ‘Greetings be to you all! This is a righteous day’’.[19]
19- نَهْجُ الْبَلَاغَةِ، مِنْ خُطْبَةِ أَمِيرِ الْمُؤْمِنِينَ ع فِي صِفَةِ عَجِيبِ خَلْقِ أَصْنَافٍ مِنَ الْحَيَوَانِ وَ لَوْ فَكَّرُوا فِي عَظِيمِ الْقُدْرَةِ وَ جَسِيمِ النِّعْمَةِ لَرَجَعُوا إِلَى الطَّرِيقِ وَ خَافُوا عَذَابَ الْحَرِيقِ وَ لَكِنِ الْقُلُوبُ عَلِيلَةٌ وَ الْبَصَائِرُ مَدْخُولَةٌ
(The book) ‘Nahj Al Balagah’ –
‘From a sermon of Amir Al-Momineen-asws in describing the wonderous creation of a variety of the animals: ‘And if they were to think regarding the magnificence of the Power and immense bounties, they would return to the path and fear the burning Punishment, but the hearts are sick, and the sights are dim.
أَ لَا يَنْظُرُونَ إِلَى صَغِيرِ مَا خَلَقَ كَيْفَ أَحْكَمَ خَلْقَهُ وَ أَتْقَنَ تَرْكِيبَهُ وَ فَلَقَ لَهُ السَّمْعَ وَ الْبَصَرَ وَ سَوَّى لَهُ الْعَظْمَ وَ الْبَشَرَ انْظُرُوا إِلَى النَّمْلَةِ فِي صِغَرِ جُثَّتِهَا وَ لَطَافَةِ هَيْئَتِهَا
Are they not looking at the small of what He-azwj has Created, how Wise is its creation, and intricate are its installations, and He-azwj has Split the hearing and the sight for it and has Evened the bones and the skin for it. Look at the ant in the smallness of its body and the delicateness of its form!
لَا تَكَادُ تُنَالُ بِلَحْظِ الْبَصَرِ وَ لَا بِمُسْتَدْرَكِ الْفِكَرِ كَيْفَ دَبَّتْ عَلَى أَرْضِهَا وَ ضَنَّتْ عَلَى رِزْقِهَا تَنْقُلُ الْحَبَّةَ إِلَى جُحْرِهَا وَ تُعِدُّهَا فِي مُسْتَقَرِّهَا تَجْمَعُ فِي حَرِّهَا لِبَرْدِهَا وَ فِي وُرُودِهَا لِصَدَرِهَا مَكْفُولَةٌ بِرِزْقِهَا مَرْزُوقَةٌ بِرِفْقِهَا لَا يُغْفِلُهَا الْمَنَّانُ وَ لَا يَحْرِمُهَا الدَّيَّانُ وَ لَوْ فِي الصَّفَا الْيَابِسِ وَ الْحَجَرِ الْجَامِسِ
It can almost not be attained by a glance of the eye, nor are the thoughts aware of it. How it crawls upon its ground and leaps upon it’s sustenance, transferring the seed to its chamber and leaves it in its dwelling, collecting in its heat (summer) for it’s cold (winter), and during its strength for its weakness. It is guaranteed of its sustenance and Graced by its fitness. The Benefactor is not Heedless of it nor does the Judge Deprive it, and even if it were to be in a dry rock or the fixed stone.
وَ لَوْ فَكَّرْتَ فِي مَجَارِي أَكْلِهَا وَ فِي عُلْوِهَا وَ سُفْلِهَا وَ مَا فِي الْجَوْفِ مِنْ شَرَاسِيفِ بَطْنِهَا وَ مَا فِي الرَّأْسِ مِنْ عَيْنِهَا وَ أُذُنِهَا لَقَضَيْتَ مِنْ خَلْقِهَا عَجَباً وَ لَقِيتَ مِنْ وَصْفِهَا تَعَباً
And if you were to think regarding the flow of its feed and in its upper part and it’s lower part, and what is in the interior from the rib cartilages of its belly and what is in the head, from its eyes and its ears, you would judge a wonder from its creation, and would be too exhausted from describing it.
فَتَعَالَى الَّذِي أَقَامَهَا عَلَى قَوَائِمِهَا وَ بَنَاهَا عَلَى دَعَائِمِهَا لَمْ يَشْرَكْهُ فِي فِطْرَتِهَا فَاطِرٌ وَ لَمْ يُعِنْهُ فِي خَلْقِهَا قَادِرٌ
Exalted is the One-azwj Who Established it upon its pillars (legs) and Built it upon its structure. No origination had participated with Him-azwj is originating it, and no power had assisted Him-azwj Creating it.
وَ لَوْ ضَرَبْتَ فِي مَذَاهِبِ فِكْرِكَ لِتَبْلُغَ غَايَاتِهِ مَا دَلَّتْكَ الدَّلَالَةُ إِلَّا عَلَى أَنَّ فَاطِرَ النَّمْلَةِ هُوَ فَاطِرُ النَّخْلَةِ لِدَقِيقِ تَفْصِيلِ كُلِّ شَيْءٍ وَ غَامِضِ اخْتِلَافِ كُلِّ حَيٍّ وَ مَا الْجَلِيلُ وَ اللَّطِيفُ وَ الثَّقِيلُ وَ الْخَفِيفُ وَ الْقَوِيُّ وَ الضَّعِيفُ فِي خَلْقِهِ إِلَّا سَوَاءٌ
And if you were to strike in the doctrines of your thoughts, you would reach to its peak what the evidence(s) would only point you upon that the Origination of the ant, He-azwj is the Originator of the palm tree, due to the detailed intricacies of all things, and the different mysteries of all living beings, and what is the majestic and the subtle, and the heavy and the light, and the strong and the weak in its creation, is only the same One.
كَذَلِكَ السَّمَاءُ وَ الْهَوَاءُ وَ الرِّيَاحُ وَ الْمَاءُ فَانْظُرْ إِلَى الشَّمْسِ وَ الْقَمَرِ وَ النَّبَاتِ وَ الشَّجَرِ وَ الْمَاءِ وَ الْحَجَرِ وَ اخْتِلَافِ هَذَا اللَّيْلِ وَ النَّهَارِ وَ تَفَجُّرِ هَذِهِ الْبِحَارِ وَ كَثْرَةِ هَذِهِ الْجِبَالِ وَ طُولِ هَذِهِ الْقِلَالِ وَ تَفَرُّقِ هَذِهِ اللُّغَاتِ وَ الْأَلْسُنِ الْمُخْتَلِفَاتِ
Like that are the sky, and the air, and the winds, and the water. Look at the sun, and the moon, and the vegetation, and the tree, and the water, and the rocks, and interchange of this night and the day, and bursting of these oceans, and the plentiful-ness of these mountains, and the length of these peaks, and diversity of these languages, and the different tongues.
فَالْوَيْلُ لِمَنْ جَحَدَ الْمُقَدِّرَ وَ أَنْكَرَ الْمُدَبِّرَ زَعَمُوا أَنَّهُمْ كَالنَّبَاتِ مَا لَهُمْ زَارِعٌ وَ لَا لِاخْتِلَافِ صُوَرِهِمْ مَانِعٌ وَ لَمْ يَلْجَئُوا إِلَى حُجَّةٍ فِيمَا ادَّعَوْا وَ لَا تَحْقِيقٍ لِمَا أَوْعَوْا وَ هَلْ يَكُونُ بِنَاءٌ مِنْ غَيْرِ بَانٍ أَوْ جِنَايَةٌ مِنْ غَيْرِ جَانٍ
So, woe be unto the one who rejects the Determiner and denies the Manager. They are alleging that these are like the vegetation not having any farmer for them, nor is there any Maker of these different images, and they are not sheltering to any argument regarding what they are claiming, nor any research to what they have heard; and can there happen to be a building from without there being a builder, or an offence without there being an offender?
وَ إِنْ شِئْتَ قُلْتَ فِي الْجَرَادَةِ إِذْ خَلَقَ لَهَا عَيْنَيْنِ حَمْرَاوَيْنِ وَ أَسْرَجَ لَهَا حَدَقَتَيْنِ قَمْرَاوَيْنِ وَ جَعَلَ لَهَا السَّمْعَ الْخَفِيَّ وَ فَتَحَ لَهَا الْفَمَ السَّوِيَّ وَ جَعَلَ لَهَا الْحِسَّ الْقَوِيَّ وَ نَابَيْنِ بِهِمَا تَقْرِضُ وَ مِنْجَلَيْنِ بِهِمَا تَقْبِضُ
And if you so desire, you can say (reflect) regarding the locust when two red eyes have been Created for it, and two moon-lit pupils have been lighted for it, and hidden ears have been Made to be for it, and even mouth has been opened up for it, and the strong perceptions have been Made for it, and two front-teeth to saw with, and two claws to grab with these.
يَرْهَبُهَا الزُّرَّاعُ فِي زَرْعِهِمْ وَ لَا يَسْتَطِيعُونَ ذَبَّهَا وَ لَوْ أَجْلَبُوا بِجَمْعِهِمْ حَتَّى تَرِدَ الْحَرْثَ فِي نَزَوَاتِهَا وَ تَقْضِيَ مِنْهُ شَهَوَاتِهَا وَ خَلْقُهَا كُلُّهُ لَا يُكَوِّنُ إِصْبَعاً مُسْتَدِقَّةً
The farmers dread them regarding their farms, and they are not able upon repelling them, and even if they were to pull (their efforts) together, until they (locusts) return the farm in their attach and fulfil their desires from it, and (even though) their whole body does not happen to be (like) a thin finger.
فَتَبَارَكَ اللَّهُ الَّذِي يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ يُعَفِّرُ لَهُ خَدّاً وَ وَجْهاً وَ يُلْقِي بِالطَّاعَةِ إِلَيْهِ سِلْماً وَ ضَعْفاً وَ يُعْطِي لَهُ الْقِيَادَ رَهْبَةً وَ خَوْفاً
Blessed is Allah-azwj Who, perform Sajdah, ones in the skies and the earth, willingly and unwillingly, [13:15], and fold to Him-azwj, cheek and face, and submit to Him-azwj with the obedience, in strength and the weakness, and give to Him-azwj the control, in dread and fear.
فَالطَّيْرُ مُسَخَّرَةٌ لِأَمْرِهِ أَحْصَى عَدَدَ الرِّيشِ مِنْهَا وَ النَّفَسَ وَ أَرْسَى قَوَائِمَهَا عَلَى النَّدَى وَ الْيَبَسِ قَدَّرَ أَقْوَاتَهَا وَ أَحْصَى أَجْنَاسَهَا فَهَذَا غُرَابٌ وَ هَذَا عُقَابٌ وَ هَذَا حَمَامٌ وَ هَذَا نَعَامٌ دَعَا كُلَّ طَيْرٍ بِاسْمِهِ وَ تَكَفَّلَ بِرِزْقِهِ
The bird is Subdued to His-azwj Command. He-azwj Keeps count of the number of the feathers from it, and the breaths, and Causes it’s feet to be upon the wet and the dry. He-azwj has Determined it’s subsistence and Counts it’s species. So this is a crow, and this is an eagle, and this is a pigeon, and this is an ostrich, Calling each bird by its name and Guarantees it’s sustenance.
وَ أَنْشَأَ السَّحَابَ الثِّقَالَ فَأَهْطَلَ دِيَمَهَا وَ عَدَّدَ قِسَمَهَا فَبَلَّ الْأَرْضَ بَعْدَ جُفُوفِهَا وَ أَخْرَجَ نَبْتَهَا بَعْدَ جُدُوبِهَا.
And He-azwj Grew the thick clouds and Scattered them and Numbered their types. He-azwj Moistened the earth after it’s dryness and Extracted it’s vegetation after it’s bareness’’.[20]
20- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص لَوْ تَعْلَمُ الْبَهَائِمُ مِنَ الْمَوْتِ مَا يَعْلَمُ ابْنُ آدَمَ مَا أَكَلْتُمْ سَمِيناً.
Al Shihab,
‘Rasool-Allah-saww said: ‘If the beasts knew from the death what the son of Adam-as knows, you would not eat a fat one’’.[21]
أن البهائم لو علمت بالموت لم تأكل و لم تشرب فكانت تهزل و ابن آدم يأكل و يشرب و يعلم أنه غدا ميت و فائدة الحديث إعلام أن البهائم الخرس لو علمت الموت لما سمنت بالرتوع في المراتع و لأمسكت عن الرعي.
Note: The beasts, if they had known of the death, they would have not eaten and would not have drunk (a lot), and it would be mockery as the son of Adam-as eats and drinks and (although) he knows that he will be dead tomorrow; and a benefit of the Hadeeth is, know that the beasts are mute, if they had known the death, they would not have fattened with the grazing from the patures and would have restrained from the grazing.
21- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا يُصَادُ مِنَ الطَّيْرِ إِلَّا مَا ضَيَّعَ التَّسْبِيحَ.
The book of Ja’far Bin Muhammad Bin Shureyh, from Abdullah Bin Talha,
‘From Abu Abdullah-asws having said: ‘Nothing is hunted from the birds except what had wasted the glorification (of Allah-azwj’’.[22]
22- أَصْلٌ قَدِيمٌ مَنْقُولٌ مِنْ خَطِّ التَّلَّعُكْبَرِيِّ رَحِمَهُ اللَّهُ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُوسَى بْنِ الْقَاسِمِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مَوْلًى لِلْقُمِّيِّينَ قَدْ أَخْبَرَنِي عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَجُلٌ مِنَ الْيَهُودِ لِرَسُولِ اللَّهِ ص يَا مُحَمَّدُ أَخْبِرْنِي مَا يَقُولُ الْحِمَارُ فِي نَهِيقِهِ وَ مَا يَقُولُ الْفَرَسُ فِي صَهِيلِهِ وَ مَا يَقُولُ الدُّرَّاجُ فِي صَوْتِهِ وَ مَا تَقُولُ الْقُنْبُرَةُ فِي صَوْتِهَا وَ مَا يَقُولُ الضِّفْدِعُ فِي نَقِيقِهِ وَ مَا يَقُولُ الْهُدْهُدُ فِي صَوْتِهِ
And ancient original transmitted from the handwriting of Al Tal’akburi, may Allah-azwj have Mercy on him, said, ‘I was informed by Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin muhammad Bin Isa, from Musa Bin Al Wasim, from Al-Hassan Bin Mahboub, from Ali Bin Riab, from a slave of the people of Qum, ‘I have been informed from the one who had informed him,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘A man from the Jews said to Rasool-Allah-saww, ‘O Muhammad-saww! Inform me what the donkey says during its braying, and what the horse says during its neighing, and what the pheasant says during its shouting, and what the Skylark says in its voice, and what the frog says during its croaking, and what the hoopoe says in its voice’.
قَالَ فَأَطْرَقَ رَسُولُ اللَّهِ ص ثُمَّ قَالَ أَعِدْ عَلَيَّ يَا يَهُودِيُّ
He-asws said: ‘Rasool-Allah-saww lowered his-saww head, then said: ‘Call Ali-asws, O Jew!’
قَالَ فَأَعَادَ فَقَالَ رَسُولُ اللَّهِ ص أَمَّا الْحِمَارُ فَيَلْعَنُ الْعَشَّارَ وَ أَمَّا الْفَرَسُ فَيَقُولُ الْمُلْكُ لِلَّهِ الْوَاحِدِ الْقَهَّارِ وَ أَمَّا الدُّرَّاجُ فَيَقُولُ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى وَ أَمَّا الدِّيكُ فَيَقُولُ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ
He-asws said: ‘He-asws was called. He-asws said: ‘(O) Rasool-Allah-saww! As for the donkey, it curses the tax collectors; and as for the horse, it says, ‘The Kingdom is for Allah-azwj the One, the Subduer!’; and as for the pheasant, it says, ‘The Beneficent is even upon the Throne!’; and as for the rooster, it says, ‘Glorious! Holy is Lord-azwj of the Angels and the Spirit!’
وَ أَمَّا الضِّفْدِعُ فَيَقُولُ اذْكُرُوا اللَّهَ يَا غَافِلِينَ وَ أَمَّا الْهُدْهُدُ فَيَقُولُ رَحِمَكَ اللَّهُ يَا دَاوُدُ يَعْنِي سُلَيْمَانَ بْنَ دَاوُدَ وَ أَمَّا الْقُنْبُرَةُ فَيَقُولُ لَعَنَ اللَّهُ مَنْ يُبْغِضُ أَهْلَ بَيْتِ رَسُولِ اللَّهِ ص.
And as for the frog, it says, ‘Remember Allah-azwj, O heedless ones!’; and as for the hoopoe, it says, ‘May Allah-azwj have Mercy on you-as, O Dawood-as’ – meaning Suleyman Bin Dawood-as; and as for the Skylark, it says, ‘May Allah-azwj Curse the one hating People-asws of the Household of Rasool-Allah‑saww!’’[23]
23 الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ إِنَّمَا سُمِّيَتِ الْوَحْشُ لِأَنَّهَا اسْتَوْحَشَتْ مِنْ آدَمَ يَوْمَ هُبُوطِهِ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim –
‘But rather ‘Al-Wahsh’ (loneliness) has been named because there was loneliness from Adam-as on the day of his-as descent’’.[24]
24- الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، رَوَى أَبُو بَكْرٍ الشِّيرَازِيُّ بِالْإِسْنَادِ عَنْ مُقَاتِلٍ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِيقَوْلِهِ تَعَالَى إِنَّا عَرَضْنَا الْأَمانَةَ عَرَضَ اللَّهُ أَمَانَتِي عَلَى السَّمَاوَاتِ السَّبْعِ بِالثَّوَابِ وَ الْعِقَابِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – It is reported by Abu Bakr Al Shirazi, by the chain from Muwatil, from Muhammad Bin Al Hanafiyya,
‘From Amir Al-Momineen-asws regarding Words of the Exalted: Surely, We Presented the Entrustment to the skies, and the earth [33:72], said: ‘Allahazwj Presented myasws Trust to the seven skies with the Reward and the Punishment, so they said, ‘Our Lordazwj! We will not bear it with the Reward and the Punishment, but we will bear it without Reward and Punishment’.
فَقُلْنَ رَبَّنَا لَا نَحْمِلُنَا بِالثَّوَابِ وَ الْعِقَابِ وَ لَكِنَّهَا نَحْمِلُهَا بِلَا ثَوَابٍ وَ لَا عِقَابٍ وَ إِنَّ اللَّهَ عَرَضَ أَمَانَتِي وَ وَلَايَتِي عَلَى الطُّيُورِ فَأَوَّلُ مَنْ آمَنَ بِهَا الْبُزَاةُ الْبِيضُ وَ الْقَنَابِرُ وَ أَوَّلُ مَنْ جَحَدَهَا الْبُومُ وَ الْعَنْقَاءُ
And Allahazwj Presented myasws Trust and myasws Wilayah to the birds, so the first one who believed in it were the hawks and the bluebirds, and the first ones of the birds who fought against it were the owls and the phoenix.
فَأَمَّا الْبُومُ فَلَا تَقْدِرُ أَنْ تَظْهَرَ بِالنَّهَارِ لِبُغْضِ الطَّيْرِ لَهَا وَ أَمَّا الْعَنْقَاءُ فَغَابَتْ فِي الْبِحَارِ لَا تُرَى
As for the owls, it does not have the ability to appear during the day due to the hatred of the birds against it. And as for the phoenix, it had disappeared in the sea and cannot be seen.
وَ إِنَّ اللَّهَ عَرَضَ إِمَامَتِي عَلَى الْأَرَضِينَ فَكُلُّ بُقْعَةٍ آمَنَتْ بِوَلَايَتِي جَعَلَهَا طَيِّبَةً زَكِيَّةً وَ جَعَلَ نَبَاتَهَا وَ ثَمَرَهَا حُلْواً عَذْباً وَ جَعَلَ مَاءَهَا زُلَالًا
And Allahazwj Presented myasws Trust to the earth, so every spot which believed in myasws Wilayah, and myasws Trust, Allahazwj Made it to be good, Blessed, and clean, and Made its vegetation, and its fruits as sweet and fresh, and Made its water to be clear.
وَ كُلُّ بُقْعَةٍ جَحَدَتْ إِمَامَتِي وَ أَنْكَرَتْ وَلَايَتِي جَعَلَهَا سَبِخَةً وَ جَعَلَ نَبَاتَهَا مُرّاً عَلْقَماً وَ جَعَلَ ثَمَرَهَا الْعَوْسَجَ وَ الْحَنْظَلَ وَ جَعَلَ مَاءَهَا مِلْحاً أُجَاجاً
And every spot which fought against myasws Imamate, and rejected myasws Wilayah, Heazwj Made it to be swampy, and Made its vegetation to be a myrrh plant, and Made its fruits to be thistles and the colocynth, and Made its water to be salty and bitter’.
ثُمَّ قَالَ وَ حَمَلَهَا الْإِنْسانُ يَعْنِي أُمَّتَكَ يَا مُحَمَّدُ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ وَ إِمَامَتَهُ بِمَا فِيهَا مِنَ الثَّوَابِ وَ الْعِقَابِ إِنَّهُ كانَ ظَلُوماً لِنَفْسِهِ جَهُولًا لِأَمْرِ رَبِّهِ مَنْ لَمْ يُؤَدِّهَا بِحَقِّهَا فَهُوَ ظَلُومٌ غَشُومٌ.
Then heasws said: ‘and the human being bore it [33:72] – meaning yoursaww community, O Muhammadsaww, Wilayah of Amir Al-Momineenasws and hisasws Imamate along with what it contains from the Rewards and the Punishment, he was unjust, ignorant [33:72] – of the Command of his Lordazwj. The one who did not support it rightly, so he is unjust and unfair’’.[25]
25- الدُّرُّ الْمَنْثُورُ، عَنِ النَّبِيِّ ص قَالَ: إِنَّ إِبْرَاهِيمَ حِينَ أُلْقِيَ فِي النَّارِ لَمْ تَكُنْ فِي الْأَرْضِ دَابَّةٌ إِلَّا تُطْفِئُ عَنْهُ النَّارَ غَيْرَ الْوَزَغِ فَإِنَّهُ كَانَ يَنْفُخُ عَلَى إِبْرَاهِيمَ فَأَمَرَ رَسُولُ اللَّهِ ص بِقَتْلِهِ.
(The non-Shia book) ‘Al Durr Al Mansour’ –
‘When Ibrahim-as was thrown into the fire, there did not happen to be any animal except it (tried to) extinguishe the fire from him, apart from the lizard. It was blowing upon Ibrahim-as, so Rasool-Allah‑saww instructed with killing it’’.[26] (From a non-Shia source)
وَ عَنْ أُمِّ شَرِيكٍ عَنْهُ أَنَّ النَّبِيَّ ص أَمَرَ بِقَتْلِ الْأَوْزَاغِ وَ قَالَ كَانَتْ تَنْفُخُ عَلَى إِبْرَاهِيمَ ع.
And from Umm Shareek, from him,
‘The Prophet-saww instructed with killing the lizard and said: ‘It used to blow upon Ibrahim-as’’.[27] (From a non-Shia source)
وَ عَنْ قَتَادَةَ عَنْ بَعْضِهِمْ عَنِ النَّبِيِّ ص قَالَ: كَانَتِ الضِّفْدِعُ تُطْفِئُ النَّارَ عَنْ إِبْرَاهِيمَ وَ كَانَتِ الْوَزَغُ تَنْفُخُ عَلَيْهِ فَنَهَى عَنْ قَتْلِ هَذَا وَ أَمَرَ بِقَتْلِ الْوَزَغِ.
And from Qatadah, from one of them,
‘From the Prophet-saww having said: ‘The frog had extinguished the fire from Ibrahim-as, and the lizard used to blow upon him-as’. So he-as forbade from killing this and instructed with killed the lizard’’.[28] (From a non-Shia source)
وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا الضِّفْدِعَ فَإِنَّ صَوْتَهُ تَسْبِيحٌ وَ تَقْدِيسٌ وَ تَكْبِيرٌ إِنَّ الْبَهَائِمَ اسْتَأْذَنَتْ رَبَّهَا فِي أَنْ تُطْفِئَ النَّارَ عَنْ إِبْرَاهِيمَ فَأَذِنَ لِلضَّفَادِعِ فَتَرَاكَبَتْ عَلَيْهِ فَأَبْدَلَهَا اللَّهُ بِحَرِّ النَّارِ الْمَاءَ.
And from Anas (well-known fabricator) –
‘From Rasool-Allah-saww said: ‘Do not be reviling the frog for its voice is glorification and extollations of Holiness and exclamation of Takbeer (because) it had sought Permission of its Lord-azwj to extinguish the fire form Ibrahim-as. He-azwj Permission for the frog, so it mounted upon it and Allah-azwj Replaced it, heat of the fire with water’’.[29] (From a non-Shia source)
وَ عَنِ ابْنِ مَسْعُودٍ عَنْ كَعْبٍ الْحِبْرِ قَالَ: جَاءَتْ هَامَّةٌ إِلَى سُلَيْمَانَ فَقَالَ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ فَقَالَ وَ عَلَيْكِ السَّلَامُ يَا هَامُّ أخبرني [أَخْبِرِينِي] كَيْفَ لَا تَأْكُلِينَ الزَّرْعَ فَقَالَتْ يَا نَبِيَّ اللَّهِ لِأَنَّ آدَمَ عَصَى رَبَّهُ بِسَبَبِهِ فَلِذَلِكَ لَا آكُلُهُ
And from Ibn Masoud, from Ka’ab the monk who said,
‘A barn owl came to Suleyman-as. It said, ‘The greetings be unto you-as, O Prophet-as of Allah-azwj!’ He-as said: ‘And unto you be the greetings, O owl! Inform me-as how come you are not eating the plants?’ It said, ‘O Prophet-as of Allah-azwj! Because Adam-as had disobeyed his-as Lord-azwj due to its cause, therefore I do not eat it!’
قَالَ فَكَيْفَ لَا تَشْرَبِينَ الْمَاءَ قَالَتْ يَا نَبِيَّ اللَّهِ لِأَنَّ اللَّهَ أَغْرَقَ بِالْمَاءِ قَوْمَ نُوحٍ مِنْ أَجْلِ ذَلِكَ تَرَكْتُ شُرْبَهُ
He-as said: ‘How come you are not drinking the water?’ It said, ‘O Prophet-as of Allah-azwj! Allah-azwj Drowned the people of Noah-as with the water, for that reason I have left drinking it’.
قَالَ فَكَيْفَ تَرَكْتِ الْعُمْرَانَ وَ سَكَنْتِ الْخَرَابَ
He-as said: ‘So how come you have left the built-up areas and are dwelling in the ruins?’
قَالَتْ لِأَنَّ الْخَرَابَ مِيرَاثُ اللَّهِ وَ أَنَا أَسْكُنُ فِي مِيرَاثِ اللَّهِ وَ قَدْ ذَكَرَ اللَّهُ ذَلِكَ فِي كِتَابِهِ فَقَالَ وَ كَمْ أَهْلَكْنا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَها إِلَى قَوْلِهِ وَ كُنَّا نَحْنُ الْوارِثِينَ.
It said, ‘Because ruins are an inheritance of Allah-azwj and I am dwelling in the inheritance of Allah-azwj, and Allah-azwj has Mentioned that in His-azwj Book: And how many a town We Destroyed due to the exultation of its livelihood. – up to His-azwj Words: and We were the Inheritors [28:58]’’.[30](From a non-Shia source)
وَ عَنْ أَبِي الصِّدِّيقِ النَّاجِي قَالَ: خَرَجَ سُلَيْمَانُ بْنُ دَاوُدَ يَسْتَسْقِي بِالنَّاسِ فَمَرَّ عَلَى نَمْلَةٍ مُسْتَلْقِيَةٍ عَلَى قَفَاهَا رَافِعَةٍ قَوَائِمَهَا إِلَى السَّمَاءِ وَ هِيَ تَقُولُ اللَّهُمَّ أَنَا خَلْقٌ مِنْ خَلْقِكَ لَيْسَ لَنَا غِنًى عَنْ رِزْقِكَ فَإِمَّا أَنْ تَسْقِيَنَا وَ إِمَّا أَنْ تُهْلِكَنَا
And from Abu Al Sideeq Al Naji who said,
‘Suleyman Bin Dawood-as went out with the people for supplicating for rain. He-as passed by an ant lying upon it’s back raising its leg towards the sky, and it was saying, ‘O Allah-azwj! I am a creature from Your-azwj creatures. There isn’t any needlessness from Your-azwj sustenance. Either You-azwj Quench us or You-azwj Destroy us!’
فَقَالَ سُلَيْمَانُ لِلنَّاسِ ارْجِعُوا فَقَدْ سَقَاكُمْ بِدَعْوَةِ غَيْرِكُمْ.
Suleyman said to the people: ‘Return, for you will be quenched due to the supplication of someone else!’’[31] (From a non-Shia source)
وَ عَنْ أَبِي الدَّرْدَاءِ قَالَ: كَانَ دَاوُدُ ع يَقْضِي بَيْنَ الْبَهَائِمِ يَوْماً وَ بَيْنَ النَّاسِ يَوْماً فَجَاءَتْ بَقَرَةٌ فَوَضَعَتْ قَرْنَهَا عَلَى حَلْقَةِ الْبَابِ ثُمَّ نَغَمَتْ كَمَا تَنْغَمُ الْوَالِدَةُ عَلَى وَلَدِهَا وَ قَالَتْ كُنْتُ شَابَّةً كَانُوا يُنْتِجُونِّي وَ يَسْتَعْمِلُونِّي ثُمَّ إِنِّي كَبِرْتُ فَأَرَادُوا أَنْ يَذْبَحُونِي
And from Al Darda’a who said,
‘Dawood-as was judging between the animals one day. A cow came over and placed it’s hornts upon a knocker of the door, then it made a sound like what the mother would make upon her child, and it said, ‘I was a youth. They used to work me and utilise me, then I became old, so they are (now) intending to slaughter me!’
فَقَالَ دَاوُدُ أَحْسِنُوا إِلَيْهَا لَا تَذْبَحُوهَا ثُمَّ قَرَأَ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْءٍ.
Dawood-as said: ‘Be good to it, do not slaughter it!’ Then he-as recited: We have been Taught the speech of the birds and have been Given from all things. [27:16]’’.[32] (From a non-Shia source)
وَ عَنْ نَوْفٍ وَ الْحَكَمِ قَالا كَانَ النَّمْلُ فِي زَمَنِ سُلَيْمَانَ أَمْثَالَ الذُّبَابِ.
And from Nowf and Al Hadam, both said,
‘The ant in the era of Suleyman-as was like the fly (in size)’’.[33] (From a non-Shia source)
وَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سُئِلَ كَيْفَ تَفَقَّدَ سُلَيْمَانُ الْهُدْهُدَ مِنْ بَيْنِ الطَّيْرِ
And from Ibn Abbas, he was asked, ‘How come Suleyman-as missed the Hoopoe from between the birds?’
قَالَ إِنَّ سُلَيْمَانَ نَزَلَ مَنْزِلًا فَلَمْ يَدْرِ مَا بُعْدُ الْمَاءِ وَ كَانَ الْهُدْهُدُ يَدُلُّ سُلَيْمَانَ عَلَى الْمَاءِ فَأَرَادَ أَنْ يَسْأَلَهُ عَنْهُ فَفَقَدَهُ
He said, ‘Suleyman-as descended at a place, but he-as did not know how remote the water was, and the Hoopoe had pointed Suleyman-as to the water, so he-as had wanted to ask it about it, so he-as missed it’.
قِيلَ كَيْفَ ذَاكَ وَ الْهُدْهُدُ يُنْصَبُ لَهُ الْفَخُّ يُلْقَى عَلَيْهِ التُّرَابُ وَ يَضَعُ لَهُ الصَّبِيُّ الْحِبَالَةَ فَيُغَيِّبُهَا فَيَصِيدُهَا فَقَالَ إِذَا جَاءَ الْقَضَاءُ ذَهَبَ الْبَصَرُ.
It was said, ‘How can that be so, and the Hoopoe, the trap is set for it, the soil being cast upon it, and the children places the rope for it and hides it, and hunts it?’ He said, ‘When the Decree comes, the sight goes away’’.[34] (From a non-Shia source)
26- كِتَابُ عَبْدِ الْمَلِكِ بْنِ حُكَيْمٍ عَنْ بَشِيرٍ النَّبَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَهِرَ دَاوُدُ ع لَيْلَةً يَتْلُو الزَّبُورَ فَأَعْجَبَتْهُ عِبَادَتُهُ فَنَادَتْهُ ضِفْدِعٌ يَا دَاوُدُ تَعْجَبُ مِنْ سَهَرِكَ لَيْلَةً وَ إِنِّي لَتَحْتَ هَذِهِ الصَّخْرَةِ مُنْذُ أَرْبَعِينَ سَنَةً مَا جَفَّ لِسَانِي عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَ.
The book of Abdul Malik Bin Hukeyrm, from Bashir Al Nabal,
‘From Abu Abdullah-asws having said: ‘Dawood-as held a vigil one night reciting the Psalms. His-as own worship fascinated him-as. A frog called out to him-as, ‘O Dawood-as! You-as are wondering from your-as vigil at night and I have been under this rock since forty years. My tongue has not dried from mentioning Allah-azwj Mighty and Majestic’’.[35]
فيه غرابة لان الأنبياء عليهم السلام عندنا معصومون
Note: There is strangeness in it because the Prophets-as, may the greetings be upon them-as, in our view, are infallible’.
27- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ كَانَ يَقُولُ مَا بُهِمَتِ الْبَهَائِمُ عَنْهُ فَلَمْ تُبْهَمْ عَنْ أَرْبَعَةٍ مَعْرِفَتُهَا بِالرَّبِّ تَبَارَكَ وَ تَعَالَى وَ مَعْرِفَتُهَا بِالْمَوْتِ وَ مَعْرِفَتُهَا بِالْأُنْثَى مِنَ الذَّكَرِ وَ مَعْرِفَتُهَا بِالْمَرْعَى الْخِصْبَ.
(The book) ‘Al Khisal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Al-Hassan Bin Mahboub, from Ali Bin Raib, from Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Whatever the beasts are ambiguous about, they are not ambiguous about four – it’s recognition of the Lord-azwj Blessed and Exalted, and it’s recognition with the death, and it’s recognition with the female from the male, and it’s recognition of the fertilised pastures’’.[36]
ثُمَّ قَالَ رَحِمَهُ اللَّهُ وَ أَمَّا الْخَبَرُ الَّذِي رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَوْ عَرَفَتِ الْبَهَائِمُ مِنَ الْمَوْتِ مَا تَعْرِفُونَ مَا أَكَلْتُمْ مِنْهَا سَمِيناً قَطُّ.
Then he, (Abu Hamza) may Allah-azwj have Mercy on him, said, ‘And as for the Hadeeth which is being reported from Al-Sadiq-asws, he-asws said: ‘If the beasts knew of the death what you are knowing, you could not have eaten a fat one from them, at all!’’[37]
28- مَجَالِسُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحِ بْنِ فَيْضٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ مَهْمَا أُبْهِمَتْ عَنْهُ الْبَهَائِمُ فَلَمْ تُبْهَمْ عَنْ أَرْبَعٍ مَعْرِفَتُهَا بِالرَّبِّ عِزَّ وَ جَلَّ وَ مَعْرِفَتُهَا بِالْمَرْعَى الْخِصْبَ وَ مَعْرِفَتُهَا بِالْأُنْثَى عَنِ الذُّكْرِ وَ مَعْرِفَتُهَا بِالْمَوْتِ وَ الْفِرَارِ مِنْهُ.
(The book) ‘Majalis’ of the Sheykh – from a group, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Salih Bin Fayz, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibn Raib, from Abu Hamza who said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Whatever the beasts are ambiguous about, they are not ambiguous about four – their recognition of the Lord-azwj Mighty and Majestic, and their recognition of the fertilised pastures, and their recognition of the female from the male, and their recognition of the dead and the fleeing from it’’.[38]
29- الْكَافِي، عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ وَ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَهْمَا أُبْهِمَ عَلَى الْبَهَائِمِ مِنْ شَيْءٍ فَلَا يُبْهَمُ عَلَيْهَا أَرْبَعُ خِصَالٍ مَعْرِفَةُ أَنَّ لَهَا خَالِقاً وَ مَعْرِفَةُ طَلَبِ الرِّزْقِ وَ مَعْرِفَةُ الذَّكَرِ مِنَ الْأُنْثَى وَ مَخَافَةُ الْمَوْتِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Al Hajjal and Ibn Fazal, from Sa’alba, from Yaqoub Bin Salim, from a man,
‘Abu Abdullah-asws having said: ‘Whatever the beasts are ambiguous about of anything, they are not ambiguous upon four characteristics – recognition that there is a Creator for it, and recognition of seeking the sustenance, and recognition of the male from the female, and fearing the death’’.[39]
30- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْحَسَنِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقَدْ شَكَرَتِ الشَّيَاطِينُ الْأَرَضَةَ حِينَ أَكَلَتْ عَصَاةَ سُلَيْمَانَ ع حَتَّى سَقَطَ وَ قَالُوا عَلَيْكِ الْخَرَابُ وَ عَلَيْنَا الْمَاءُ وَ الطِّينُ فَلَا تَكَادُ تَرَاهَا فِي مَوْضِعٍ إِلَّا رَأَيْتَ مَاءً وَ طِيناً.
(The book) ‘Al Illal’ – from his father, from Muhammad Bin Yahya Al Attar, from Al-Hassan Bin Aban, from Muhammad Bin Awrama, from Al-Hassan Bin Ali, from Ali Bin Uqba, from one of our companions,
‘The Satans-la had participated with the termite when it ate the staff of Suleyman-as until he-as fell down, and they said, ‘Upon you (termite) is (to be in) the ruins and upon us-la is (to be in) the water and the clay’. So, you will almost not see it in any place except you will see water and clay’’.[40]
31- الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، فِي حَدِيثِ أَبِي حَمْزَةَ الثُّمَالِيِ أَنَّهُ دَخَلَ عَبْدُ اللَّهِ بْنُ عُمَرَ عَلَى زَيْنِ الْعَابِدِينَ ع وَ قَالَ يَا ابْنَ الْحُسَيْنِ أَنْتَ تَقُولُ إِنَّ يُونُسَ بْنَ مَتَّى إِنَّمَا لَقِيَ مِنَ الْحُوتِ مَا لَقِيَ لِأَنَّهُ عُرِضَتْ عَلَيْهِ وَلَايَةُ جَدِّي فَتَوَقَّفَ عِنْدَهَا
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub in a Hadeeth by Abu Hamza Al Sumali –
‘Abdullah Bin Umar entered to see Zayn Al-Abideen-asws and said, ‘O son-asws of Al-Husayn-asws! Are you‑asws saying: ‘Yunus-as Bin Matta-as, rather faced from the whale what he-as faced, because the Wilayah of my-asws grandfather (Ali-asws) had been presented to him-as, but he-as paused at it’?’
فَقَالَ بَلَى ثَكِلَتْكَ أُمُّكَ قَالَ فَأَرِنِي آيَةَ ذَلِكَ إِنْ كُنْتَ مِنَ الصَّادِقِينَ
He-asws said: ‘Yes, may your mother be bereaved of you!’ He said, ‘Show me a sign of that, if you-asws were from the truthful ones!’
فَأَمَرَ بِشَدِّ عَيْنَيْهِ بِعِصَابَةٍ وَ عَيْنَيَّ بِعِصَابَةٍ ثُمَّ أَمَرَ بَعْدَ سَاعَةٍ بِفَتْحِ أَعْيُنِنَا فَإِذَا نَحْنُ عَلَى شَاطِئِ الْبَحْرِ تَضْرِبُ أَمْوَاجُهُ
He-asws instructed with blindfolding his-asws eyes with a bandanna, and my eyes with a bandanna. Then he-asws instructed after a while with opening our eyes, and behold, we were at the banks (coast) of the sea, it’s waves were striking.
فَقَالَ ابْنُ عُمَرَ يَا سَيِّدِي دَمِي فِي رَقَبَتِكَ اللَّهَ اللَّهَ فِي نَفْسِي
Ibn Umar said, ‘O my Master-asws! My blood is in your-asws neck! Allah-azwj! Allah-azwj regarding myself!’
فَقَالَ هِيَهْ وَ أُرِيهْ إِنْ كُنْتُ مِنَ الصَّادِقِينَ ثُمَّ قَالَ يَا أَيَّتُهَا الْحُوتُ
He-asws said: ‘Here, and I-asws shall show it, if you were from the truthful ones’. Then he-asws said: ‘O you whale!’
قَالَ فَأَطْلَعَ الْحُوتُ رَأْسَهُ مِنَ الْبَحْرِ مِثْلَ الْجَبَلِ الْعَظِيمِ وَ هُوَ يَقُولُ لَبَّيْكَ لَبَّيْكَ يَا وَلِيَّ اللَّهِ فَقَالَ مَنْ أَنْتَ قَالَ أَنَا حُوتُ يُونُسَ يَا سَيِّدِي قَالَ أَنْبِئْنَا بِالْخَبَرِ
He (Abu Hamza) said, ‘The whale raised its head from the sea like the large hill and it said, ‘Here I am! Here I am, O Guardian-asws of Allah-azwj!’ He-asws said: ‘Who are you?’ It said, ‘I am the whale of Yunus-as, O my Master-asws!’ He-asws said: ‘Inform us with the news’.
قَالَ يَا سَيِّدِي إِنَّ اللَّهَ تَعَالَى لَمْ يَبْعَثْ نَبِيّاً مِنْ آدَمَ إِلَى أَنْ صَارَ جَدُّكَ مُحَمَّدٌ ص إِلَّا وَ قَدْ عَرَضَ عَلَيْهِ وَلَايَتَكُمْ أَهْلَ الْبَيْتِ فَمَنْ قَبِلَهَا مِنَ الْأَنْبِيَاءِ سَلِمَ وَ تَخَلَّصَ وَ مَنْ تَوَقَّفَ عَنْهَا وَ تَمَنَّعَ فِي حَمْلِهَا لَقِيَ مَا لَقِيَ آدَمُ مِنَ الْمَعْصِيَةِ وَ مَا لَقِيَ نُوحٌ مِنَ الْغَرَقِ وَ مَا لَقِيَ إِبْرَاهِيمُ مِنَ النَّارِ وَ مَا لَقِيَ يُوسُفُ مِنَ الْجُبِّ وَ مَا لَقِيَ أَيُّوبُ مِنَ الْبَلَاءِ وَ مَا لَقِيَ دَاوُدَ مِنَ الْخَطِيئَةِ إِلَى أَنْ بَعَثَ اللَّهُ يُونُسَ
It said, ‘O my Master-asws! Allah-azwj the Exalted did not Send any Prophet-as, from Adam-as until it came to your-asws grandfather-saww Muhammad-saww, except and he-azwj had Presented your-asws Wilayah, People-asws of the Household, unto him-as. So, the one from the Prophets-as who accepted it was safe and finished off (from the suffering), and the one who paused from it and wished in bearing it, faced what Adam-as had faced from the disobedience, and what Noah-as had faced from the drowning, and what Ibrahim-as had faced from the fire, and what Yusuf-as had faced from the well, and what Ayoub-as had faced from the affliction, and what Dawood-as had faced from the mistake, until Allah-azwj Sent Yunus-as.
فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ يَا يُونُسُ تَوَلَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع وَ الْأَئِمَّةَ الرَّاشِدِينَ مِنْ صُلْبِهِ فِي كَلَامٍ لَهُ
Allah-azwj Revealed to him-as: “O Yunus-as! Befriend Amir Al-Momineen Ali-asws and the Imams-asws of rightful guidance from his-asws lineage!” – in a Speech to him-as.
قَالَ فَكَيْفَ أَتَوَلَّى مَنْ لَمْ أَرَهُ وَ لَمْ أَعْرِفْهُ وَ ذَهَبَ مُغْتَاظاً
He-as said: ‘How can I befriend one I-as have not seen and do not recognise him-asws?’ – and he-as went away in anger.
فَأَوْحَى اللَّهُ إِلَيَّ أَنِ الْتَقِمِي يُونُسَ وَ لَا تُوهِنِي لَهُ عَظْماً فَمَكَثَ فِي بَطْنِي أَرْبَعِينَ صَبَاحاً يَطُوفُ مَعِيَ الْبِحَارَ فِي ظُلُمَاتٍ ثَلَاثٍ يُنَادِي لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ قَدْ قَبِلْتُ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْأَئِمَّةِ الرَّاشِدِينَ مِنْ وُلْدِهِ
So Allah-azwj Revealed to me: “Swallow Yunus-as and do not weaken to him-as!” He-as remained in my belly for forty morning, circling the oceans with me, in three darkness’s. He-as called out: ‘There is no god except Allah! Glorious are You, I was of the unjust ones!’ [21:87]. I-as hereby accept the Wilayah of Amir Al-Momineen Ali-asws Bin Abu Talib-asws and the Imams-asws of rightful guidance from his-asws sons‑asws!’
فَلَمَّا أَنْ آمَنَ بِوَلَايَتِكُمْ أَمَرَنِي رَبِّي فَقَذَفْتُهُ عَلَى سَاحِلِ الْبَحْرِ
When he-as believed in your-asws Wilayah, my Lord-azwj Commanded me to throw him-as at coast of the sea’.
فَقَالَ زَيْنُ الْعَابِدِينَ ع ارْجِعْ أَيُّهَا الْحُوتُ إِلَى وَكْرِكَ وَ اسْتَوَى الْمَاءُ.
Zayn Al-Abideen-asws said: ‘Return, O you whale, to your den!’ And the water evened (calmed)’’.[41]
32- تَوْحِيدُ الْمُفَضَّلِ، قَالَ الصَّادِقُ ع يَا مُفَضَّلُ فَكِّرْ فِي هَذِهِ الْأَصْنَافِ الثَّلَاثَةِ مِنَ الْحَيَوَانِ وَ فِي خَلْقِهَا عَلَى مَا هِيَ عَلَيْهِ بِمَا فِيهِ صَلَاحُ كُلِّ وَاحِدٍ مِنْهَا فَالْإِنْسُ لَمَّا قُدِّرُوا أَنْ يَكُونُوا ذَوِي ذِهْنٍ وَ فِطْنَةٍ وَ عِلَاجٍ لِمِثْلِ هَذِهِ الصِّنَاعَاتِ مِنَ الْبِنَاءِ وَ النِّجَارَةِ وَ الصِّنَاعَةِ وَ الْخِيَاطَةِ وَ غَيْرِ ذَلِكَ خُلِقَتْ لَهُمْ أَكُفٌّ كِبَارٌ ذَوَاتُ أَصَابِعَ غِلَاظٍ لِيَتَمَكَّنُوا مِنَ الْقَبْضِ عَلَى الْأَشْيَاءِ وَ أَوْكَدُهَا هَذِهِ الصِّنَاعَاتُ
(The book) ‘Tawheed’ of Al Mufazzal –
‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding these three types of the animals, in their creation upon what it is upon, with what is therein an interest of each one of these. The human beings, at what they have been Determined that they would happen to be with a mind, and acumen, and treatment of these manufactures, from the construction, and the trade, and the formulation, and other than that, there was Created for them large hands with strong fingers, in order to be enabled for the grabbing upon the things and produce these works.
وَ آكِلَاتُ اللَّحْمِ لَمَّا قُدِّرَ أَنْ يَكُونَ مَعَايِشُهَا مِنَ الصَّيْدِ خُلِقَتْ لَهُمْ أَكُفٌّ لِطَافٌ مُدَّمِجَةٌ ذَوَاتُ بَرَاثِنَ وَ مَخَالِيبَ تَصْلُحُ لِأَخْذِ الصَّيْدِ وَ لَا تَصْلُحُ لِلصِّنَاعَاتِ
And the flesh eaters – when it was determined that their livelihood would happen to be from the hunting, Heazwj Created for them soft hands with clutching claws, correct for taking the hunt, and it is not correct for the manufacturing.
وَ آكِلَاتُ النَّبَاتِ لَمَّا قُدِّرَ أَنْ يَكُونُوا لَا ذَاتَ صَنْعَةٍ وَ لَا ذَاتَ صَيْدٍ خُلِقَتْ لِبَعْضِهَا أَظْلَافٌ تَقِيهَا خُشُونَةَ الْأَرْضِ إِذَا حَاوَلَ طَلَبَ الرَّعْيِ وَ لِبَعْضِهَا حَوَافِرُ مُلَمْلَمَةٌ ذَوَاتُ قَعْرٍ كَأَخْمَصِ الْقَدَمِ تَنْطَبِقُ عَلَى الْأَرْضِ لِيَتَهَيَّأَ لِلرُّكُوبِ وَ الْحَمُولَةِ
And the plant eaters – when it was Determined that there would neither be with manufacturing nor with hunting, Heazwj Created hooves for some of them, to protect them from the roughness of the ground when it moves around seeking the pasture; and for some of them filled hooves with a bottom like the soles of the feet applied to the ground, ready for the riding and the load bearing.
تَأَمَّلِ التَّدْبِيرَ فِي خَلْقِ آكِلَاتِ اللَّحْمِ مِنَ الْحَيَوَانِ حِينَ خُلِقَتْ ذَوَاتُ أَسْنَانٍ حِدَادٍ وَ بَرَاثِنَ شِدَادٍ وَ أَشْدَاقٍ وَ أَفْوَاهٍ وَاسِعَةٍ فَإِنَّهُ لَمَّا قُدِّرَ أَنْ يَكُونَ طُعْمُهَا اللَّحْمَ خُلِقَتْ خِلْقَةً تُشَاكِلُ ذَلِكَ وَ أُعِينَتْ بِسِلَاحٍ وَ أَدَوَاتٍ تَصْلُحُ لِلصَّيْدِ وَ كَذَلِكَ تَجِدُ سِبَاعَ الطَّيْرِ ذَوَاتَ مَنَاقِيرَ وَ مَخَالِيبَ مُهَيَّأَةٍ لِفِعْلِهَا
Contemplate on the arrangement in the creation of the flesh eaters from the animals where they have been Created with iron-like teeth and with strong claws, and firm wide mouths. So, when it was Determined that its food would happen to be the flesh, Heazwj Created a creature consistent to that, and aided with weapons and tools correct for the hunting. And like that, you will find the predatory birds being with scary beaks ready for its work.
وَ لَوْ كَانَتِ الْوُحُوشُ ذَوَاتَ مَخَالِبَ كَانَتْ قَدْ أُعْطِيَتْ مَا لَا يَحْتَاجُ إِلَيْهِ لِأَنَّهَا لَا تَصِيدُ وَ لَا تَأْكُلُ اللَّحْمَ وَ لَوْ كَانَتِ السِّبَاعُ ذَوَاتَ أَظْلَافٍ كَانَتْ قَدْ مُنِعَتْ مَا تَحْتَاجُ إِلَيْهِ أَعْنِي السِّلَاحَ الَّذِي بِهِ تَصِيدُ وَ تَتَعَيَّشُ أَ فَلَا تَرَى كَيْفَ أُعْطِيَ كُلُّ وَاحِدٍ مِنَ الصِّنْفَيْنِ مَا يُشَاكِلُ صِنْفَهُ وَ طَبَقَتَهُ بَلْ مَا فِيهِ بَقَاؤُهُ وَ صَلَاحُهُ
If the wild animals had been with scary beaks, it would have been given what it is not needy to, because it does not hunt nor eat the flesh; and if the predators were with hooves, it would have been prevented what it would be needy to, Iasws mean the weapons by which it could hunt and live. Do you not see how each one from the two types has been Given what is compatible with its type and its application, but what therein is its remaining and its interest?
انْظُرِ الْآنَ إِلَى ذَوَاتِ الْأَرْبَعِ كَيْفَ تَرَاهَا تَتْبَعُ أُمَّهَاتِهَا مُسْتَقِلَّةً بِأَنْفُسِهَا لَا تَحْتَاجُ إِلَى الْحَمْلِ وَ التَّرْبِيَةِ كَمَا تَحْتَاجُ أَوْلَادُ الْإِنْسِ فَمِنْ أَجْلِ أَنَّهُ لَيْسَ عِنْدَ أُمَّهَاتِهَا مَا عِنْدَ أُمَّهَاتِ الْبَشَرِ مِنَ الرِّفْقِ وَ الْعِلْمِ بِالتَّرْبِيَةِ وَ الْقُوَّةِ عَلَيْهَا بِالْأَكُفِّ وَ الْأَصَابِعِ الْمُهَيَّأَةِ لِذَلِكَ أُعْطِيَتِ النُّهُوضَ وَ الِاسْتِقْلَالَ بِأَنْفُسِهَا
Look now at the ones with four (legs – quadrupeds), how you see is following its mother independently by itself, not being needy to being carried and upbringing just as the children of the human beings. So, from the reason that, it isn’t with its mother what is with the mothers of the human, from the kindness, and the knowledge with the upbringing, and the strength upon it with the palms and the fingers prepared for that, have been Given the advancement and the independence by itself.
وَ كَذَلِكَ تَرَى كَثِيراً مِنَ الطَّيْرِ كَمِثْلِ الدَّجَاجِ وَ الدُّرَّاجِ وَ الْقَبْجِ تَدْرُجُ وَ تَلْقُطُ حِينَ يَنْقَابُ عَنْهَا الْبَيْضُ فَأَمَّا مَا كَانَ مِنْهَا ضَعِيفاً لَا نُهُوضَ فِيهِ كَمِثْلِ فِرَاخِ الْحَمَامِ وَ الْيَمَامِ وَ الْحُمَّرِ فَقَدْ جُعِلَ فِي الْأُمَّهَاتِ فَضْلُ عَطْفٍ عَلَيْهَا فَصَارَتْ تَمُجُّ الطَّعَامَ فِي أَفْوَاهِهَا بَعْدَ مَا تُوعِيهِ حَوَاصِلُهَا فَلَا تَزَالُ تَغْذُوهَا حَتَّى تَسْتَقِلَّ بِأَنْفُسِهَا
And, similar to that you see from the birds like the chicken, and the pheasant, and the partridge insert and pick up when the egg scatters away from it. As from whoever was weak from these, they do not rise like the dove, and the wild pigeon, and the (Australian) red pigeon. There has been made in the mothers, the grace of kindness upon it, so it began feeding its food in its mouth after being aware of its dedication. So, it does not cease feeding it until it (chick) is independent by itself.
وَ لِذَلِكَ لَمْ تُرْزَقِ الْحَمَامُ فِرَاخاً كَثِيرَةً مِثْلَ مَا تُرْزَقُ الدَّجَاجُ لِتَقْوَى الْأُمُّ عَلَى تَرْبِيَةِ فِرَاخِهَا فَلَا تَفْسُدَ وَ لَا تَمُوتَ فَكُلٌّ أُعْطِيَ بِقِسْطٍ مِنْ تَدْبِيرِ الْحَكِيمِ اللَّطِيفِ الْخَبِيرِ
And due to that, the dove does not sustain its chicks a lot like what the chicken sustains for the strength of the mother upon the upbringing of its chick, so it does not spoil nor does it die. Therefore, each has been Given a measure from the arrangement of the Wise, the Subtle, the Informed.
انْظُرْ إِلَى قَوَائِمِ الْحَيَوَانِ كَيْفَ تَأْتِي أَزْوَاجاً لِتَهَيَّأَ لِلْمَشْيِ وَ لَوْ كَانَتْ أَفْرَاداً لَمْ تَصْلُحْ لِذَلِكَ لِأَنَّ الْمَاشِيَ يَنْقُلُ بَعْضَ قَوَائِمِهِ وَ يَعْتَمِدُ عَلَى بَعْضٍ فَذُو الْقَائِمَتَيْنِ يَنْقُلُ وَاحِدَةً وَ يَعْتَمِدُ عَلَى وَاحِدَةٍ وَ ذُو الْأَرْبَعِ يَنْقُلُ اثْنَيْنِ وَ يَعْتَمِدُ عَلَى اثْنَيْنِ وَ ذَلِكَ مِنْ خِلَافٍ لِأَنَّ ذَا الْأَرْبَعِ لَوْ كَانَ يَنْقُلُ قَائِمَتَيْنِ مِنْ أَحَدِ جَانِبَيْهِ وَ يَعْتَمِدُ عَلَى قائِمَتَيْنِ مِنَ الْجَانِبِ الْآخَرِ لَمَا يَثْبُتُ عَلَى الْأَرْضِ كَمَا لَا يَثْبُتُ السَّرِيرُ وَ مَا أَشْبَهَهُ فَصَارَ يَنْقُلُ الْيُمْنَى مِنْ مَقَادِيمِهِ مَعَ الْيُسْرَى مِنْ مَآخِيرِهِ وَ يَنْقُلُ الْأُخْرَيَيْنِ أَيْضاً مِنْ خِلَافٍ فَيَثْبُتُ عَلَى الْأَرْضِ وَ لَا يَسْقُطُ إِذَا مَشَى
Look at the legs of the animal how it has been Given pairs prepared for the walking, and if were individual, it would not be correct for that, because the walking moves its leg and relies upon the other, therefore the ones with two legs, moves one and relies upon one, and one with four moves the two and relies upon two, and that different because the one with four, if it were to move two legs from one side and relied upon two legs from the other side, it would not be affirmed upon the ground just as the bed is affirmed, and what resembles it, so the movement of the right is from its front along with the left from its back, and the movement of the other two as well from opposite, thus affirming it upon the ground, and it does not fall when it walks.
أَ مَا تَرَى الْحِمَارَ كَيْفَ يَذِلُّ لِلطَّحْنِ وَ الْحَمُولَةِ وَ هُوَ يَرَى الْفَرَسَ مُودَعاً مُنَعَّماً وَ الْبَعِيرَ لَا يُطِيقُهُ عِدَّةُ رِجَالٍ لَوِ اسْتَعْصَى كَيْفَ كَانَ يَنْقَادُ لِلصَّبِيِّ وَ الثَّوْرَ الشَّدِيدَ كَيْفَ كَانَ يُذْعِنُ لِصَاحِبِهِ حَتَّى يَضَعَ النِّيرَ عَلَى عُنُقِهِ وَ يَحْرِثَ بِهِ وَ الْفَرَسَ الْكَرِيمَ يَرْكَبُ السُّيُوفَ وَ الْأَسِنَّةَ بِالْمُوَاتَاةِ لِفَارِسِهِ وَ الْقَطِيعَ مِنَ الْغَنَمِ يَرْعَاهُ رَجُلٌ وَاحِدٌ وَ لَوْ تَفَرَّقَتِ الْغَنَمُ فَأَخَذَ كُلُّ وَاحِدٍ مِنْهَا فِي نَاحِيَةٍ لَمْ يَلْحَقْهَا وَ كَذَلِكَ جَمِيعُ الْأَصْنَافِ الْمُسَخَّرَةِ لِلْإِنْسَانِ فَبِمَ كَانَتْ كَذَلِكَ إِلَّا بِأَنَّهَا عَدِمَتِ الْعَقْلَ وَ الرَّوِيَّةَ
Do you not see the donkey how it is humbled for the grinding and the load bearing, and he see the horse left safely, and the camel, a number of men cannot tolerate it if it becomes stubborn, how would it be obedient to the child? And the strong bull, how it bows to its master until he places the yoke upon its neck and ploughs with it? And the honourable horse, gets hit by the swords and the arrows in helping its knight (rider), and the flock of sheep a single man pastures it, and if the sheep were to separate and each one of them takes to a corner, he would not recapture these. And similar to that is the entirety of the types, subjugated for the human being. Why is it like that? Except that these are without the intellect and the forethought.
فَإِنَّهَا لَوْ كَانَتْ تَعْقِلُ وَ تُرَوِّي فِي الْأُمُورِ كَانَتْ خَلِيقَةً أَنْ تَلْتَوِيَ عَلَى الْإِنْسَانِ فِي كَثِيرٍ مِنْ مَآرِبِهِ حَتَّى يَمْتَنِعَ الْجَمَلُ عَلَى قَائِدِهِ وَ الثَّوْرُ عَلَى صَاحِبِهِ وَ تَتَفَرَّقَ الْغَنَمُ عَنْ رَاعِيهَا وَ أَشْبَاهُ هَذَا مِنَ الْأُمُورِ
So, these, if they had intellect and forethought in the affairs, it would have been disobedient upon the human being in most of its purposes, until the camel would prevent upon its guide, and the bull upon its master, and the sheep would disperse from its shepherd, and the likes of this from the affairs.
وَ كَذَلِكَ هَذِهِ السِّبَاعُ لَوْ كَانَتْ ذَاتَ عَقْلٍ وَ رَوِيَّةٍ فَتَوَازَرَتْ عَلَى النَّاسِ كَانَتْ خَلِيقَةً أَنْ تُحَاجَّهُمْ فَمَنْ كَانَ يَقُومُ لِلْأُسْدِ وَ الذِّئَابِ وَ النُّمُورَةِ وَ الدِّبَبَةِ لَوْ تَعَاوَنَتْ وَ تَظَاهَرَتْ عَلَى النَّاسِ أَ فَلَا تَرَى كَيْفَ حُجِرَ ذَلِكَ عَلَيْهَا وَ صَارَتْ مَكَانَ مَا كَانَ يُخَافُ مِنْ إِقْدَامِهَا وَ نِكَايَتِهَا تَهَابُ مَسَاكِنَ النَّاسِ وَ تُحْجِمُ عَنْهَا ثُمَّ لَا تَظْهَرُ وَ لَا تَنْتَشِرُ لِطَلَبِ قُوتِهَا إِلَّا بِاللَّيْلِ
And similar to that are these predators. Had they been with the intellect and forethought, they would have backed each other against the people, becoming creatures, which destroyed them. So, who could have withstood to the lions, and the wolves, and the tigers, and the bears, if they had backed each other against the people? Do you not see how that is Forbidden upon them, and they became to a place what would have been fearful from its advent, and its snakes terrorising the dwellings of the people and are refraining from it, then they do not back each other, and do not disperse to seek their livelihood except at night?
فَهِيَ مَعَ صَوْلَتِهَا كَالْخَائِفِ لِلْإِنْسِ بِلَا مَقْمُوعَةٍ مَمْنُوعَةٍ مِنْهُمْ وَ لَوْ لَا ذَلِكَ لَسَاوَرَتْهُمْ فِي مَسَاكِنِهِمْ وَ ضَيَّقَتْ عَلَيْهِمْ
These, along with their access, are like scared of the human beings, but (as if) oppressed, prevented from them. And had it not been that they would have been in their dwelling and constricted upon them.
ثُمَّ جُعِلَ فِي الْكَلْبِ مِنْ بَيْنِ هَذِهِ السِّبَاعِ عَطْفٌ عَلَى مَالِكِهِ وَ مُحَامَاةٌ عَنْهُ وَ حِفَاظٌ لَهُ فَهُوَ يَنْتَقِلُ عَلَى الْحِيطَانِ وَ السُّطُوحِ فِي ظُلْمَةِ اللَّيْلِ لِحِرَاسَةِ مَنْزِلِ صَاحِبِهِ وَ ذَبِّ الدَّغَّارِ عَنْهُ وَ يَبْلُغُ مِنْ مَحَبَّتِهِ لِصَاحِبِهِ أَنْ يَبْذُلَ نَفْسَهُ لِلْمَوْتِ دُونَهُ وَ دُونَ مَاشِيَتِهِ وَ مَالِهِ وَ يَأْلَفُهُ غَايَةَ الْإِلْفِ حَتَّى يَصْبِرَ مَعَهُ عَلَى الْجُوعِ وَ الْجَفْوَةِ فَلِمَ طُبِعَ الْكَلْبُ عَلَى هَذِهِ الْإِلْفِ إِلَّا لِيَكُونَ حَارِساً لِلْإِنْسَانِ لَهُ عَيْنٌ بِأَنْيَابٍ وَ مَخَالِيبَ وَ نُبَاحٌ هَائِلٌ لِيُذْعَرَ مِنْهُ السَّارِقُ وَ يَتَجَنَّبَ الْمَوَاضِعَ الَّتِي يَحْمِيهَا وَ يَحْضُرُهَا
Then, it has been Made to be in the dog, from between these predators, kindness upon its owner and defending from him, and protecting for him. So, it moves upon the walls and the rooves in the darkness of the night to safeguard the house of its master, and defend the treachery from him, and reaches from its love for its master that it gives itself for the death instead of him and his livelihood and his wealth and is intimate at the peak of intimacy to the extent that it is patient upon the hunger and the disloyalty. So, why is the dog natured upon this intimacy except for it to become a safeguard for the human being, for it being eyes, with fangs, and claws, and a loud bark to frighten the thief from it to avoid the places which are to be protected, and discourages him?
يَا مُفَضَّلُ تَأَمَّلْ وَجْهَ الدَّابَّةِ كَيْفَ هُوَ فَإِنَّكَ تَرَى الْعَيْنَيْنِ شَاخِصَتَيْنِ أَمَامَهَا لِتُبْصِرَ مَا بَيْنَ يَدَيْهَا لِئَلَّا تَصْدِمَ حَائِطاً أَوْ تَتَرَدَّى فِي حُفْرَةٍ وَ تَرَى الْفَمَ مَشْقُوقاً شَقّاً فِي أَسْفَلِ الْخَطْمِ وَ لَوْ شُقَّ كَمَكَانِ الْفَمِ مِنَ الْإِنْسَانِ فِي مُقَدَّمِ الذَّقَنِ لَمَا اسْتَطَاعَ أَنْ يَتَنَاوَلَ بِهِ شَيْئاً مِنَ الْأَرْضِ أَ لَا تَرَى أَنَّ الْإِنْسَانَ لَا يَتَنَاوَلُ الطَّعَامَ بِفِيهِ وَ لَكِنْ بِيَدِهِ تَكْرِمَةً لَهُ عَلَى سَائِرِ الْآكِلَاتِ
O Mufazzal! Contemplate on the face of an animal, how it is, and you will see the two eyes as two fixed in from of it to see what is in front of it, lest it bangs into a wall of falls into a hole. And you see the mouth as ripped, cracked at the bottom of the nose, and if the mouth had been ripped just as it was from the human being in the front of the chin it would not have been able to attain anything with it from the ground. Do you not see that the human being cannot attain the food with his mouth, but with his hand, being an honour for him over the rest of the eaters?
فَلَمَّا لَمْ يَكُنْ لِلدَّابَّةِ يَدٌ تَتَنَاوَلُ بِهَا الْعَلَفَ جُعِلَ خَطْمُهَا مَشْقُوقاً مِنْ أَسْفَلِهِ لِتَقْبِضَ بِهِ عَلَى الْعَلَفِ ثُمَّ تَقْضَمَهُ وَ أُعِينَتْ بِالْجَحْفَلَةِ تَتَنَاوَلُ بِهَا مَا قَرُبَ وَ مَا بَعُدَ
So, when there does not happen to be a hand for the animal to take the fodder with it, its mouth has been Made to be ripped from its bottom to grab upon the fodder with it, then cut it, and it is assisted by the lips to take with these what is near and what is far.
اعْتَبِرْ بِذَنَبِهَا وَ الْمَنْفَعَةِ لَهَا فِيهِ فَإِنَّهُ بِمَنْزِلَةِ الطَّبَقِ عَلَى الدُّبُرِ وَ الْحَيَاءِ جَمِيعاً يُوَارِيهِمَا وَ يَسْتُرُهُمَا وَ مِنْ مَنَافِعِهَا فِيهِ أَنَّ مَا بَيْنَ الدُّبُرِ وَ مَرَاقَّيِ الْبَطْنِ مِنْهَا وَضَرٌ يَجْتَمِعُ عَلَيْهِ الذُّبَابُ وَ الْبَعُوضُ فَجُعِلَ لَهَا الذَّنَبُ كَالْمَذَبَّةِ تَذُبُّ بِهَا عَنْ ذَلِكَ الْمَوْضِعِ
Consider its tail and the benefit for it in it, for it is at the status of the lid upon the back, and the shame altogether, covering these and hiding these. And from its benefits is that what is between the back and the stomach from these is excreta upon which the flies and the mosquitoes gather, so the tail has been Made for it like the whisk to drive them away from that place.
وَ مِنْهَا أَنَّ الدَّابَّةَ تَسْتَرِيحُ إِلَى تَحْرِيكِهِ وَ تَصْرِيفِهِ يَمْنَةً وَ يَسْرَةً فَإِنَّهُ لَمَّا كَانَ قِيَامُهَا عَلَى الْأَرْبَعِ بِأَسْرِهَا وَ شُغِلَتِ الْمُقَدِّمَتَانِ بِحَمْلِ الْبَدَنِ عَنِ التَّصَرُّفِ وَ التَّقَلُّبِ كَانَ لَهَا فِي تَحْرِيكِ الذَّنَبِ رَاحَةٌ وَ فِيهِ مَنَافِعُ أُخْرَى يَقْصُرُ عَنْهَا الْوَهْمُ يُعْرَفُ مَوْقِعُهَا فِي وَقْتِ الْحَاجَةِ إِلَيْهَا
And from it is that the animal rests to move it and discharge it right and left, for if was standing upon the four (legs) as a whole, and the two front (legs) were occupied with carrying the body from the discharging and the moving, for it in the movement of the tail, there is rest. And in it are other benefits which the imaginations are deficient from knowing its occurrences in a time of need to it.
فَمِنْ ذَلِكَ أَنَّ الدَّابَّةَ تَرْتَطِمُ فِي الْوَحَلِ فَلَا يَكُونُ شَيْءٌ أَعْوَنَ عَلَى نُهُوضِهَا مِنَ الْأَخْذِ بِذَنَبِهَا وَ فِي شَعْرِ الذَّنَبِ مَنَافِعُ لِلنَّاسِ كَثِيرَةٌ يَسْتَعْمِلُونَهَا فِي مَآرِبِهِمْ ثُمَّ جُعِلَ ظَهْرُهَا مُسَطَّحاً مَبْطُوحاً عَلَى قَوَائِمَ أَرْبَعٍ لِيُتَمَكَّنَ مِنْ رُكُوبِهَا وَ جُعِلَ حَيَاؤُهَا بَارِزاً مِنْ وَرَائِهَا لِيَتَمَكَّنَ الْفَحْلُ مِنْ ضَرْبِهَا وَ لَوْ كَانَ أَسْفَلَ الْبَطْنِ كَمَكَانِ الْفَرْجِ مِنَ الْمَرْأَةِ لَمْ يَتَمَكَّنِ الْفَحْلُ مِنْهَا أَ لَا تَرَى أَنَّهُ لَا تستطيع [يَسْتَطِيعُ] أَنْ يَأْتِيَهَا كِفَاحاً كَمَا يَأْتِي الرَّجُلُ الْمَرْأَةَ
So, from that is that the animal falls in the mud, and there does not happen to be anything more assisting upon extracting it than grabbing it by its tail. And in the hair of the tail there are many benefits for the people utilising these in their purposes. Then, its back is Made as a flat surface upon the four legs to enable one to ride them, and its shame has been made prominent from its back in order to enable the stallion from achieving it. And if it was below the belly just as the private part of the woman, the stallion would not have been able from it. Do you not see that it would not be able to come to its spouse just as the man come to the woman?
تَأَمَّلْ مِشْفَرَ الْفِيلِ وَ مَا فِيهِ مِنْ لَطِيفِ التَّدْبِيرِ فَإِنَّهُ يَقُومُ مَقَامَ الْيَدِ فِي تَنَاوُلِ الْعَلَفِ وَ الْمَاءِ وَ ازْدِرَادِهِمَا إِلَى جَوْفِهِ وَ لَوْ لَا ذَلِكَ مَا اسْتَطَاعَ أَنْ يَتَنَاوَلَ شَيْئاً مِنَ الْأَرْضِ لِأَنَّهُ لَيْسَتْ لَهُ رَقَبَةٌ يَمُدُّهَا كَسَائِرِ الْأَنْعَامِ
Contemplate on the lips of the elephant and is therein from the subtleness of the arrangement, so it stands of a place of the hand in taking the fodder and the water and delivers these to its inside. And had it not been that it would not have been able to take anything from the ground, because there isn’t for it an extended neck like the rest of the animals.
فَلَمَّا عَدِمَ الْعُنُقَ أُعِينَ مَكَانَ ذَلِكَ بِالْخُرْطُومِ الطَّوِيلِ لِيَسْدُلَهُ فَيَتَنَاوَلَ بِهِ حَاجَتَهُ فَمَنْ ذَا الَّذِي عَوَّضَهُ مَكَانَ الْعُضْوِ الَّذِي عَدِمَهُ مَا يَقُومُ مَقَامَهُ إِلَّا الرَّءُوفُ بِخَلْقِهِ وَ كَيْفَ يَكُونُ هَذَا بِالْإِهْمَالِ كَمَا قَالَتِ الظَّلَمَةُ
So, when the neck was fixed, there in place of that the long trunk for it in order to attain its needs. Who is that Who Replaced it in place of the organ, which is fixed, what could stand in its place except the Oneazwj Who is Kind with Hisazwj creatures? And can this happen with the chaos (non-planning) just as the unjust ones are saying?
فَإِنْ قَالَ قَائِلٌ فَمَا بَالُهُ لَمْ يَخْلُقْ ذَا عُنُقٍ كَسَائِرِ الْأَنْعَامِ قِيلَ لَهُ إِنَّ رَأْسَ الْفِيلِ وَ أُذُنَيْهِ أَمْرٌ عَظِيمٌ وَ ثِقْلٌ ثَقِيلٌ وَ لَوْ كَانَ ذَلِكَ عَلَى عُنُقٍ عَظِيمَةٍ لَهَدَّهَا وَ أَوْهَنَهَا فَجَعَلَ رَأْسَهُ مُلْصَقاً بِجِسْمِهِ لِكَيْلَا يَنَالَ مِنْهُ مَا وَصَفْنَا وَ خَلَقَ لَهُ مَكَانَ الْعُنُقِ هَذَا الْمِشْفَرَ لِيَتَنَاوَلَ بِهِ غِذَاءَهُ فَصَارَ مَعَ عَدَمِهِ الْعُنُقَ مُسْتَوْفِياً مَا فِيهِ بُلُوغُ حَاجَتِهِ
If the speaker says, ‘What is the matter with Himazwj not Creating that neck (of the elephant) like the rest of the animals?’ It would be said to him, ‘The head of the elephant, and its ears are a great matter and a heavy load, and had that great load been upon a neck, it would break it and weaken it. Its head is Made to be stuck to its body, lest it faces from it what weasws described, and there has been Created for it in place of the neck, this trunk to attain its fodder with it. Thus, its fixed neck has been sufficed with what therein is a reachability of its need.
انْظُرِ الْآنَ كَيْفَ حَيَاءُ الْأُنْثَى مِنَ الْفِيَلَةِ فِي أَسْفَلِ بَطْنِهَا فَإِذَا هَاجَتْ لِلضِّرَابِ ارْتَفَعَ وَ بَرَزَ حَتَّى يَتَمَكَّنَ الْفَحْلُ مِنْ ضَرْبِهَا فَاعْتَبِرْ كَيْفَ جُعِلَ حَيَاءُ الْأُنْثَى مِنَ الْفِيَلَةِ عَلَى خِلَافِ مَا عَلَيْهِ فِي غَيْرِهَا مِنَ الْأَنْعَامِ ثُمَّ جُعِلَتْ فِيهِ هَذِهِ الْخَلَّةُ لِيَتَهَيَّأَ لِلْأَمْرِ الَّذِي فِيهِ قِوَامُ النَّسْلِ وَ دَوَامُهُ
Look now, how the shame of the female of the elephant has been Made to be in the lower part of its belly. So, when there is a need for the copulation, it raises and comes out until the (male) elephant is enabled from attaining it. Take a lesson, how the shame of the female has been Made to be differently of what is in others from the animal. Then this manner has been Made to be in it for the matter in which is the establishment of the lineage and its perpetuity.
فَكِّرْ فِي خَلْقِ الزَّرَافَةِ وَ اخْتِلَافِ أَعْضَائِهَا وَ شِبْهِهَا بِأَعْضَاءِ أَصْنَافٍ مِنَ الْحَيَوَانِ فَرَأْسُهَا رَأْسُ فَرَسٍ وَ عُنُقُهَا عُنُقُ جَمَلٍ وَ أَظْلَافُهَا أَظْلَافُ بَقَرَةٍ وَ جِلْدُهَا جِلْدُ نَمِرٍ وَ زَعَمَ نَاسٌ مِنَ الْجُهَّالِ بِاللَّهِ عَزَّ وَ جَلَّ أَنَّ نِتَاجَهَا مِنْ فُحُولٍ شَتَّى قَالُوا وَ سَبَبُ ذَلِكَ أَنَّ أَصْنَافاً مِنْ حَيَوَانِ الْبَرِّ إِذَا وَرَدَتِ الْمَاءَ تَنْزُو عَلَى بَعْضِ السَّائِمَةِ وَ يُنْتَجُ مِثْلُ هَذَا الشَّخْصِ الَّذِي هُوَ كَالْمُلْتَقَطِ مِنْ أَصْنَافٍ شَتَّى وَ هَذَا جَهْلٌ مِنْ قَائِلِهِ وَ قِلَّةُ مَعْرِفَتِهِ بِالْبَارِي جَلَّ قُدْسُهُ
Think regarding the creation of the giraffe and its different body part and its resemblance with the body parts of a variety of the animals. Its head is a head of a horse, and its neck is a neck of the camel, and its hooves are the hooves of a cow, and its skin is a skin of a tiger, and the people from the ones ignorant with Allahazwj Mighty and Majestic claim that it is a product from a variety of types! They are saying, ‘And the reason of that is that types of animals of the land, when they came to the water, they imaged upon some of the livestock, and it resulted in the likes of this individual which it is like a collection from various types. And this is ignorance of the one who says it, and scarcity of his understanding of the Creator, Majestic is Hisazwj Holiness.
وَ لَيْسَ كُلُّ صِنْفٍ مِنَ الْحَيَوَانِ يُلْقِحُ كُلَّ صِنْفٍ فَلَا الْفَرَسُ يُلْقِحُ الْجَمَلَ وَ لَا الْجَمَلُ يُلْقِحُ الْبَقَرَ وَ إِنَّمَا يَكُونُ التَّلْقِيحُ مِنْ بَعْضِ الْحَيَوَانِ فِيمَا يُشَاكِلُهُ وَ يَقْرُبُ مِنْ خَلْقِهِ كَمَا يُلْقِحُ الْفَرَسَ الحمارة [الْحِمَارُ] فَيَخْرُجُ بَيْنَهُمَا الْبَغْلُ وَ يُلْقِحُ الذِّئْبُ الضَّبُعَ فَيَخْرُجُ بَيْنَهُمَا السِّمْعُ
And it isn’t so that every type of animal can impregnate every type. The horse cannot impregnate the camel, nor can the camel impregnate the cow, and rather the impregnation happens from some of the animals in what is similar to it and is near from its own creation, just like the horse impregnates the donkey, so the mule comes out from between the two, and the wolf impregnates the hyena, so the mongoose comes out between the two.
عَلَى أَنَّهُ لَيْسَ يَكُونُ فِي الَّذِي يَخْرُجُ مِنْ بَيْنِهِمَا عُضْوٌ مِنْ كُلِّ وَاحِدٍ مِنْهُمَا كَمَا فِي الزَّرَافَةِ عُضْوٌ مِنَ الْفَرَسِ وَ عُضْوٌ مِنَ الْجَمَلِ وَ أَظْلَافٌ مِنَ الْبَقَرَةِ بَلْ يَكُونُ كَالْمُتَوَسِّطِ بَيْنَهُمَا الْمُمْتَزِجِ مِنْهُمَا كَالَّذِي تَرَاهُ فِي الْبَغْلِ فَإِنَّكَ تَرَى رَأْسَهُ وَ أُذُنَيْهِ وَ كَفَلَهُ وَ ذَنَبَهُ وَ حَوَافِرَهُ وَسَطاً بَيْنَ هَذِهِ الْأَعْضَاءِ مِنَ الْفَرَسِ وَ الْحِمَارِ وَ شَحِيجَهُ كَالْمُمْتَزِجِ مِنْ صَهِيلٍ وَ نَهِيقِ الْحِمَارِ
On top of that, it cannot happen to be in the one who comes out from between the two, a body part from each on the two, just as is in the giraffe, a part from the horse, and a part from the camel, and the hooves from the cow. But it would happen to be in the middle of the two, the mixed one from them like that which you see in the mule, for you see its head, and its ears, and its posterior, and its tail, and its hooves to be as a compromise between these body part from the horse and the donkey, and its diffusion like the mixture of a racing of the horse and sharpness of the donkey.
فَهَذَا دَلِيلٌ عَلَى أَنَّهُ لَيْسَتِ الزَّرَافَةُ مِنْ لِقَاحِ أَصْنَافٍ شَتَّى مِنَ الْحَيَوَانِ كَمَا زَعَمَ الْجَاهِلُونَ بَلْ هِيَ خَلْقٌ عَجِيبٌ مِنْ خَلْقِ اللَّهِ لِلدَّلَالَةِ عَلَى قُدْرَتِهِ الَّتِي لَا يُعْجِزُهَا شَيْءٌ وَ لِيُعْلِمَ أَنَّهُ خَالِقُ أَصْنَافِ الْحَيَوَانِ كُلِّهَا يَجْمَعُ بَيْنَ مَا يَشَاءُ مِنْ أَعْضَائِهَا فِي أَيِّهَا شَاءَ وَ يُفَرِّقُ مَا شَاءَ مِنْهَا فِي أَيِّهَا شَاءَ وَ يَزِيدُ فِي الْخِلْقَةِ مَا شَاءَ وَ يَنْقُصُ مِنْهَا مَا شَاءَ دَلَالَةً عَلَى قُدْرَتِهِ عَلَى الْأَشْيَاءِ وَ أَنَّهُ لَا يُعْجِزُهُ شَيْءٌ أَرَادَهُ جَلَّ وَ تَعَالَى
So, this is evidence upon that the giraffe isn’t from an impregnation of a variety of types from the animals just as the ignorant ones are alleging. But, it is a wondrous creation from the creatures of Allahazwj, evidencing upon Hisazwj Power which Heazwj is not frustrated by anything, and for it to be known that Heazwj is the Creator of all the types of the animals, Gathering between whatever Heazwj so Desires from their body parts into whichever Heazwj so Desires, and Differentiating whatever Heazwj so Desires from these, and Increasing in the creation whatever Heazwj so Desires, and Reducing whatever Heazwj so Desires, evidencing upon Hisazwj Power upon the things, and nothing frustrates Himazwj, Majestic and Exalted, in Hisazwj Intentions.
فَأَمَّا طُولُ عُنُقِهَا وَ الْمَنْفَعَةُ لَهَا فِي ذَلِكَ فَإِنَّ مَنْشَأَهَا وَ مَرْعَاهَا فِي غَيَاطِلَ ذَوَاتِ أَشْجَارٍ شَاهِقَةٍ ذَاهِبَةٍ طُولًا فِي الْهَوَاءِ فَهِيَ تَحْتَاجُ إِلَى طُولِ الْعُنُقِ لِتَنَاوَلَ بِفِيهَا أَطْرَافَ تِلْكَ الْأَشْجَارِ فَتَتَقَوَّتَ مِنْ ثِمَارِهَا
As for the length of its neck and the benefits for it in that, so its feed and its pastures are in high-rise foliage from the trees that go up in the air, therefore it is needy to the long neck in order to take by its mouth the ends of those trees, and it feeds from its fruits.
تَأَمَّلْ خَلْقَ الْقِرْدِ وَ شِبْهَهُ بِالْإِنْسَانِ فِي كَثِيرٍ مِنْ أَعْضَائِهِ أَعْنِي الرَّأْسَ وَ الْوَجْهَ وَ الْمَنْكِبَيْنِ وَ الصَّدْرَ وَ كَذَلِكَ أَحْشَاؤُهُ شَبِيهَةٌ أَيْضاً بِأَحْشَاءِ الْإِنْسَانِ وَ خُصَّ مَعَ ذَلِكَ بِالذِّهْنِ وَ الْفِطْنَةِ الَّتِي بِهَا يَفْهَمُ عَنْ سَائِسِهِ مَا يُومِئُ إِلَيْهِ وَ يَحْكِي كَثِيراً مِمَّا يَرَى الْإِنْسَانَ بِفِعْلِهِ حَتَّى أَنَّهُ يَقْرُبُ مِنْ خَلْقِ الْإِنْسَانِ وَ شَمَائِلِهِ فِي التَّدْبِيرِ فِي خِلْقَتِهِ عَلَى مَا هِيَ عَلَيْهِ
Contemplate on the creation of the monkey and its resemblance with the human being in most of its body parts. Iasws mean the head, and the face, and the shoulders, and the chest, and like that. And similar to that are its bones as well resembling the bones of the humans, and especially from that with the mind, and the acumen by which its feelings can be understood by what it is gestured to and relates a lot from what it sees the human being does, to the extent that it is the closest from the creation of the human being and his beauty in the arrangement in its creation upon what it is upon.
أَنْ يَكُونَ عِبْرَةً لِلْإِنْسَانِ فِي نَفْسِهِ فَيَعْلَمَ أَنَّهُ مِنْ طِينَةِ الْبَهَائِمِ وَ سِنْخِهَا إِذْ كَانَ يَقْرُبُ مِنْ خَلْقِهَا هَذَا الْقُرْبَ وَ لَوْ لَا أَنَّهُ فَضِيلَةٌ فَضَّلَهُ بِهَا فِي الذِّهْنِ وَ الْعَقْلِ وَ النُّطْقِ كَانَ كَبَعْضِ الْبَهَائِمِ
That would happen to be a lesson for the human being in himself, so he would know that he is from the essence of the animals and their origins, when he was so close from its creation with this closeness, and he, if he had not been for a Grace which Allahazwj Graced him with, regarding the mind, and the intellect, and the talking, he would be like some of the animals.
عَلَى أَنَّ فِي جِسْمِ الْقِرْدِ فُضُولًا أُخْرَى يُفَرَّقُ بَيْنَهُ وَ بَيْنَ الْإِنْسَانِ كَالْخَطْمِ وَ الذَّنَبِ الْمُسَدَّلِ وَ الشَّعْرِ الْمُجَلِّلِ لِلْجِسْمِ كُلِّهِ وَ هَذَا لَمْ يَكُنْ مَانِعاً لِلْقِرْدِ أَنْ يُلْحَقَ بِالْإِنْسَانِ لَوْ أُعْطِيَ مِثْلَ ذِهْنِ الْإِنْسَانِ وَ عَقْلِهِ وَ نُطْقِهِ وَ الْفَصْلُ الْفَاصِلُ بَيْنَهُ وَ بَيْنَ الْإِنْسَانِ بِالصِّحَّةِ هُوَ النَّقْصُ فِي الْعَقْلِ وَ الذِّهْنِ وَ النُّطْقِ
On top of that, in the body of the monkey are other extras which differentiate between it and the human beings, like the snout and the uncurled tail, and the hair covering the whole body. And this, would not prevent the monkey that he catches up with the human being if it had been Given a mind similar to the human being, and his intellect, and his talk, and the distance distancing between it and the human being with the correctness, it is deficient in the intellect, and the mind, and the talking.
انْظُرْ يَا مُفَضَّلُ إِلَى لُطْفِ اللَّهِ جَلَّ اسْمُهُ بِالْبَهَائِمِ كَيْفَ كُسِيَتْ أَجْسَامُهُمْ هَذِهِ الْكِسْوَةَ مِنَ الشَّعْرِ وَ الْوَبَرِ وَ الصُّوفِ لِيَقِيَهَا مِنَ الْبَرْدِ وَ كَثْرَةِ الْآفَاتِ وَ أُلْبِسَتِ الْأَظْلَافَ وَ الْحَوَافِرَ وَ الْأَخْفَافَ لِيَقِيَهَا مِنَ الْحَفَاءِ إِذْ كَانَتْ لَا أَيْدِيَ لَهَا وَ لَا أَكُفَّ وَ لَا أَصَابِعَ مُهَيَّأَةً لِلْغَزْلِ
Look, O Mufazzal, at the Subtlety of Allahazwj, Majestic is Hisazwj Name, with the animals, how Heazwj Cladded them with this cladding, from the hair, and the fur, and the wool for its facing the cold and a lot of the afflictions, and Clothed their legs with the pointed hooves, and the flat hooves, and the footwear to protect them from the bare-footedness, when there was neither any hand for it, nor a palm, nor fingers prepared for the spinning and weaving?
وَ النَّسْجِ فَكُفُوا بِأَنْ جُعِلَ كِسْوَتُهُمْ فِي خِلْقَتِهِمْ بَاقِيَةً عَلَيْهِمْ مَا بَقُوا لَا يَحْتَاجُونَ إِلَى تَجْدِيدِهَا وَ الِاسْتِبْدَالِ بِهَا فَأَمَّا الْإِنْسَانُ فَإِنَّهُ ذُو حِيلَةٍ وَ كَفٍّ مُهَيَّأَةٍ لِلْعَمَلِ فَهُوَ يَنْسِجُ وَ يَغْزِلُ وَ يَتَّخِذُ لِنَفْسِهِ الْكِسْوَةَ وَ يَسْتَبْدِلُ بِهَا حَالًا بَعْدَ حَالٍ وَ لَهُ فِي ذَلِكَ صَلَاحٌ مِنْ جِهَاتٍ
Thus, they are stopped, that their cladding is Made to be remaining on their bodies for as long as they remain, not been needy to renew these, and the replacing it. As for the human being, so he is with the mean and a palm ready for the work, so he weaves and he spins and takes the clothing for himself, and changes it year after year, and for him, in that, is an interest from some aspects.
مِنْ ذَلِكَ أَنَّهُ يَشْتَغِلُ بِصَنْعَةِ اللِّبَاسِ عَنِ الْعَبَثِ وَ مَا يُخْرِجُهُ إِلَيْهِ الْكِفَايَةُ وَ مِنْهَا أَنَّهُ يَسْتَرِيحُ إِلَى خَلْعِ كِسْوَتِهِ وَ لُبْسِهَا إِذَا شَاءَ وَ مِنْهَا أَنَّهُ يَتَّخِذُ لِنَفْسِهِ مِنَ الْكِسْوَةِ ضُرُوباً لَهَا جَمَالٌ وَ رَوْعَةٌ فَيَتَلَذَّذُ بِلُبْسِهَا وَ تَبْدِيلِهَا
From that – he is busy in making the clothing’s from the tampering and whatever comes out as sufficient. And from it is that he rests to take off his clothes whenever he so desires and wears whenever he so desires. And from it is that he takes the various clothes for himself as a beauty and splendour, and he derives pleasure by wearing it and changing it.
وَ كَذَلِكَ يَتَّخِذُ بِالرِّفْقِ مِنَ الصَّنْعَةِ ضُرُوباً مِنَ الْخِفَافِ وَ النِّعَالِ يَقِي بِهَا قَدَمَيْهِ وَ فِي ذَلِكَ مَعَايِشُ لِمَنْ يعلمه [يَعْمَلُهُ] مِنَ النَّاسِ وَ مَكَاسِبُ يَكُونُ فِيهَا مَعَاشُهُمْ وَ مِنْهَا أَقْوَاتُهُمْ وَ أَقْوَاتُ عِيَالِهِمْ فَصَارَ الشَّعْرُ وَ الْوَبَرُ وَ الصُّوفُ يَقُومُ لِلْبَهَائِمِ مَقَامَ الْكِسْوَةِ وَ الْأَظْلَافُ وَ الْحَوَافِرُ وَ الْأَخْفَافُ مَقَامَ الْحِذَاءِ
And similar to that he takes with the gentleness from the making of various types of shoes, and slippers to save his feet with these, and in that is a livelihood for one who makes it, from the people, and an earning for a livelihood to happen to be for them. And from it is their subsistence and the subsistence for their dependants. Thus, the hair, and the fur, and the wool become stand for the animals in the place of the clothing, and the pointed hooves, and the flat hooves, and the footwear in the place of the shoes.
فَكِّرْ يَا مُفَضَّلُ فِي خِلْقَةٍ عَجِيبَةٍ فِي الْبَهَائِمِ فَإِنَّهُمْ يُوَارُونَ أَنْفُسَهُمْ إِذَا مَاتُوا كَمَا يُوَارِي النَّاسُ مَوْتَاهُمْ وَ إِلَّا فَأَيْنَ جِيَفُ هَذِهِ الْوُحُوشِ وَ السِّبَاعِ وَ غَيْرِهَا لَا يُرَى مِنْهَا شَيْءٌ وَ لَيْسَتْ قَلِيلَةً فَتَخْفَى لِقِلَّتِهَا بَلْ لَوْ قَالَ قَائِلٌ إِنَّهَا أَكْثَرُ مِنَ النَّاسِ لَصَدَقَ
Think, O Mufazzal, regarding the wondrous creation Made to be in the animals, for they are burying themselves when they are dying just as the people bury their deceased, or else so where is the decay (carcasses) of these beasts and the predators and others, nothing is seen from these? And they aren’t a few, so they could be hidden for their scarcity. But, if a speaker were to say, ‘These are more (in number) than the people’, he would have spoken the truth.
فَاعْتَبِرْ ذَلِكَ بِمَا تَرَاهُ فِي الصَّحَارِي وَ الْجِبَالِ مِنْ أَسْرَابِ الظِّبَاءِ وَ الْمَهَا وَ الْحَمِيرِ وَ الْوُعُولِ وَ الْأَيَائِلِ وَ غَيْرِ ذَلِكَ مِنَ الْوُحُوشِ وَ أَصْنَافِ السِّبَاعِ مِنَ الْأُسُدِ وَ الضِّبَاعِ وَ الذِّئَابِ وَ النُّمُورِ وَ غَيْرِهَا وَ ضُرُوبِ الْهَوَامِّ وَ الْحَشَرَاتِ وَ دَوَابِّ الْأَرْضِ
So, consider that with what you see in the deserts, and the mountains from the flocks of the antelopes, and the oxen, and the donkeys, and ibexes, and the deer, and other than that from the animals, and the types of predators from the lions, and the hyenas, and the wolves, and the tigers, and others, and variety of the vermin, and the insects, and the livestock of the earth.
وَ كَذَلِكَ أَسْرَابُ الطَّيْرِ مِنَ الْغِرْبَانِ وَ الْقَطَا وَ الْإِوَزِّ وَ الْكَرَاكِي وَ الْحَمَامِ وَ سِبَاعِ الطَّيْرِ جَمِيعاً وَ كُلُّهَا لَا يُرَى مِنْهَا إِذَا مَاتَتْ إِلَّا الْوَاحِدُ بَعْدَ الْوَاحِدِ يَصِيدُهُ قَانِصٌ وَ يَفْتَرِسُهُ سَبُعٌ
And similar to that are the flocks of the birds from the crows, and the pigeons, and the geese, and the shorebirds, and the doves, and predatorily birds altogether, and all of these, nothing is seen from them when they die, except the one after the one gets hunted or devoured by a predator.
فَإِذَا أَحَسُّوا بِالْمَوْتِ كَمَنُوا فِي مَوَاضِعَ خَفِيَّةٍ فَيَمُوتُونَ فِيهَا وَ لَوْ لَا ذَلِكَ لَامْتَلَأَتِ الصَّحَارِي مِنْهَا حَتَّى تَفْسُدَ رَائِحَةُ الْهَوَاءِ وَ يُحْدَثَ الْأَمْرَاضُ وَ الْوَبَاءُ
So, when they sense the death, they disappear in a hidden place and they are dying therein, and had it not been that the deserts would be filled up from these to the extent that it would spoil the smell of the air, and diseases and the plague would occur.
فَانْظُرْ إِلَى هَذَا الَّذِي يَخْلُصُ إِلَيْهِ النَّاسُ وَ عَمِلُوهُ بِالتَّمْثِيلِ الْأَوَّلِ الَّذِي مُثِّلَ لَهُمْ كَيْفَ جُعِلَ طَبْعاً وَ فِي الْبَهَائِمِ وَ غَيْرِهَا ادِّكَاراً لِيَسْلَمَ النَّاسُ مِنْ مَعَرَّةِ مَا يُحْدَثُ عَلَيْهِمْ مِنَ الْأَمْرَاضِ وَ الْفَسَادِ
Therefore, look at this which the people are ending up to, and understand it with the first example which had been struck for them (Qabeella burying Habeelas), how it has been Made to be a nature and burying among the animals and others, for the safety of the people from the harm which would occur upon them from the diseases and the mischief.
فَكِّرْ يَا مُفَضَّلُ فِي الْفَطَنِ الَّتِي جُعِلَتْ فِي الْبَهَائِمِ لِمَصْلَحَتِهَا بِالطَّبْعِ وَ الْخِلْقَةِ لُطْفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ لَهُمْ لِئَلَّا يَخْلُوَ مِنْ نِعَمِهِ جَلَّ وَ عَزَّ أَحَدٌ مِنْ خَلْقِهِ لَا بِعَقْلٍ وَ رَوِيَّةٍ
Think, O Mufazzal regarding the acumen which has been Made to be in the animals for their interests with the natures and the subtle creation from Allahazwj Mighty and Majestic for them, lest anyone from Hisazwj creatures would be devoid from the Favour of the Majestic and Mighty, not by intellect and acumen.
فَإِنَّ الْأُيَّلَ يَأْكُلُ الْحَيَّاتِ فَيَعْطَشُ عَطَشاً شَدِيداً فَيَمْتَنِعُ مِنْ شُرْبِ الْمَاءِ خَوْفاً مِنْ أَنْ يَدِبَّ السَّمُّ فِي جِسْمِهِ فَيَقْتُلَهُ وَ يَقِفُ عَلَى الْغَدِيرِ وَ هُوَ مَجْهُودٌ عَطَشاً فَيَعِجُّ عَجِيجاً عَالِياً وَ لَا يَشْرَبُ مِنْهُ وَ لَوْ شَرِبَ لَمَاتَ مِنْ سَاعَتِهِ فَانْظُرْ إِلَى مَا جُعِلَ مِنْ طِبَاعِ هَذِهِ الْبَهِيمَةِ مِنْ تَحَمُّلِ الظَّمَاءِ الْغَالِبِ خَوْفاً مِنَ الْمَضَرَّةِ فِي الشُّرْبِ وَ ذَلِكَ مِمَّا لَا يَكَادُ الْإِنْسَانُ الْعَاقِلُ الْمُمَيِّزُ يَضْبِطُهُ مِنْ نَفْسِهِ
So, the deer eats the snake, and it gets thirsty with intense thirst, but it prevents from drinking the water fearing from spread of the poison in its body which would kill it, and it pauses upon the well and it is a thirsty effort, so it shrieks a loud shriek and does not drink from it, and if it were to drink, it would die immediately. Look at what is Made to be from the nature of these animals from the overwhelming thirst fearing from the harm in the drinking, and that is from what the intellectual human almost cannot grasp in himself.
وَ الثَّعْلَبَ إِذَا أَعْوَزَهُ الطُّعْمُ تَمَاوَتَ وَ نَفَخَ بَطْنَهُ حَتَّى يَحْسَبَهُ الطَّيْرُ مَيِّتاً فَإِذَا وَقَعَتْ عَلَيْهِ لِتَنْهَشَهُ وَثَبَ عَلَيْهَا فَأَخَذَهَا فَمَنْ أَعَانَ الثَّعْلَبَ الْعَدِيمَ النُّطْقِ وَ الرَّوِيَّةِ بِهَذِهِ الْحِيلَةِ إِلَّا مَنْ تَوَكَّلَ بِتَوْجِيهِ الرِّزْقِ لَهُ مِنْ هَذَا وَ شِبْهِهِ
And the fox, when it lacks food and blows its belly until the bird reckons it is dead. But, when it falls upon it, it surprises it and leaps upon it and grabs it. Who assisted the fox who is speechless and the deliberateness with this trick, except the Oneazwj Who Guaranteed its sustenance for it from this, and it’s like?
فَإِنَّهُ لَمَّا كَانَ الثَّعْلَبُ يَضْعُفُ عَنْ كَثِيرٍ مِمَّا يَقْوَى عَلَيْهِ السِّبَاعُ مِنْ مُسَاوَرَةِ الصَّيْدِ أُعِينَ بِالدَّهَاءِ وَ الْفِطْنَةِ وَ الِاحْتِيَالِ لِمَعَاشِهِ وَ الدُّلْفِينَ يَلْتَمِسُ صَيْدَ الطَّيْرِ فَيَكُونُ حِيلَتُهُ فِي ذَلِكَ أَنْ يَأْخُذَ السَّمَكَ فَيَقْتُلَهُ وَ يَشْرَحَهُ حَتَّى يَطْفُوَ عَلَى الْمَاءِ ثُمَّ يَكْمُنُ تَحْتَهُ وَ يُثَوِّرُ الْمَاءَ الَّذِي عَلَيْهِ حَتَّى لَا يَتَبَيَّنَ شَخْصُهُ فَإِذَا وَقَعَ الطَّيْرُ عَلَى السَّمَكِ الطَّافِي وَثَبَ إِلَيْهَا فَاصْطَادَهَا فَانْظُرْ إِلَى هَذِهِ الْحِيلَةِ كَيْفَ جُعِلَتْ طَبْعاً فِي هَذِهِ الْبَهِيمَةِ لِبَعْضِ الْمَصْلَحَةِ
It is so that when the fox is weak from most of the predators which are stronger upon him, from acquiring the hunt, eyes with the plotting, and the acumen, and the trickery for its livelihood, and the dolphins seeking a prey of the bird, so its trickery in that would happen to be that it would take the fish and kill it and tear it until it floats upon the water. He hides under it and the water, which is upon it, its person not being seen. So, when the bird falls upon the floating fish, it leaps towards it and catches it. Therefore, look at this trickery, how it is made to be a nature in this animal for some of its interests?’
قَالَ الْمُفَضَّلُ فَقُلْتُ خَبِّرْنِي يَا مَوْلَايَ عَنِ التِّنِّينِ وَ السَّحَابِ
Al-Mufazzal said, ‘I said, ‘Inform me, O my Masterasws, about the dragon and the cloud’.
فَقَالَ ع إِنَّ السَّحَابَ كَالْمُوَكَّلِ بِهِ يَخْتَطِفُهُ حَيْثُمَا ثَقِفَهُ كَمَا يَخْتَطِفُ حَجَرُ الْمِغْنَاطِيسِ الْحَدِيدَ فَهُوَ لَا يَطْلُعُ رَأْسَهُ فِي الْأَرْضِ خَوْفاً مِنَ السَّحَابِ وَ لَا يَخْرُجُ إِلَّا فِي الْقَيْظِ مَرَّةً إِذَا سحت [صَحَتِ] السَّمَاءُ فَلَمْ يَكُنْ فِيهَا نُكْتَةٌ مِنْ غَيْمَةٍ
Heasws said: ‘The cloud is allocated with it, snatching it away wherever it may be, just as a rock snatches away the magnetism of the iron, and it does not emerge its head in the ground fearing from the cloud, not does it come out except in the heat when the sky is correct and there does not happen to be in it a speck of a cloud’.
قُلْتُ فَلِمَ وَكَّلَ السَّحَابَ بِالتِّنِّينِ يَرْصُدُهُ وَ يَخْتَطِفُهُ إِذَا وَجَدَهُ قَالَ لِيَدْفَعَ عَنِ النَّاسِ مَضَرَّتَهُ
I said, ‘So, why is the cloud allocated with the dragon, lying in wait for it, and snatching it when it finds it?’ Heasws said: ‘To defend the people from being wounded’.
قَالَ الْمُفَضَّلُ فَقُلْتُ قَدْ وَصَفْتَ لِي يَا مَوْلَايَ مِنْ أَمْرِ الْبَهَائِمِ مَا فِيهِ مُعْتَبَرٌ لِمَنِ اعْتَبَرَ فَصِفْ لِيَ الذَّرَّةَ وَ النَّمْلَ وَ الطَّيْرَ
Al-Mufazzal said, ‘I said, ‘Youasws have described to me, O my Masterasws, from the matters of the animals what is there in a deliberation for one who considers, so described to me the small red bee, and the ant, and the bird’.
فَقَالَ ع يَا مُفَضَّلُ تَأَمَّلْ وَجْهَ الذَّرَّةِ الْحَقِيرَةِ الصَّغِيرَةِ هَلْ تَجِدُ فِيهَا نَقْصاً عَمَّا فِيهِ صَلَاحُهَا فَمِنْ أَيْنَ هَذَا التَّقْدِيرُ وَ الصَّوَابُ فِي خَلْقِ الذَّرَّةِ إِلَّا مِنَ التَّدْبِيرِ الْقَائِمِ فِي صَغِيرِ الْخَلْقِ وَ كَبِيرِهِ
Heasws said: ‘O Mufazzal! Contemplate on the face of the small red bee, the petty, the little. Do you find any deficiency in it from what wherein is its interest? From where is this determination and the correctness in the creation of the red bee except from the arrangement of the Custodian in the small of the creatures and its large ones?
انْظُرْ إِلَى النَّمْلِ وَ احْتِشَادِهَا فِي جَمْعِ الْقُوتِ وَ إِعْدَادِهِ فَإِنَّكَ تَرَى الْجَمَاعَةَ مِنْهَا إِذَا نَقَلَتِ الْحَبَّ إِلَى زُبْيَتِهَا بِمَنْزِلَةِ جَمَاعَةٍ مِنَ النَّاسِ يَنْقُلُونَ الطَّعَامَ أَوْ غَيْرَهُ بَلْ لِلنَّمْلِ فِي ذَلِكَ مِنَ الْجِدِّ وَ التَّشْمِيرِ مَا لَيْسَ لِلنَّاسِ مِثْلُهُ
Look at the ant and its accumulation in collecting the subsistence and its preparation, and you will see the community from it transferring the grain to its home, being at the status of a community from the people transferring the food or something else. But, for the ant, in that, from the struggle and the activity what isn’t for the people, the like of it.
أَ مَا تَرَاهُمْ يَتَعَاوَنُونَ عَلَى النَّقْلِ كَمَا يَتَعَاوَنُ النَّاسُ عَلَى الْعَمَلِ ثُمَّ يَعْمِدُونَ إِلَى الْحَبِّ فَيُقَطِّعُونَهُ قِطَعاً لِكَيْلَا يَنْبُتَ فَيَفْسُدَ عَلَيْهِمْ فَإِنْ أَصَابَهُ نَدًى أَخْرَجُوهُ فَنَشَرُوهُ حَتَّى يَجِفَّ ثُمَّ لَا يَتَّخِذُ النَّمْلُ الزُّبْيَةَ إِلَّا فِي نَشَزٍ مِنَ الْأَرْضِ كَيْ لَا يُفِيضَ السَّيْلُ فَيُغْرِقَهَا فَكُلُّ هَذَا مِنْهُ بِلَا عَقْلٍ وَ لَا رَوِيَّةٍ بَلْ خِلْقَةٌ خُلِقَ عَلَيْهَا لِمَصْلَحَةٍ لُطْفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ
But do you not see them assisting each other upon the transfer just as the people assist each other upon the work? Then, they are deliberating to the grain, and they are cutting it into pieces lest it grows, and it spoils upon them, and if wetness hits it, so they separate it until it dries up. Then, the ant does not take to a place except in a high part from the ground so that the flood does not flow to it and drowns it. (Is) all this without intellect or acumen (insight)? But it is a manner Created upon it for its subtle interest from Allahazwj Mighty and Majestic.
انْظُرْ إِلَى هَذَا الَّذِي يُقَالُ لَهُ اللَّيْثُ وَ تُسَمِّيهِ الْعَامَّةُ أَسَدَ الذُّبَابِ وَ مَا أُعْطِيَ مِنَ الْحِيلَةِ وَ الرِّفْقِ فِي مَعَاشِهِ فَإِنَّكَ تَرَاهُ حِينَ يُحِسُّ بِالذُّبَابِ قَدْ وَقَعَ قَرِيباً مِنْهُ تَرَكَهُ مَلِيّاً حَتَّى كَأَنَّهُ مَوَاتٌ لَا حَرَاكَ بِهِ فَإِذَا رَأَى الذُّبَابَ قَدِ اطْمَأَنَّ وَ غَفَلَ عَنْهُ دَبَّ دَبِيباً دَقِيقاً حَتَّى يَكُونَ مِنْهُ بِحَيْثُ يَنَالُهُ وَثْبُهُ ثُمَّ يَثِبُ عَلَيْهِ فَيَأْخُذُهُ فَإِذَا أَخَذَهُ اشْتَمَلَ عَلَيْهِ بِجِسْمِهِ كُلِّهِ مَخَافَةَ أَنْ يَنْجُوَ مِنْهُ فَلَا يَزَالُ قَابِضاً عَلَيْهِ حَتَّى يُحِسَّ بِأَنَّهُ قَدْ ضَعُفَ وَ اسْتَرْخَى ثُمَّ يُقْبِلُ عَلَيْهِ فَيَفْتَرِسُهُ وَ يَحْيَا بِذَلِكَ مِنْهُ
Look at this which is called ‘Al Las’ (dragonfly?), and the generality have named it as ‘lion of the flies’, and what it has been Given from the tricks, and the kindness in its life, and you will see it senses as being with the flies to be nearby from it, leave it for a while until as if it is dead, there being no movement with it. So, when the fly sees it, and feels secure and become neglectful from it, until it is at a precise distance from it where it can attain it, then leaps upon it and grabs it. When it does take it, covers upon it with its whole body fearing that it might be rescued from it. It does not cease to be capturing upon it until it senses that it has weakened and relaxed, then it faces towards it and pierces it, so it eats it and live with that from it.
فَأَمَّا الْعَنْكَبُوتُ فَإِنَّهُ يَنْسِجُ ذَلِكَ النَّسْجَ فَيَتَّخِذُهُ شَرَكاً وَ مَصْيَدَةً لِلذُّبَابِ ثُمَّ يَكْمُنُ فِي جَوْفِهِ فَإِذَا نَشِبَ فِيهِ الذُّبَابُ أَحَالَ عَلَيْهِ يَلْدَغُهُ سَاعَةً بَعْدَ سَاعَةٍ فَيَعِيشُ بِذَلِكَ مِنْهُ فَكَذَلِكَ يُحْكَى صَيْدُ الْكِلَابِ وَ النُّهُودِ وَ هَكَذَا يُحْكَى صَيْدُ الْأَشْرَاكِ وَ الْحَبَائِلِ
As for the spider, so it weaves that web and takes it as a trap and a snare for the flies, then it hides inside it. When the fly thrusts into it, it attacks upon it, stinging it time after time, and it live with that from it. Like that, it is related of the prey of the dogs and the leopards, like this is related of the prey of the snares and the ropes.
فَانْظُرْ إِلَى هَذِهِ الدُّوَيْبَةِ الضَّعِيفَةِ كَيْفَ جَعَلَ طَبْعَهَا مَا لَا يَبْلُغُهُ الْإِنْسَانُ إِلَّا بِالْحِيلَةِ وَ اسْتِعْمَالِ آلَاتٍ فِيهَا فَلَا تَزْدَرِ بِالشَّيْءِ إِذَا كَانَتِ الْعِبْرَةُ فِيهِ وَاضِحَةً كَالذَّرَّةِ وَ النَّمْلَةِ وَ مَا أَشْبَهَ ذَلِكَ فَإِنَّ الْمَعْنَى النَّفِيسَ قَدْ يُمَثَّلُ بِالشَّيْءِ الْحَقِيرِ فَلَا يَضَعُ مِنْهُ ذَلِكَ كَمَا لَا يَضَعُ مِنَ الدِّينَارِ وَ هُوَ مِنْ ذَهَبٍ أَنْ يُوزَنَ بِمِثْقَالٍ مِنْ حَدِيدٍ
Look at these weak animals how it has been Made to be in its nature what the human being cannot reach except by means and utilising the tools in it. So, do not be despising with anything when there was a clear lesson in it, like the red bee and the ant, and what resembles that, for the noble meaning has been represented with the despicable thing, therefore do not waste that just as one does not waste the Dinar, and it is from gold, that one would weight its weight from iron.
تَأَمَّلْ يَا مُفَضَّلُ جِسْمَ الطَّائِرِ وَ خِلْقَتَهُ فَإِنَّهُ حِينَ قُدِّرَ أَنْ يَكُونَ طَائِراً فِي الْجَوِّ خُفِّفَ جِسْمُهُ وَ أُدْمِجَ خَلْقُهُ فَاقْتَصَرَ بِهِ مِنَ الْقَوَائِمِ الْأَرْبَعِ عَلَى اثْنَتَيْنِ وَ مِنَ الْأَصَابِعِ الْخَمْسِ عَلَى أَرْبَعٍ وَ مِنْ مَنْفَذَيْنِ لِلزِّبْلِ وَ الْبَوْلِ عَلَى وَاحِدٍ يَجْمَعُهُمَا
Contemplate, O Mufazzal, on the body of the bird and its creation, for where it is able to be able to fly in the air, lightness of its body and integration of its creation. It has been reduced with from the four legs, to be upon two, and from the five fingers to be upon four, and from the two implements of the droop and the urine upon one combined.
ثُمَّ خُلِقَ ذَا جُؤْجُؤٍ مُحَدَّدٍ لِيَسْهُلَ عَلَيْهِ أَنْ يَخْرِقَ الْهَوَاءَ كَيْفَ مَا أَخَذَ فِيهِ كَمَا جُعِلَ السَّفِينَةُ بِهَذِهِ الْهَيْئَةِ لِتَشُقَّ الْمَاءَ وَ تَنْفُذَ فِيهِ وَ جُعِلَ فِي جَنَاحَيْهِ وَ ذَنَبِهِ رِيشَاتٌ طِوَالٌ مِتَانٌ لِيَنْهَضَ بِهَا لِلطَّيَرَانِ وَ كُسِيَ كُلُّهُ الرِّيشَ لِيُدَاخِلَهُ الْهَوَاءُ فَيُقِلَّهُ
Then, it has been Created with limited breasts to ease upon it when it breaks through the atmosphere, how it takes off in it, just as the ship has been made with these preparations to break the water and be implemented in it. And there has been Made to be long feathers in its wings and its tail to ease with it for the flying, and the whole of it is covered with the feathers to enter into the air and stay there.
وَ لَمَّا قُدِّرَ أَنْ يَكُونَ طُعْمُهُ الْحَبَّ وَ اللَّحْمَ يَبْلَعُهُ بَلْعاً بِلَا مَضْغٍ نُقِصَ مِنْ خَلْقِهِ الْأَسْنَانُ وَ خُلِقَ لَهُ مِنْقَارٌ صُلْبٌ جَاسٍ يَتَنَاوَلُ بِهِ طُعْمَهُ فَلَا ينسجح [يَنْسَحِجُ] مِنْ لَقْطِ الْحَبِّ وَ لَا يَتَقَصَّفُ مِنْ نَهْشِ اللَّحْمِ وَ لَمَّا عَدِمَ الْأَسْنَانَ وَ صَارَ يَزْدَرِدُ الْحَبَ صَحِيحاً وَ اللَّحْمَ غَرِيضاً أُعِينَ بِفَضْلِ حَرَارَةٍ فِي الْجَوْفِ تَطْحَنُ لَهُ الطُّعْمَ طَحْناً يَسْتَغْنِي بِهِ عَنِ الْمَضْغِ
And when it is determined that its food should happen to be the seed and the flesh, it swallows without chewing, being deficient of the teeth in its creation, and there has been created for it a solid, rigid beak, taking by its food by it, and it does not wear off from picking the seed, not does it break from piercing the meat. And when it has no teeth and becomes swallowing the whole grain, and the chunks of meat, it is assisted by the extra heat in the inside grinding the food for it, becoming needless with it from the chewing.
وَ اعْتَبِرْ ذَلِكَ بِأَنَّ عَجَمَ الْعِنَبِ وَ غَيْرِهِ يَخْرُجُ مِنْ أَجْوَافِ الْإِنْسِ صَحِيحاً وَ يُطْحَنُ فِي أَجْوَافِ الطَّيْرِ لَا يُرَى لَهُ أَثَرٌ ثُمَّ جُعِلَ مِمَّا يَبِيضُ بَيْضاً وَ لَا يَلِدُ وِلَادَةً لِكَيْلَا يَثْقُلَ عَنِ الطَّيَرَانِ فَإِنَّهُ لَوْ كَانَتِ الْفِرَاخُ فِي جَوْفِهِ تَمْكُثُ حَتَّى تَسْتَحْكِمَ لَأَثْقَلَتْهُ وَ عَاقَتْهُ عَنِ النُّهُوضِ وَ الطَّيَرَانِ فَجُعِلَ كُلُّ شَيْءٍ مِنْ خَلْقِهِ مُشَاكِلًا لِلْأَمْرِ الَّذِي قُدِّرَ أَنْ يَكُونَ عَلَيْهِ
And consider that the seed of the grape and other comes out from the inside of the human being, whole, and it gets grinded in the inside of the bird, no trace being seen for it. Then it is Made from what lays the eggs and does not give birth directly, lets it becomes too heavy from the flying, for had it been a chick in its inside, it would remain until it is burdened and weighed down from the advancing and the flying. All things from its creation has been Made similar for the matter, which is Ordained to happen upon it.
ثُمَّ صَارَ الطَّائِرُ السَّائِحُ فِي هَذَا الْجَوِّ يَقْعُدُ عَلَى بَيْضِهِ فَيَحْضُنُهُ أُسْبُوعاً وَ بَعْضُهَا أُسْبُوعَيْنِ وَ بَعْضُهَا ثَلَاثَةَ أَسَابِيعَ حَتَّى يَخْرُجَ الْفَرْخُ مِنَ الْبَيْضَةِ ثُمَّ يُقْبِلُ عَلَيْهِ فَيَزُقُّهُ الرِّيحَ لِتَتَّسِعَ حَوْصَلَتُهُ لِلْغِذَاءِ ثُمَّ يُرَبِّيهِ وَ يُغَذِّيهِ بِمَا يَعِيشُ بِهِ فَمَنْ كَلَّفَهُ أَنْ يَلْقُطَ الطُّعْمَ وَ يَسْتَخْرِجَهُ بَعْدَ أَنْ يَسْتَقِرَّ فِي حَوْصَلَتِهِ وَ يَغْذُوَ بِهِ فِرَاخَهُ وَ لِأَيِّ مَعْنًى يَحْتَمِلُ هَذِهِ الْمَشَقَّةَ وَ لَيْسَ بِذِي رَوِيَّةٍ وَ لَا تَفَكُّرٍ
Then the travelling bird comes in the air and sits upon its egg preparing it for a week, and some of them for two weeks, and some of them for three weeks until the chick hatches from the egg. Then it turns towards it and opens (its throat) for the wind to widen its throat for the food intake. Then it raises it and feeds it with what it can live with. So, who encumbered it that it should hold the food and bring it out after it had settled in his throat, and feed its chick with it? And for which meaning does it bear these difficulties and it isn’t with acumen nor any thinking?
وَ لَا يَأْمُلُ فِي فِرَاخِهِ مَا يَأْمُلُ الْإِنْسَانُ فِي وَلَدِهِ مِنَ الْعِزِّ وَ الرِّفْدِ وَ بَقَاءِ الذِّكْرِ فَهَذَا مِنْ فِعْلٍ يَشْهَدُ بِأَنَّهُ مَعْطُوفٌ عَلَى فِرَاخِهِ لَعَلَّهُ لَا يَعْرِفُهَا وَ لَا يُفَكِّرُ فِيهَا وَ هِيَ دَوَامُ النَّسْلِ وَ بَقَاؤُهُ لُطْفاً مِنَ اللَّهِ تَعَالَى ذِكْرُهُ
And it does not hope in its chick what the human being hopes for in his children from the honour and the help, and remaining of the male? So, this, it is a deed testifying that it is king upon its chick, perhaps it does not recognise it nor does it think regarding it, and it is a perpetuation (propagation) of the lineage and its remaining, a kindness from Allahazwj, Exalted is Hisazwj Mention.
انْظُرْ إِلَى الدَّجَاجَةِ كَيْفَ تُهَيَّجُ لِحِضْنِ الْبَيْضِ وَ التَّفْرِيخِ وَ لَيْسَ لَهَا بَيْضٌ مُجْتَمَعٌ وَ لَا وَكْرٌ مُوَطَّأٌ بَلْ تَنْبَعِثُ وَ تَنْتَفِخُ وَ تُقَوْقِي وَ تَمْتَنِعُ مِنَ الطُّعْمِ حَتَّى يُجْمَعَ لَهَا الْبَيْضُ فَتَحْضُنُهُ فَتُفَرِّخُ فَلِمَ كَانَ ذَلِكَ مِنْهَا إِلَّا لِإِقَامَةِ النَّسْلِ وَ مَنْ أَخَذَهَا بِإِقَامَةِ النَّسْلِ وَ لَا رَوِيَّةَ وَ لَا تَفَكُّرَ لَوْ لَا أَنَّهَا مَجْبُولَةٌ عَلَى ذَلِكَ
Look at the chicken, how it gets excited for the incubation of the egg and the hatching, gathering of eggs for it or a nest as a home, but it emits, and swells, and clenches and refrains from the food until the eggs are gathered for it, so it incubates and hatches. So, why was that from it except for the establishment of the lineage? And who took it with establishing the lineage, and there is neither any acumen nor any thinking, if it had not been a natural propensity (inclination) upon that?
اعْتَبِرْ بِخَلْقِ الْبَيْضَةِ وَ مَا فِيهَا مِنَ الْمُحِ الْأَصْفَرِ الْخَاثِرِ وَ الْمَاءِ الْأَبْيَضِ الرَّقِيقِ فَبَعْضُهُ لِيُنْشَرَ مِنْهُ الْفَرْخُ وَ بَعْضُهُ لِيُغَذَّى بِهِ إِلَى أَنْ تَنْقَابَ عَنْهُ الْبَيْضَةُ وَ مَا فِي ذَلِكَ مِنَ التَّدْبِيرِ فَإِنَّهُ لَوْ كَانَ نَشْوُ الْفَرْخِ فِي تِلْكَ الْقِشْرَةِ الْمُسْتَحْصَنَةِ الَّتِي لَا مَسَاغَ لِشَيْءٍ إِلَيْهَا لَجُعِلَ مَعَهُ فِي جَوْفِهَا مِنَ الْغِذَاءِ مَا يَكْتَفِي بِهِ إِلَى وَقْتِ خُرُوجِهِ مِنْهَا كَمَنْ يُحْبَسُ فِي حِصْنٍ حَصِينٍ لَا يُوصَلُ إِلَى مَنْ فِيهِ فَيُجْعَلُ مَعَهُ مِنَ الْقُوتِ مَا يَكْتَفِي بِهِ إِلَى وَقْتِ خُرُوجِهِ مِنْهُ
Consider the creation of the egg and what is therein from the yellow coagulated yolk, and the thin while water. Part of it, the chick would come from it, and part of it would feed with it, until the egg is broken from it, and what is therein from the arrangement. If the chick had been born in that fortified crust which nothing can reach to it, it is made to be with it in its inside from the feed what it could be sufficed with until the time of its exit from it, like the one who is withheld in a fortified prison, no one can arrive to him in it, so it is made to be with him, from the feed, what he could be sufficed with up to the time of his exit from it.
فَكِّرْ فِي حَوْصَلَةِ الطَّائِرِ وَ مَا قُدِّرَ لَهُ فَإِنَّ مَسْلَكَ الطُّعْمِ إِلَى الْقَانِصَةِ ضَيِّقٌ لَا يَنْفُذُ فِيهِ الطَّعَامُ إِلَّا قَلِيلًا قَلِيلًا فَلَوْ كَانَ الطَّائِرُ لَا يَلْقُطُ حَبَّةً ثَانِيَةً حَتَّى تَصِلَ الْأُولَى الْقَانِصَةَ لَطَالَ عَلَيْهِ وَ مَتَى كَانَ يَسْتَوْفِي طُعْمَهُ فَإِنَّمَا يَخْتَلِسُهُ اخْتِلَاساً لِشِدَّةِ الْحَذَرِ
Think regarding the crop (food collection pouch) of the bird and what is determined for it, for the course of the food to its stomach is narrow, the food cannot go through it except little by little. So, if the bird cannot swallow a second seed until the first one arrives to its stomach, it would be prolonged upon it, and when would it finish its meal? So, rather, the misappropriation confuses it due to the severity of the caution.
فَجُعِلَتِ الْحَوْصَلَةُ كَالْمِخْلَاةِ الْمُعَلَّقَةِ أَمَامَهُ لِيُوعِيَ فِيهَا مَا أَدْرَكَ مِنَ الطُّعْمِ بِسُرْعَةٍ ثُمَّ تُنْفِذُهُ إِلَى الْقَانِصَةِ عَلَى مَهْلٍ وَ فِي الْحَوْصَلَةِ أَيْضاً خَلَّةٌ أُخْرَى فَإِنَّ مِنَ الطَّائِرِ مَا يَحْتَاجُ إِلَى أَنْ يَزُقَّ فِرَاخَهُ فَيَكُونُ رَدُّهُ لِلطُّعْمِ مِنْ قُرْبٍ أَسْهَلَ عَلَيْهِ
The crop has been Made to be like the temporary storage for undigested (feed) in order to store in it whatever it gets from the food quickly, then move it to the stomach upon an opportunity. And in the crop as well there is another behaviour, for, from the birds is one which is needy to feed it’s chick, so its return to the feed from nearby would be easy upon it.
قَالَ الْمُفَضَّلُ فَقُلْتُ إِنَّ قَوْماً مِنَ الْمُعَطِّلَةِ يَزْعُمُونَ أَنَّ اخْتِلَافَ الْأَلْوَانِ وَ الْأَشْكَالِ فِي الطَّيْرِ إِنَّمَا يَكُونُ مِنْ قِبَلِ امْتِزَاجِ أَخْلَاطٍ وَ اخْتِلَافِ مَقَادِيرِهَا بِالْمَرَجِ وَ الْإِهْمَالِ
Al-Mufazzal said, ‘I said, ‘O my Masterasws! There are a people from the philosophers are alleging that the variation of the colours and the faces in the bird are, rather existing from before a mixture of inter-mingling and different pastures of theirs, and the chaos.
فَقَالَ يَا مُفَضَّلُ هَذَا الْوَشْيُ الَّذِي تَرَاهُ فِي الطَّوَاوِيسِ وَ الدُّرَّاجِ وَ التَّدَارِجِ عَلَى اسْتِوَاءٍ وَ مُقَابَلَةٍ كَنَحْوِ مَا يُخَطُّ بِالْأَقْدَامِ كَيْفَ يَأْتِي بِهِ الِامْتِزَاجُ الْمُهْمَلُ عَلَى شَكْلٍ وَاحِدٍ لَا يَخْتَلِفُ وَ لَوْ كَانَ بِالْإِهْمَالِ لَعَدِمَ الِاسْتِوَاءَ وَ لَكَانَ مُخْتَلِفاً
Heasws said: ‘O Mufazzal! This decoration which you see in the peacock, and the pheasant, and the parrots are upon the same and parallel, like what is written with the pens, how it comes with the mixture borne upon one face, not different? And if it was with the chaos, the sameness would not be there, but it would be different.
تَأَمَّلْ رِيشَ الطَّيْرِ كَيْفَ هُوَ فَإِنَّكَ تَرَاهُ مَنْسُوجاً كَنَسْجِ الثَّوْبِ مِنْ سُلُوكٍ دِقَاقٍ قَدْ أُلِّفَ بَعْضُهُ إِلَى بَعْضٍ كَتَأْلِيفِ الْخَيْطِ إِلَى الْخَيْطِ وَ الشَّعْرَةِ إِلَى الشَّعْرَةِ ثُمَّ تَرَى ذَلِكَ النَّسْجَ إِذَا مَدَدْتَهُ يَنْفَتِحُ قَلِيلًا وَ لَا يَنْشَقُّ لِتُدَاخِلَهُ الرِّيحُ فَيَقِلَّ الطَّائِرُ إِذَا طَارَ
Contemplate a feather of the bird, how it is, and you will see it inter-woven like the weaving of the cloth from thin thread interlaced upon each other, like a composition of the thread to the thread, and the hair to the hair. Then, you see that weaving, if it is extended, it opens up a little, but it does not go apart for the wind to enter, so the bird would drop off when it (nest) flies.
وَ تَرَى فِي وَسَطِ الرِّيشَةِ عَمُوداً غَلِيظاً مَتِيناً قَدْ نُسِجَ عَلَيْهِ الَّذِي هُوَ مِثْلُ الشَّعْرِ لِيُمْسِكَهُ بِصَلَابَتِهِ وَ هُوَ الْقَصَبَةُ الَّتِي فِي وَسَطِ الرِّيشَةِ وَ هُوَ مَعَ ذَلِكَ أَجْوَفُ لِيَخِفَّ عَلَى الطَّائِرِ وَ لَا يَعُوقَهُ عَنِ الطَّيَرَانِ
And you see in the middle of the feather, a heavy, solid column which has been woven upon by that which is like the hair to withhold it by its hardness, and it is the reed which is in the middle of the feather, and it, along with that, is hollow for it to be light upon the bird, and not hinder it from the flying.
هَلْ رَأَيْتَ يَا مُفَضَّلُ هَذَا الطَّائِرَ الطَّوِيلَ السَّاقَيْنِ وَ عَرَفْتَ مَا لَهُ مِنَ الْمَنْفَعَةِ فِي طُولِ سَاقَيْهِ فَإِنَّهُ أَكْثَرُ ذَلِكَ فِي ضَحْضَاحٍ مِنَ الْمَاءِ فَتَرَاهُ بِسَاقَيْنِ طَوِيلَيْنِ كَأَنَّهُ رَبِيئَةٌ فَوْقَ مَرْقَبٍ وَ هُوَ يَتَأَمَّلُ مَا يَدِبُّ فِي الْمَاءِ فَإِذَا رَأَى شَيْئاً مِمَّا يَتَقَوَّتُ بِهِ خَطَا خُطُوَاتٍ رَقِيقاً حَتَّى يَتَنَاوَلَهُ وَ لَوْ كَانَ قَصِيرَ السَّاقَيْنِ وَ كَانَ يَخْطُو نَحْوَ الصَّيْدِ لِيَأْخُذَهُ يُصِيبُ بَطْنُهُ الْمَاءَ فَيَثُورُ وَ يُذْعَرُ مِنْهُ فَيَتَفَرَّقُ عَنْهُ فَخُلِقَ لَهُ ذَلِكَ الْعَمُودَانِ لِيُدْرِكَ بِهِمَا حَاجَتَهُ وَ لَا يَفْسُدَ عَلَيْهِ مَطْلَبُهُ
Have you seen, O Mufazzal, this bird with long legs? And you will understand what is for it from the benefits in having long legs, for most of the time it is in shallow water, and you see it with long legs as if it is a guard above a watchtower, and it is contemplating what is crawling in the water. So, when it sees something from what it anticipates with it gradually, with delicate steps until it catches it. And had it been of short legs and stepped near to the prey in order to seize it, its belly would have hit the water and it would have rippled and shook from it. Therefore, those pillars (long legs) have been Created for it, to achieve its needs by them and its aim would not be spoilt upon it.
تَأَمَّلْ ضُرُوبَ التَّدْبِيرِ فِي خَلْقِ الطَّائِرِ فَإِنَّكَ تَجِدُ كُلَّ طَائِرٍ طَوِيلِ السَّاقَيْنِ طَوِيلَ الْعُنُقِ وَ ذَلِكَ لِيَتَمَكَّنَ مِنْ تَنَاوُلِ طُعْمِهِ مِنَ الْأَرْضِ وَ لَوْ كَانَ طَوِيلَ السَّاقَيْنِ قَصِيرَ الْعُنُقِ لَمَا اسْتَطَاعَ أَنْ يَتَنَاوَلَ شَيْئاً مِنَ الْأَرْضِ وَ رُبَّمَا أُعِينَ مَعَ طُولِ الْعُنُقِ بِطُولِ الْمَنَاقِيرِ لِيَزْدَادَ الْأَمْرُ عَلَيْهِ سُهُولَةً لَهُ وَ إِمْكَاناً أَ فَلَا تَرَى أَنَّكَ لَا تُفَتِّشُ شَيْئاً مِنَ الْخِلْقَةِ إِلَّا وَجَدْتَهُ عَلَى غَايَةِ الصَّوَابِ وَ الْحِكْمَةِ
Contemplate the variety of arrangements in the creation of the bird, and you will find every bird with long legs being with the long neck, and that is to enable it to attain its food from the ground, and if the legs were long and a short neck, it would not have been able to attain anything from the ground. And sometimes it is assisted with the long neck by the long beak, in order to increase the matter of ease upon it, and enablement. Do you not see it; you do not investigate anything from the creation? And you would have it upon a peak of correctness and the Wisdom?
انْظُرْ إِلَى الْعَصَافِيرِ كَيْفَ تَطْلُبُ أُكُلَهَا بِالنَّهَارِ فَهِيَ لَا تَفْقِدُهُ وَ لَا هِيَ تَجِدُهُ مَجْمُوعاً مُعَدّاً بَلْ تَنَالُهُ بِالْحَرَكَةِ وَ الطَّلَبِ وَ كَذَلِكَ الْخَلْقُ كُلُّهُ فَسُبْحَانَ مَنْ قَدَّرَ الرِّزْقَ كَيْفَ قَوَّتَهُ فَلَمْ يَجْعَلْ مِمَّا لَا يُقْدَرُ عَلَيْهِ إِذْ جَعَلَ لِلْخَلْقِ حَاجَةً إِلَيْهِ وَ لَمْ يَجْعَلْهُ مَبْذُولًا يَنَالُهُ بِالْهُوَيْنَا إِذَا كَانَ لَا صَلَاحَ فِي ذَلِكَ فَإِنَّهُ لَوْ كَانَ يُوجَدُ مَجْمُوعاً مُعَدّاً كَانَتِ الْبَهَائِمُ تَتَقَلَّبُ عَلَيْهِ وَ لَا تَتَقَلَّعُ عَنْهُ حَتَّى تَبْشَمَ فَتَهْلِكَ
Look at the sparrow how it seeks its meal by the day, and it does not lose it? And it does not find it gathered deliberately, but it attains it by the movement and the seeking. And, similar to that is the whole of creation. So, the Glorious is the Oneazwj Who Determined the sustenance, how is Hisazwj Strength? Heazwj has not Made from what Heazwj has not Determined upon it, When Heazwj Made for the people, a need to it, and did not Made it a waste, and it can be attained with ease, what if there was no interest in that. If it had count (food) gathered, prepared, the animals would have fluctuated upon it, and not moved (from it) until they slept and be destroyed.
وَ كَانَ النَّاسُ أَيْضاً يَصِيرُونَ بِالْفَرَاغِ إِلَى غَايَةِ الْأَشَرِ وَ الْبَطَرِ حَتَّى يَكْثُرَ الْفَسَادُ وَ يَظْهَرَ الْفَوَاحِشُ أَ عَلِمْتَ مَا طُعْمُ هَذِهِ الْأَصْنَافِ مِنَ الطَّيْرِ الَّتِي لَا تَخْرُجُ إِلَّا بِاللَّيْلِ كَمِثْلِ الْبُومِ وَ الْهَامِ وَ الْخُفَّاشِ
And the people as well, being with the free time, are coming to the peak of evil and the wicked until the corruption abound and the immoralities appear. Didn’t Iasws let you know what food there is for these types from the birds which do not come out except at night, like the owl, and the masked owl, and the bat?’
قُلْتُ لَا يَا مَوْلَايَ
I said, ‘No, my Masterasws!’
قَالَ إِنَّ مَعَاشَهَا مِنْ ضُرُوبٍ تَنْتَشِرُ فِي هَذَا الْجَوِّ مِنَ الْبَعُوضِ وَ الْفَرَاشِ وَ أَشْبَاهِ الْجَرَادِ وَ الْيَعَاسِيبِ وَ ذَلِكَ أَنَّ هَذِهِ الضُّرُوبَ مَبْثُوثَةٌ فِي الْجَوِّ لَا يَخْلُو مِنْهَا مَوْضِعٌ وَ اعْتَبِرْ ذَلِكَ بِأَنَّكَ إِذَا وَضَعْتَ سِرَاجاً بِاللَّيْلِ فِي سَطْحٍ أَوْ عَرْصَةِ دَارٍ اجْتَمَعَ عَلَيْهِ مِنْ هَذَا شَيْءٌ كَثِيرٌ فَمِنْ أَيْنَ يَأْتِي ذَلِكَ كُلُّهُ إِلَّا مِنَ الْقُرْبِ فَإِنْ قَالَ قَائِلٌ إِنَّهُ يَأْتِي مِنَ الصَّحَارِي وَ الْبَرَارِي قِيلَ لَهُ كَيْفَ يُوَافِي تِلْكَ السَّاعَةَ مِنْ مَوْضِعٍ بَعِيدٍ وَ كَيْفَ يُبْصِرُ مِنْ ذَلِكَ الْبُعْدِ سِرَاجاً فِي دَارٍ مَحْفُوفَةٍ بِالدُّورِ فَيَقْصِدُ إِلَيْهِ
Heasws said: ‘Their livelihood is from a variety scattered in the air, from the mosquitoes, and the butterflies, and it’s like the grasshopper, and the dragonflies, and that is because these varieties are sent in the air and no place is empty from these. And consider that when you place a lantern at night or a roof, or a courtyard of a house, a lot of these would gather to it. From where do all of that come from, except from nearby? So, if a speaker says, ‘They come from the desert and the prairies’, it would be said to him, ‘How can they meet up at that very moment from a remote place? And how can they see a lantern in a house from that distance, perilous (dying for) with the circling, so it aims to it?’
مَعَ أَنَّ هَذِهِ عِيَاناً تَتَهَافَتُ عَلَى السِّرَاجِ مِنْ قُرْبٍ فَيَدُلُّ ذَلِكَ عَلَى أَنَّهَا مُنْتَشِرَةٌ فِي كُلِّ مَوْضِعٍ مِنَ الْجَوِّ فَهَذِهِ الْأَصْنَافُ مِنَ الطَّيْرِ تَلْتَمِسُهَا إِذَا خَرَجَتْ فَتَتَقَوَّتُ بِهَا فَانْظُرْ كَيْفَ وُجِّهَ الرِّزْقُ لِهَذِهِ الطُّيُورِ الَّتِي لَا تَخْرُجُ إِلَّا بِاللَّيْلِ مِنْ هَذِهِ الضُّرُوبِ الْمُنْتَشِرَةِ فِي الْجَوِّ وَ اعْرِفْ ذَلِكَ الْمَعْنَى فِي خَلْقِ هَذِهِ الضُّرُوبِ الْمُنْتَشِرَةِ الَّتِي عَسَى أَنْ يَظُنَّ ظَانٌّ أَنَّهَا فَضْلٌ لَا مَعْنَى لَهُ
Along with that is that these can been seen altered to the lantern from nearby, so that evidence upon that these are scattered in every place from the air. These types of the birds seek them when they come out and live by it. Look at how is the aspect of the sustenance for these birds which do not come out except at night, from these varieties scattered in the air, and recognise along with that, the meaning in the creation of these scattered varieties which perhaps a thinker would think that it is an extra, there being no meaning for it.
خُلِقَ الْخُفَّاشُ خِلْقَةً عَجِيبَةً بَيْنَ خِلْقَةِ الطَّيْرِ وَ ذَوَاتِ الْأَرْبَعِ بَلْ هُوَ إِلَى ذَوَاتِ الْأَرْبَعِ أَقْرَبُ وَ ذَلِكَ أَنَّهُ ذُو أُذُنَيْنِ نَاشِزَتَيْنِ وَ أَسْنَانٍ وَ وَبَرٍ وَ هُوَ يَلِدُ وِلَاداً وَ يَرْضِعُ وَ يَبُولُ وَ يَمْشِي إِذَا مَشَى عَلَى أَرْبَعٍ وَ كُلُّ هَذَا خِلَافُ صِفَةِ الطَّيْرِ ثُمَّ هُوَ أَيْضاً مِمَّا يَخْرُجُ بِاللَّيْلِ وَ يَتَقَوَّتُ مِمَّا يَسْرِي فِي الْجَوِّ مِنَ الْفَرَاشِ وَ مَا أَشْبَهَهُ
Creation of the bat is a wondrous creation between the birds, and with the four is closer, and that is because it is with two protruding ears, and teeth and furs, and it begets children, and breastfeeds, and urinates, and walks when it walks upon four. And all this is opposite to the attributes of the bird. Then it, as well, is from what comes out at night and feeds from what flies in the air, from the butterflies and what resembles it.
وَ قَدْ قَالَ الْقَائِلُونَ إِنَّهُ لَا طُعْمَ لِلْخُفَّاشِ وَ إِنَّ غِذَاءَهُ مِنَ النَّسِيمِ وَحْدَهُ وَ ذَلِكَ يَفْسُدُ وَ يَبْطُلُ مِنْ جِهَتَيْنِ إِحْدَاهُمَا خُرُوجُ مَا يَخْرُجُ مِنْهُ مِنَ الثُّفْلِ وَ الْبَوْلِ فَإِنَّ هَذَا لَا يَكُونُ مِنْ غَيْرِ طُعْمٍ وَ الْأُخْرَى أَنَّهُ ذُو أَسْنَانٍ وَ لَوْ كَانَ لَا يَطْعَمُ شَيْئاً لَمْ يَكُنْ لِلْأَسْنَانِ فِيهِ مَعْنًى وَ لَيْسَ فِي الْخِلْقَةِ شَيْءٌ لَا مَعْنَى لَهُ
And the speakers have said, ‘There is no food for the bat, and that its feed is from the gentle breeze alone’. And that is invalid and false from two aspects – one of that is the excretion what comes out from it from the excreta and the urine, and that cannot happen from without food; and the other is that it is with teeth, and if it was not eating anything, there would have been no meaning for the teeth in it, and there is nothing in the creation which has no meaning to it.
وَ أَمَّا الْمَآرِبُ فِيهِ فَمَعْرُوفَةٌ حَتَّى أَنَّ زِبْلَهُ يَدْخُلُ فِي بَعْضِ الْأَعْمَالِ وَ مِنْ أَعْظَمِ الْأَرْبِ فِيهِ خِلْقَتُهُ الْعَجِيبَةُ الدَّالَّةُ عَلَى قُدْرَةِ الْخَالِقِ جَلَّ ثَنَاؤُهُ وَ تَصَرُّفِهِ فِيمَا شَاءَ كَيْفَ شَاءَ لِضَرْبٍ مِنَ الْمَصْلَحَةِ
And as for the purpose in it, it is well known to the extent that its droop entered into some of the treatments, and from the great purpose in it is that its wondrous creation evidence upon the Determination of the Creator, Majestic is Hisazwj Glory, and Hisazwj Utilisation in whatever Heazwj so Desires, howsoever Heazwj Desires from for a variety of interests.
فَأَمَّا الطَّائِرُ الصَّغِيرُ الَّذِي يُقَالُ لَهُ ابْنُ تُمَّرَةَ فَقَدْ عَشَّشَ فِي بَعْضِ الْأَوْقَاتِ فِي بَعْضِ الشَّجَرِ فَنَظَرَ إِلَى حَيَّةٍ عَظِيمَةٍ قَدْ أَقْبَلَتْ نَحْوَ عُشِّهِ فَاغِرَةً فَاهَا لِتَبْلَعَهُ فَبَيْنَمَا هُوَ يَتَقَلَّبُ وَ يَضْطَرِبُ فِي طَلَبِ حِيلَةٍ مِنْهَا إِذْ وَجَدَ حَسَكَةً فَحَمَلَهَا فَأَلْقَاهَا فِي فَمِ الْحَيَّةِ فَلَمْ تَزَلِ الْحَيَّةُ تَلْتَوِي وَ تَتَقَلَّبُ حَتَّى مَاتَتْ أَ فَرَأَيْتَ لَوْ لَمْ أُخْبِرْكَ بِذَلِكَ كَانَ يَخْطُرُ بِبَالِكَ أَوْ بِبَالِ غَيْرِكَ أَنَّهُ يَكُونُ مِنْ حَسَكَةٍ مِثْلُ هَذِهِ الْمَنْفَعَةِ الْعَظِيمَةِ أَوْ يَكُونُ مِنْ طَائِرٍ صَغِيرٍ أَوْ كَبِيرٍ مِثْلُ هَذِهِ الْحِيلَةِ
As for the small bird which is called ‘Ibn Tamrat’ (Pipit). It lives in some of the times in some of the trees. Look at a great snake which has come around its nest and opened its mouth to devour it. While it turns around and is desperate in seeking a means from it, when it finds bones, so it carries it and throws it in the mouth of the snake, and the snake does not cease to twist and turn until it dies. Do you see that if Iasws had not informed you with that, it would have come in your mind or in someone else’s mid that it happens from the bone, a great benefit like this, or it happens from a small bird or a big one, the like of this ploy?
اعْتَبِرْ بِهَذَا وَ كَثِيرٍ مِنَ الْأَشْيَاءِ تَكُونُ فِيهَا مَنَافِعُ لَا تُعْرَفُ إِلَّا بِحَادِثٍ يُحْدَثُ بِهِ وَ الْخَبَرِ يُسْمَعُ بِهِ انْظُرْ إِلَى النَّحْلِ وَ احْتِشَادِهِ فِي صَنْعَةِ الْعَسَلِ وَ تَهْيِئَةِ الْبُيُوتِ الْمُسَدَّسَةِ وَ مَا تَرَى فِي ذَلِكَ اجْتِمَاعَهُ مِنْ دَقَائِقِ الْفِطْنَةِ فَإِنَّكَ إِذَا تَأَمَّلْتَ الْعَمَلَ رَأَيْتَهُ عَجِيباً لَطِيفاً وَ إِذَا رَأَيْتَ الْمَعْمُولَ وَجَدْتَهُ عَظِيماً شَرِيفاً مَوْقِعُهُ مِنَ النَّاسِ وَ إِذَا رَجَعْتَ إِلَى الْفَاعِلِ أَلْفَيْتَهُ غَبِيّاً جَاهِلًا بِنَفْسِهِ فَضْلًا عَمَّا سِوَى ذَلِكَ
Consider this and a lot of things happening to have benefits in these which you do not recognise except by an event occurring with it or some news you hear with it. Look at the bee and its confluence in making the honey, and the construction of the hexagonal homes, and what you see in that is its gathering from the miniscule cleverness. So, when you contemplate the work, you will see it as wondrous, subtle; and when you see the worker you will find it great, nobler than the people. And when you return to the doer, you will find him stupid, ignorant with himself, and more from besides that.
فَفِي هَذَا أَوْضَحُ الدَّلَالَةِ عَلَى أَنَّ الصَّوَابَ وَ الْحِكْمَةَ فِي هَذِهِ الصَّنْعَةِ لَيْسَتْ لِلنَّحْلِ بَلْ هِيَ لِلَّذِي طَبَعَهُ عَلَيْهَا وَ سَخَّرَهُ فِيهَا لِمَصْلَحَةِ النَّاسِ
In this, there is clear evidence upon that the correctness and the wisdom in this construction isn’t of the bee, but it is of the Oneazwj Who Natured it upon this and Subdued it with regards to it for the interest of the people.
انْظُرْ إِلَى هَذِهِ الْجَرَادِ مَا أَضْعَفَهُ وَ أَقْوَاهُ فَإِنَّكَ إِذَا تَأَمَّلْتَ خَلْقَهُ رَأَيْتَهُ كَأَضْعَفِ الْأَشْيَاءِ وَ إِنْ دَلَفَتْ عَسَاكِرُهُ نَحْوَ بَلَدٍ مِنَ الْبُلْدَانِ لَمْ يَسْتَطِعْ أَحَدٌ أَنْ يَحْمِيَهُ مِنْهُ أَ لَا تَرَى أَنَّ مَلِكاً مِنْ مُلُوكِ الْأَرْضِ لَوْ جَمَعَ خَيْلَهُ وَ رَجِلَهُ لِيَحْمِيَ بِلَادَهُ مِنَ الْجَرَادِ لَمْ يَقْدِرْ عَلَى ذَلِكَ أَ فَلَيْسَ مِنَ الدَّلَائِلِ عَلَى قُدْرَةِ الْخَالِقِ أَنْ يَبْعَثَ أَضْعَفَ خَلْقِهِ إِلَى أَقْوَى خَلْقِهِ فَلَا يَسْتَطِيعُ دَفْعَهُ
Look at this locust how weak it is and how strong (at the same time). When you contemplate its creation (body), you would see it like a weak thing, and if it advances its army to a city from the cities, no one is able to protect himself from it. Do you not see that a king from the kings of the earth, if he were to gather his cavalry and his infantry to protect his country from the locust, he would not be able upon that? Isn’t it from the evidence upon the Power of the Creator that Heazwj Sends the weakest of Hisazwj creatures to the strongest of Hisazwj creatures, but they are not able to repel it?
انْظُرْ إِلَيْهِ كَيْفَ يَنْسَابُ عَلَى وَجْهِ الْأَرْضِ مِثْلَ السَّيْلِ فَيُغْشِي السَّهْلَ وَ الْجَبَلَ وَ الْبَدْوَ وَ الْحَضَرَ حَتَّى يَسْتُرَ نُورَ الشَّمْسِ بِكَثْرَتِهِ فَلَوْ كَانَ مِمَّا يُصْنَعُ بِالْأَيْدِي مَتَى كَانَ يَجْتَمِعُ مِنْهُ هَذِهِ الْكَثْرَةُ وَ فِي كَمْ مِنْ سَنَةٍ كَانَ يَرْتَفِعُ فَاسْتَدِلَّ بِذَلِكَ عَلَى الْقُدْرَةِ الَّتِي لَا يَئُودُهَا شَيْءٌ وَ لَا يُكْثِرُ عَلَيْهَا
Look at how its glides upon the surface of the earth like the flood, and it overwhelms the coast, and the mountain, and the valleys and the rural areas, until it veils the light of the sun due to their numbers. If this had been from what the hands make, when would this number of them gather, and in how many years would they arise. Thus, it evidences with that upon the Power of the Oneazwj Who, is not assisted upon anything, and Heazwj Multiplies upon it.
تَأَمَّلْ خَلْقَ السَّمَكِ وَ مُشَاكَلَتَهُ لِلْأَمْرِ الَّذِي قُدِّرَ أَنْ يَكُونَ عَلَيْهِ فَإِنَّهُ خُلِقَ غَيْرَ ذِي قَوَائِمَ لِأَنَّهُ لَا يَحْتَاجُ إِلَى الْمَشْيِ إِذَا كَانَ مَسْكَنُهُ الْمَاءَ وَ خُلِقَ غَيْرَ ذِي رِئَةٍ لِأَنَّهُ لَا يَسْتَطِيعُ أَنْ يَتَنَفَّسَ وَ هُوَ مُنْغَمِسٌ فِي اللُّجَّةِ وَ جُعِلَتْ لَهُ مَكَانَ الْقَوَائِمِ أَجْنِحَةٌ شِدَادٌ يَضْرِبُ بِهَا فِي جَانِبَيْهِ كَمَا يَضْرِبُ الْمَلَّاحُ بِالْمَجَاذِيفِ جَانِبَيِ السَّفِينَةِ وَ كُسِيَ جِسْمُهُ قُشُوراً مِتَاناً مُتَدَاخِلَةً كَتَدَاخُلِ الدُّرُوعِ وَ الْجَوَاشِنِ لِتَقِيَهُ مِنَ الْآفَاتِ
Contemplate of the creation of the fish and its similarities for the affairs which have been Determined to happen upon it, for it has been Created without legs because there is no need for it to walk when its dwelling is the water and Created without aeration because it is not able to breathe while it is immersed in the depths of the sea. And there have been Made for it, in place of the legs, strong fins to strike with these by its side just as the sailor strikes with the paddles from the two sides of the ship. And its body is cladded with hard interlocking crusts like overlapping shields to protect it from the afflictions.
فَأُعِينَ بِفَضْلِ حِسٍّ فِي الشَّمِّ لِأَنَّ بَصَرَهُ ضَعِيفٌ وَ الْمَاءُ يَحْجُبُهُ فَصَارَ يَشَمُّ الطُّعْمَ مِنَ الْبُعْدِ الْبَعِيدِ فَيَنْتَجِعُهُ وَ إِلَّا فَكَيْفَ يَعْلَمُ بِهِ بِمَوْضِعِهِ
Thus, it is assisted by the excellent sense of smell because its sight is weakened and the water veils it, so it comes smelling the food from a remote distance and seeks it, or else how would it know of its place?
وَ اعْلَمْ أَنَّ مِنْ فِيهِ إِلَى صِمَاخَيْهِ مَنَافِذَ فَهُوَ يَعُبُ الْمَاءَ بِفِيهِ وَ يُرْسِلُهُ مِنْ صِمَاخَيْهِ فَيَتَرَوَّحُ إِلَى ذَلِكَ كَمَا يَتَرَوَّحُ غَيْرُهُ مِنَ الْحَيَوَانِ إِلَى أَنْ تَنَسَّمَ هَذَا النَّسِيمَ
And know that from its mouth to its inner ear, there are outlets, and it takes in the water with its mouth and sends it out from its outlets, and it circulates to that just as the others from the animals circulate to a breeze, this gentle breeze.
فَكِّرِ الْآنَ فِي كَثْرَةِ نَسْلِهِ وَ مَا خُصَّ بِهِ مِنْ ذَلِكَ فَإِنَّكَ تَرَى فِي جَوْفِ السَّمَكَةِ الْوَاحِدَةِ مِنَ الْبَيْضِ مَا لَا يُحْصَى كَثْرَةً وَ الْعِلَّةُ فِي ذَلِكَ أَنْ يَتَّسِعَ لِمَا يَغْتَذِي بِهِ مِنْ أَصْنَافِ الْحَيَوَانِ فَإِنَّ أَكْثَرَهَا يَأْكُلُ السَّمَكَ حَتَّى أَنَّ السِّبَاعَ أَيْضاً فِي حَافَاتِ الْآجَامِ عَاكِفَةٌ عَلَى الْمَاءِ أَيْضاً كَيْ تُرْصِدَ السَّمَكَ فَإِذَا مَرَّ بِهَا خَطِفَتْهُ
Think now regarding the abundance of its species and what it has been specialised with from that, and you will see in the inside of the one fish, the eggs which its numbers cannot be counted, and the reason regarding that is that there is capacity for the variety of the animal to feed from it, for most of it is eaten by the fish, to the extent that the predators as well in the edges of the depths engaging upon the water as well preying upon the fish, and when it passes by it, ravishes (overcomes) it.
فَلَمَّا كَانَتِ السِّبَاعُ تَأْكُلُ السَّمَكَ وَ الطَّيْرُ يَأْكُلُ السَّمَكَ وَ النَّاسُ يَأْكُلُونَ السَّمَكَ وَ السَّمَكُ يَأْكُلُ السَّمَكَ كَانَ مِنَ التَّدْبِيرِ فِيهِ أَنْ يَكُونَ عَلَى مَا هُوَ عَلَيْهِ مِنَ الْكَثْرَةِ
So, when the predators eat the fish, and the bird eat the fish, and the people are eating the fish, and the fish eat the fish, it was from the arrangement in it that these would happen to be upon an abundance.
فَإِذَا أَرَدْتَ أَنْ تَعْرِفَ سَعَةَ حِكْمَةِ الْخَالِقِ وَ قِصَرَ عِلْمِ الْمَخْلُوقِينَ فَانْظُرْ إِلَى مَا فِي الْبِحَارِ مِنْ ضُرُوبِ السَّمَكِ وَ دَوَابِّ الْمَاءِ وَ الْأَصْدَافِ وَ الْأَصْنَافِ الَّتِي لَا تُحْصَى وَ لَا تُعْرَفُ مَنَافِعُهَا إِلَّا الشَّيْءُ بَعْدَ الشَّيْءِ يُدْرِكُهُ النَّاسُ بِأَسْبَابٍ تُحْدَثُ مِثْلُ الْقِرْمِزِ
When you want to recognise the capacious Wisdom of the Creator and the deficient knowledge of the created beings, then look at that is in the seas from the variety of the fishes, and creatures of the sea and the shells, and the varieties which cannot be counted nor can its benefits be recognised except the thing after the thing, which the people realise by the causes of the occurrences, like the cochineal.
فَإِنَّهُ إِنَّمَا عَرَفَ النَّاسُ صِبْغَهُ بِأَنَّ كَلْبَةً تَجُولُ عَلَى شَاطِئِ الْبَحْرِ فَوَجَدَتْ شَيْئاً مِنَ الصِّنْفِ الَّذِي يُسَمَّى الْحَلَزُونَ فَأَكَلَتْهُ فَاخْتَضَبَ خَطْمُهَا بِدَمِهِ فَنَظَرَ النَّاسُ إِلَى حُسْنِهِ فَاتَّخَذُوهُ صِبْغاً وَ أَشْبَاهُ هَذَا مِمَّا يَقِفُ النَّاسُ عَلَيْهِ حَالًا بَعْدَ حَالٍ وَ زَمَاناً بَعْدَ زَمَانٍ.
But rather the people recognised its colour by a dog wandering upon the beach of the sea, and it finds something from the type which is called a snail, so it ate it, and its nose was coloured by its blood. So, the people looked are its beauty and took it as a dye, and the likes of this from what the people pause upon, year after year, and era after an era’’.[42]
باب 2 أحوال الأنعام و منافعها و مضارها و اتخاذها
CHAPTER 2 – SITUATIONS OF THE CATTLE AND THEIR BENEFITS, AND THEIR HARMS, AND TAKING THEM
الآيات
The Verses –
المائدة أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ
(Surah) Al Maidah: Permissible for you are beasts of the livestock [5:1].
الأنعام وَ جَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَ الْأَنْعامِ نَصِيباً إلى قوله ساءَ ما يَحْكُمُونَ
(Surah) Al Anaam: And they are making a share to be for Allah from what He Created of the cultivation and the cattle, – up to His-azwj Words: Evil is what they are deciding [6:136].
و قال سبحانه وَ قالُوا ما فِي بُطُونِ هذِهِ الْأَنْعامِ إلى قوله ما كانُوا مُهْتَدِينَ
And the Glorious Said: And they are saying, ‘Whatever is in the bellies of these cattle [6:139] – up to His-azwj Words: and they were not rightly Guided [6:140].
و قال تعالى وَ مِنَ الْأَنْعامِ حَمُولَةً وَ فَرْشاً إلى آخر الآية
And the Exalted Said: And from the cattle (He Created) carriers and (for) consumption. [6:142] – up to the end of the Verse.
النحل وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ
(Surah) Al Nahl: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5].
وَ لَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَ حِينَ تَسْرَحُونَ
And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6].
وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ
And they carry your loads to cities you could not reach except with difficulties of the self. Surely your Lord is Kind, Merciful [16:7].
وَ الْخَيْلَ وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها وَ زِينَةً وَ يَخْلُقُ ما لا تَعْلَمُونَ
And (Created) the horses and the mules and the donkeys for you to ride these and as an adornment, and He Created what you do not know (about) [16:8].
و قال سبحانه وَ جَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعامِ بُيُوتاً تَسْتَخِفُّونَها يَوْمَ ظَعْنِكُمْ وَ يَوْمَ إِقامَتِكُمْ وَ مِنْ أَصْوافِها وَ أَوْبارِها وَ أَشْعارِها أَثاثاً وَ مَتاعاً إِلى حِينٍ
And the Glorious Said: And Allah Made dwellings to be for you from your houses and Made houses to be for you from the skins of the cattle. You find these light on the day of your departing and the day of your staying; and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80].
الحج وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ عَلى ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ فَكُلُوا مِنْها وَ أَطْعِمُوا الْبائِسَ الْفَقِيرَ
(Surah) Al Hajj: and they would mention the Name of Allah during the well-known days upon what He has Graced them from the beasts, the cattle. Therefore, eat from these and feed the destitute, the poor [22:28].
إلى قوله تعالى وَ أُحِلَّتْ لَكُمُ الْأَنْعامُ إِلَّا ما يُتْلى عَلَيْكُمْ
Up to Words of the Exalted: And the cattle are Permissible for you except what is recited to you, [22:30].
إلى قوله تعالى وَ الْبُدْنَ جَعَلْناها لَكُمْ مِنْ شَعائِرِ اللَّهِ لَكُمْ فِيها خَيْرٌ إلى قوله عز و جل كَذلِكَ سَخَّرْناها لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Up to His-azwj Words: And (as for) the sacrificial animals, We Made these for you to be from the Rituals of Allah. There is goodness for you in these, – Up to Words of Mighty and Majestic: Like that, We Subject these for you, perhaps you would be thankful [22:36].
المؤمنون وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِها وَ لَكُمْ فِيها مَنافِعُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ وَ عَلَيْها وَ عَلَى الْفُلْكِ تُحْمَلُونَ
(Surah) Al Mominoun: And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and for you there are many benefits, and from these you are eating [23:21] And upon these and upon the ships you are being carried [23:22].
فاطر وَ مِنَ النَّاسِ وَ الدَّوَابِّ وَ الْأَنْعامِ مُخْتَلِفٌ أَلْوانُهُ كَذلِكَ
(Surah) Fatir: And from the people, and beasts and cattle are various species of it, similar to that. [35:28].
يس وَ خَلَقْنا لَهُمْ مِنْ مِثْلِهِ ما يَرْكَبُونَ
(Surah) Yaseen: And We Created for them the like of it, what they are riding upon [36:42].
و قال عز و جل أَ وَ لَمْ يَرَوْا أَنَّا خَلَقْنا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينا أَنْعاماً فَهُمْ لَها مالِكُونَ
And Mighty and Majestic Said: Or do they not see that We Created cattle for them from what Our Hands Worked, so they are owners of these? [36:71].
وَ ذَلَّلْناها لَهُمْ فَمِنْها رَكُوبُهُمْ وَ مِنْها يَأْكُلُونَ
And We Humbled these for them, so from these they are riding upon, and from these they are eating [36:72].
وَ لَهُمْ فِيها مَنافِعُ وَ مَشارِبُ أَ فَلا يَشْكُرُونَ
And for them are benefits therein and drinks, so will they not be grateful? [36:73].
الزمر وَ أَنْزَلَ لَكُمْ مِنَ الْأَنْعامِ ثَمانِيَةَ أَزْواجٍ
(Surah) Al Zumar: He Created you from a single soul, then Made its pair from it, and Sent down for you eight pairs of the cattle. [39:6].
المؤمن اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعامَ لِتَرْكَبُوا مِنْها وَ مِنْها تَأْكُلُونَ
(Surah) Al Momin: Allah is the One Who Made for you the cattle in order for you to ride from these, and from these you are eating [40:79].
وَ لَكُمْ فِيها مَنافِعُ وَ لِتَبْلُغُوا عَلَيْها حاجَةً فِي صُدُورِكُمْ وَ عَلَيْها وَ عَلَى الْفُلْكِ تُحْمَلُونَ
And there are benefits in these for you, and for you to reach upon these to your needs which are in your chests, and upon these and upon the ships you are being carried [40:80].
حمعسق جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً وَ مِنَ الْأَنْعامِ أَزْواجاً يَذْرَؤُكُمْ فِيهِ
(Surah) Al Shura: He Made for your (comfort) mates for you from among yourselves, and also mates of the cattle, multiplying you thereby. [42:11].
الزخرف وَ جَعَلَ لَكُمْ مِنَ الْفُلْكِ وَ الْأَنْعامِ ما تَرْكَبُونَ
(Surah) Al Zukhruf: and Made for you of the ships and the cattle what you are riding [43:12].
الغاشية أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ
(Surah) Al Ghashiya: So why are they not looking at the camel, how it is Created, [88:17].
تفسير
(Forbidden) Tafseer (opinionated)
بَهِيمَةُ الْأَنْعامِ ذهب أكثر المفسرين إلى أنها إضافة بيان أو إضافة الصفة إلى الموصوف أريد بها الأزواج الثمانية و المستفاد من أكثر الأخبار أن بيان حل الأنعام في آيات أخر و المراد هنا بيان الأجنة التي في بطونها
beasts of the livestock [5:1] – Most of the interpreters went to that it is additional explanation, or additional description to the described intending by it the eight pairs, and the beneficial from most of the Ahadeeth is that an explanation of the livestock is in other Verses, and the intent over here is an explanation of its counterpart which it in their bellies.
وَ رُوِيَ فِي الْكَافِي فِي الْحَسَنِ كَالصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ فَقَالَ الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاتُهُ ذَكَاةُ أُمِّهِ فَذَلِكَ الَّذِي عَنَى اللَّهُ عَزَّ وَ جَلَ.
And it is reported in (the book) ‘Al Kafi’ in the good, like the correct, from Muhammad Bin Muslim who said,
‘I asked one of the two (5th and the 6th Imam-asws about Words of Allah-azwj Mighty and Majestic: Permissible for you are beasts of the livestock [5:1]. He-asws said: ‘The foetus in the belly of its mother when it has grown hair and fur, so it’s purification is purification of its mother. That is which Allah-azwj Mighty and Majestic has Meant’’.
فعلى هذا الإضافة بتقدير من أو اللام و يمكن حمل الخبر على أن المراد أن الجنين أيضا داخل في الآية فيكون الغرض بيان الفرد الأخفى أو يكون تحديدا لأول تسميتها بالبهيمة و حلها فلا ينافي التعميم قال الطبرسي رحمه الله اختلف في تأويله على أقوال أحدها أن المراد به الأنعام و إنما ذكر البهيمة للتأكيد فمعناه أحلت لكم الأنعام الإبل و البقر و الغنم.
Based upon this addition in an estimation of ‘from’ or (the letter) ‘Laam’, and it is possible to carry the Hadeeth upon that the intent is the foetus as well included in the Verse. So the purpose would be an explanation of the hidden individual, or it would be the first limitation, it being named as ‘beast’ and it’s permissibility. It does not negate the generalisation.
و ثانيها أن المراد بذلك أجنة الأنعام التي توجد في بطون أمهاتها إذا أشعرت و قد ذكيت الأمهات و هي ميتة فذكاتها ذكاة أمهاتها و هو المروي عن أبي جعفر و أبي عبد الله ع.
And it’s second is that the intent with that is the animals which are found to be in the bellies of their mothers becomes foetuses when they grow hair and its’s mother has been purified, and it is dead, so it’s purification is purification of its mother – and it is reported from Abu Ja’far-asws and Abu Abdullah-asws.
و ثالثها أن بهيمة الأنعام وحشيها كالظبي و البقر الوحشي و حمر الوحش و الأولى حمل الآية على الجميع انتهى
And it’s third is that the livestock animals are beasts like the deer, and the wild cows, and the wild donkeys, and the foremost is to carry the Verse upon all’ – end.
و الآية تدل على حل أكل لحوم البهائم بل سائر أجزائها بل جميع الانتفاعات منها إلا ما أخرجه الدليل
And the Verse evidence(s) upon permissibility of eating the meat of the beasts, but rest of their limbs, but entirety of the benefits from these, except what is extracted by the evidence.
وَ جَعَلُوا أي مشركو العرب لِلَّهِ مِمَّا ذَرَأَ أي خلق مِنَ الْحَرْثِ أي الزرع وَ الْأَنْعامِ نَصِيباً فَقالُوا هذا لِلَّهِ بِزَعْمِهِمْ من غير أن يؤمروا به وَ هذا لِشُرَكائِنا يعني الأوثان فَما كانَ لِشُرَكائِهِمْ فَلا يَصِلُ إِلَى اللَّهِ وَ ما كانَ لِلَّهِ فَهُوَ يَصِلُ إِلى شُرَكائِهِمْ
And they are making – i.e., the Polytheist Arabs – a share to be for Allah from what He Created of the cultivation – i.e., farming – and the cattle, – and they are saying, ‘This is for Allah’, by their claim, – from without having been Commanded with it – ‘and this is for our associates’. – meaning the idols – So whatever was for their associates, it does not arrive to Allah, and whatever was for Allah, it arrives to their associates [6:136].
و روي أنهم كانوا يعينون شيئا من حرث و نتاج لله و يصرفونه في الضيفان و المساكين و شيئا منهما لآلهتهم و ينفقون على سدنتها و يذبحون عندها
And it is reported they were meaning something from the farm and results for Allah-azwj and they were using it among the weak and the poor, and something from these for their gods (idols), and they were spending upon their servants and were slaughtering at it.
ثم إن رأوا ما عينوا لله أزكى بدلوه بما لآلهتهم و إن رأوا ما لآلهتهم أزكى تركوه لها حبا لها و اعتلوا لذلك بأن الله أغنى
Then if they viewed that what they had meant for Allah-azwj was purer, they would replace it with what is for their gods (idols), and if they saw whatever was for their gods (idols) was purer, they left it for these in love for these, and they notified for that, ‘Allah-azwj is Needless’.
و روي في المجمع عن أئمتنا ع أنه كان إذا اختلط ما جعل للأصنام بما جعل لله ردوه و إذا اختلط ما جعل الله بما جعلوه للأصنام تركوه و قالوا الله أغنى
And it is reported in ‘Al-Majma’a’ from our Imams-asws, it was so that whenever whatever had been made for the idols was mingled with what was Made to be for Allah-azwj, they returned it, and when whatever was Made for Allah-azwj mingles with what they had made it to be for the idols, they left it, and they said, ‘Allah-azwj is needless’.
و إذا انخرق الماء من الذي لله في الذي للأصنام لم يسدوه و إذا انخرق من الذي للأصنام في الذي لله سدوه و قالوا الله غني ساءَ ما يَحْكُمُونَ أي ساء الحكم حكمهم هذا
And whatever the water dripped from what which was for Allah-azwj into that which was for the idols, they did not block it, and when that which was for the idols dripped into that which was for Allah-azwj, they blocked it and said, ‘Allah-azwj is needless’. Evil is what they are deciding [6:136] – i.e., evil is the decision, this decision of theirs.
وَ قالُوا هذِهِ أَنْعامٌ وَ حَرْثٌ حِجْرٌ أي حرام لا يَطْعَمُها إِلَّا مَنْ نَشاءُ يعنون خدمة الأوثان و الرجال دون النساء بِزَعْمِهِمْ أي بغير حجة وَ أَنْعامٌ حُرِّمَتْ ظُهُورُها يعني البحائر و السوائب و الحوامي وَ أَنْعامٌ لا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا في الذبح بل يسمون آلهتهم و قيل لا يحجون على ظهورها افْتِراءً عَلَيْهِ نصب على المصدر سَيَجْزِيهِمْ بِما كانُوا يَفْتَرُونَ
And they are saying, ‘These cattle and cultivation is banned. – i.e., prohibited – We will not feed it except to the one we so desire to’, – meaning servants of the idols, and the men besides the women – by their claim; – without any proof – and the cattle whose backs are Prohibited, – meaning in the vast coasts, and the fields, and the yards – and cattle they are not mentioning the Name of Allah upon, – during the slaughter, by they are naming their gods (idols). And it is said they are not loading upon their back – fabricating upon Him. He will be Recompensing them due to what they were fabricating [6:138].
وَ قالُوا ما فِي بُطُونِ هذِهِ الْأَنْعامِ يعنون أجنة البحائر و السوائب خالِصَةٌ لِذُكُورِنا وَ مُحَرَّمٌ عَلى أَزْواجِنا أي إن ولد حيا وَ إِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكاءُ أي الذكور و الإناث فيه سواء سَيَجْزِيهِمْ وَصْفَهُمْ أي جزاء وصفهم الكذب على الله في التحليل و التحريم إِنَّهُ حَكِيمٌ عَلِيمٌ
And they are saying, ‘Whatever is in the bellies of these cattle – meaning embryos of the will cattle – is especially for our males and is forbidden upon our wives, – i.e., if they are born alive – and if it happens to be dead, so they would be partners in it’. – the males and the females in it are the same – He would Recompense them for their ascription; – i.e Recompense of their describing the lie upon Allah-azwj regarding the Permissibility and the Prohibition – He is Wise, Knowing [6:139].
قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلادَهُمْ أي بناتهم سَفَهاً بِغَيْرِ عِلْمٍ وَ حَرَّمُوا ما رَزَقَهُمُ اللَّهُ من البحائر و نحوها افْتِراءً عَلَى اللَّهِ قَدْ ضَلُّوا وَ ما كانُوا مُهْتَدِينَ إلى الحق و الصواب
They have incurred losses, those who are killing their children – i.e their daughters – foolishly, without knowledge, and they are forbidding what Allah has graced them, – from the oceans and approximate to it – fabricating against Allah. They have strayed, and they were not rightly Guided [6:140] – to the truth and the correctness.
وَ مِنَ الْأَنْعامِ أي و أنشأ من الأنعام. حَمُولَةً وَ فَرْشاً قيل فيه وجوه الأول أن الحمولة كبار الإبل أو الأعم و الفرش صغارها الدانية من الأرض مثل الفرش المفروش عليها
And from the cattle – i.e., and He-azwj Created from the cattle – (He Created) carriers and (for) consumption [6:142]. It is said, ‘There are (various) aspects regarding it. The first is that carriers are large camels, and the ones for consumption are the young, the lowly from the earth, like the bed having the spreading upon it.
الثاني أن الحمولة ما يحمل عليه من الإبل و البقر و الفرش الغنم
The second is that the carriers are what are loaded upon, from the camels and the cows, and the ones for consumption are the sheep.
الثالث أن الحمولة كل ما حمل من الإبل و البقر و الخيل و البغال و الحمير و الفرش الغنم روي ذلك عن ابن عباس فكأنه ذهب إلى أنه يدخل في الأنعام الحافر على وجه التبع.
The third is that the carriers are all what carry, from the camels, and the cows, and the horses, and the mules, and the donkeys, and the ones for consumptions are the sheep. That is reported from Ibn Abbas. It is as if he went to include the hooved cattle upon an aspect of the nature.
و الرابع أن معناه ما ينتفعون به في الحمل و ما يفترشونه في الذبح فمعنى الافتراش الاضطجاع للذبح.
And the fourth, it’s meaning is whatever is being benefitted with in the carrying, and whatever is consumed among the slaughtered. The meaning of the ones for consumption, is ones laid down for the slaughter.
و الخامس أن الفرش ما يفرش من أصوافها و أوبارها أي من الأنعام ما يحمل عليه و منها ما يتخذ من أوبارها و أصوافها ما يفرش و يبسط
And the fifth, the ones for consumption are what is used from their wool and their fur, i.e., from the animals what are not loaded upon, and from these is what is taken from their fur and their woold what one spreads and extends.
و قيل أي ما يفرش المنسوج من شعره و صوفه و وبره و يدل على جواز حمل ما يقبل الحمل منها و ذبح ما يستحق الذبح منها أو افتراش أصوافها و أوبارها و أشعارها.
And it is said, ‘I.e., what the woven is spread, from its hair and it’s wool, and it’s fur, and it evidence’s upon the permissibility of what from these accept the load, and slaughtered is what from them is deserving the slaughter, or consumption of their wools, and their furs, and their hair.
كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ قال الطبرسي رحمه الله أي استحلوا الأكل مما أعطاكم الله و لا تحرموا شيئا منها كما فعله أهل الجاهلية في الحرث و الأنعام و على هذا يكون الأمر على ظاهره و يمكن أن يكون المراد نفس الأكل فيكون بمعنى الإباحة.
Eat from what Allah Graced you [6:142] – Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘I.e., Permit the eating from what Allah-azwj has Given you and do not be prohibiting anything from these like what the pre-Islamic people had done regarding the farms, and the cattle, and based upon this, the matter would be upon it’s apparent, and it is possible that the intent would be the same as the eating, so it would be in the meaning of the legalising.
وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ قال البيضاوي أي في التحليل و التحريم من عند أنفسكم إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ ظاهر العداوة
and do not be following the footsteps of the Satan, – Al-Bayzawi said, ‘I.e., regarding the permitting and the prohibiting from your own selves – he is a clear enemy for you [6:142] – apparent of the enmity.
ثَمانِيَةَ أَزْواجٍ بدل من حمولة و فرشا أو مفعول كلوا و لا تتبعوا معترض بينهما أو فعل دل عليه أو حال من ماء بمعنى مختلفة أو متعددة و الزوج ما معه آخر من جنسه يزاوجه و قد يقال لمجموعهما و المراد الأول.
pairs of eight [6:143] – instead of the carriers and ones for consumption or worked. Eat, and do not follow any objector between them. Or work evidencing upon it, or a situation from the water in different meanings, or a number, and the pair is what another one is with it, from it’ species married to it, and it is said for the whole, and the intent is the first.
مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قال الطبرسي قدس سره معناه ثمانية أفراد لأن كل واحد من ذلك يسمى زوجا فالذكر زوج الأنثى و الأنثى زوج الذكر و قيل معناه ثمانية أصناف مِنَ الضَّأْنِ اثْنَيْنِ يعني الذكر و الأنثى وَ مِنَ الْمَعْزِ اثْنَيْنِ الذكر و الأنثى
(for) two from the sheep and two from the goats, – Al-Tabarsee, holy be his soul, said, ‘It’s meaning is eight individuals, because each one from that is named as a pair. The male is a pair of the female, and the female is a pair of the male. And it is said, it’s meaning is eight types – two from the sheep – the male and the female – and two from the goats – the male and the female.
و الضأن ذوات الصوف من الغنم و المعز ذوات الشعر منه و واحد الضأن ضائن و الأنثى ضائنة و واحد المعز ماعز و قيل المراد بالاثنين الأهلي و الوحشي من الضأن و المعز و البقر و المراد بالاثنين من الإبل العراب و البخاتي و هو المروي عن أبي عبد الله ع
And ‘Al-Za’an’ is the one with the wool from the sheep, and the goat with the hair, from it (goats), and the singular of the sheep is ‘Zain’, and the female is ‘Zainah’, and the singular goat is ‘Maiz’. And it is said the intent is the two females, the domesticate and the wild from the sheep, and the goats, and the cows, and the intent is the two from the camels, the Arabian and Al-Bukhati – and it is reported from Abu Abdullah-asws.
قُلْ يا محمد ص لهؤلاء المشركين الذين يحرمون ما أحل الله تعالى آلذَّكَرَيْنِ من الضأن و المعز حَرَّمَ الله أَمِ الْأُنْثَيَيْنِ منهما أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ أي أم حرم ما اشتمل عليه رحم الأنثى من الضأن و الأنثى من المعز
say, – O Muhammad-saww – to these Polytheists, those who are prohibiting what Allah-azwj the Exalted has Permitted – ‘Is it the two males – from the sheep and the goats – He – Allah-azwj – Forbade or the two females, – from these two – or what is contained in the wombs of the two females? [6:143] – i.e., or Prohibited what is included upon it womb of the female, from the sheep and the female from the goats.
و إنما ذكر الله هذا على وجه الاحتجاج عليهم بين به فريتهم و كذبهم على الله تعالى فيما ادعوا من أن ما في بطون الأنعام حلال للذكور و حرام على الإناث و غير ذلك مما حرموه
And rather, Allah-azwj Mentioned this upon an aspect of the argumentation upon them, explaining by it their fabrications and their lies upon Allah-azwj the Exalted in what they claimed from that whatever is in the bellies of the animals is Permissible for the males and Prohibited unto the females, and other than that from what they had prohibited.
فإنهم لو قالوا حرم الذكرين لزمهم أن يكون كل ذكر حراما و لو قالوا حرم الأنثيين لزمهم أن يكون كل أنثى حراما و لو قالوا حرام ما اشتملت عليه رحم الأنثى من الضأن و المعز لزمهم تحريم الذكور و الإناث فإن أرحام الإناث تشتمل على الذكور و الإناث فيلزمهم بزعمهم تحريم هذا الجنس صغارا و كبارا ذكورا و إناثا و لم يكونوا يفعلون ذلك بل كانوا يخصون بالتحريم بعضا دون بعض فقد لزمتهم الحجة
They, if they had said, ‘The two males are prohibited’, it would necessitate them that every male would be Prohibited; and if they had said, ‘The two females are Prohibited, it would necessitate them that every female would be Prohibited; and if they had said, ‘It is Prohibited what is included in the womb of the females, from the sheep and the goats’, it would necessitate them to prohibit the males and the females, for the wombs of the females are inclusive upon the males and the females, so it would necessitate them, due to their claim, to prohibit this species, the young and the old, males and females, and they were not going to be doing that, but they were specific with the prohibition of some besides others, so the argument necessitated them.
ثم قال نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صادِقِينَ معناه أخبروني بعلم عما ذكرتموه من تحريم ما حرمتموه و تحليل ما حللتموه إن كنتم صادقين في ذلك
Then He-azwj Said: ‘Inform me with knowledge if you were truthful’ [6:143] – It’s meaning is, Inform Me-azwj with knowledge about what you are mentioning, from prohibiting what you are prohibiting, and permitting what you are permitting, if you were truthful in that.
وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ قُلْ يا محمد آلذَّكَرَيْنِ حَرَّمَ الله منهما أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ أَمْ كُنْتُمْ شُهَداءَ أي حضورا إِذْ وَصَّاكُمُ اللَّهُ بِهذا أي أمركم به و حرمه عليكم حتى تضيفوه إليه
And (for) two from the camels and two from the cows, say, – O Muhammad-saww – ‘Is it the two males He – Allah-azwj – Forbade – from these two – or the two females, or what is contained in the wombs of the two females? Or were you witnesses – i.e., present – when Allah Advised you with this? [6:144] – i.e., Commanded you all with it and Prohibited unto you until you are adding it to Him-azwj?
و إنما ذكر ذلك لأن طرق العلم إما الدليل الذي يشترك العقلاء في إدراك الحق به أو المشاهدة التي يختص بها بعضهم دون بعض فإذا لم يكن أحد من الأمرين سقط المذهب
And rather, He-azwj Mentioned that because the path of knowledge is either the evidence which the intellectuals have derived in realising the truth by it, or it is the witnessing which some of them are particularised besides others. So when it does not happen to be one of the two matters, the doctrine falls.
فَمَنْ أَظْلَمُ لنفسه مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أي أضاف إليه تحريم ما لم يحرمه و تحليل ما لم يحلله لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ أي يعمل عمل القاصد إلى إضلالهم من أجل دعائه إياهم إلى ما لا يثق بصحته مما لا يأمن أن يكون فيه هلاكهم و إن لم يقصد إضلالهم إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ إلى الثواب لأنهم مستحقون العقاب الدائم بكفرهم و ضلالهم.
So who is more unjust – to himself – than the one who fabricates a lie upon Allah – i.e., adds to Him-azwj a prohibition of what He-azwj had not Prohibited, and permitting what He-azwj had not Permitted it – in order to stray the people without (having any) knowledge? – i.e., does the work of the one aiming to stray them from the reason of his calling them to what it’s correctness is not reliable, from what there is no safety that their destruction would be in it; and if they did not aim to stray them – Surely, Allah does not Guide the unjust people’ [6:144] – to the correctness, because they are deserving of the permanent Punishment due to their Kufr and their straying.
أقول و سيأتي تفسير سائر الآيات في الأبواب الآتية.
I (Majlisi) am saying, ‘And I shall be coming with rests of the Verses in the next chapter’.
وَ الْأَنْعامَ خَلَقَها قال الطبرسي قدس سره معناه و خلق الأنعام من الماء كما خلقكم منه لقوله وَ اللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ ماء و أكثر ما يتناول الأنعام الإبل و يتناول البقر و الغنم أيضا و في اللغة هي ذوات الأخفاف و الأظلاف دون ذوات الحوافر
And the cattle, [16:5] – Al-Tabarsee, Holy be his soul, said, ‘It’s meaning is, and He-azwj Created the cattle from the water just as He-azwj has Created you from it, due to His-azwj Words: And Allah Created every creature from water. [24:45] – and most of what is eaten are the cattle (and) camels, and the cows and the sheep are eaten as well. And in the language, it is the ones with the shoes, and the cloven hooves, besides the ones with the hooves.
لَكُمْ فِيها دِفْءٌ أي لباس عن ابن عباس و غيره و قيل ما يستدفأ به مما يعمل من صوفها و وبرها و شعرها فيدخل فيه الأكيسة و اللحف و الملبوسات و المبسوطات و غيرها
In these you have warm clothing and benefits, [16:5] – i.e., clothing – from Ibn Abbas and others. And it is said, what can be defended with, from what is made of their wools, and their furs, and their hair, so it is included in it the bags, and the quilts, and the apparels, and the spreads, and other such.
قال الزجاج أخبر سبحانه أن في الأنعام ما يدفئنا و لم يقل و لكم فيها ما يكنكم من البرد لأن ما ستر من الحر ستر من البرد
Al Zajaj said, ‘The Glorious has Informed that there is in the livestock what benefits us, and he-azwj did not Say: “For for you all in these there is what would enable you from the cold!”, because whatever can cover from the heat, covers from the cold’.
و قال في موضع آخر سَرابِيلَ تَقِيكُمُ الْحَرَّ فعلم أنها تقي البرد أيضا فكذلك هاهنا و قيل إن معناه و خلق الأنعام لكم أي لمنافعكم ثم ابتدأ و أخبر فقال فِيها دِفْءٌ وَ مَنافِعُ أي و لكم فيها منافع أخر من الحمل و الركوب و إثارة الأرض و الدر و النسل وَ مِنْها تَأْكُلُونَ أي و من لحومها تأكلون
And He-azwj Said in another place: and garments to save you from heat [16:81] – Know that these save in the cold as well. Like that is over here. And it is said that it’s meaning is, and He-azwj Created the cattle for you, i.e., for your benefits. Then He-azwj Began and Informed, He-azwj Said: In these you have warm clothing and benefits, [16:5] – i.e., and there are other benefits for you all in these, from the carrying (loads), and the riding, and impacting the earth and the farming, and the lineage – and from these you are eating [16:5] – i.e., and from their meat, you are eating.
وَ لَكُمْ فِيها جَمالٌ أي حسن منظر و زينة حِينَ تُرِيحُونَ أي حين تردونها إلى مراحها و هو حيث تأوي إليه ليلا وَ حِينَ تَسْرَحُونَ أي ترسلونها بالغداة إلى مراعيها و أحسن ما تكون إذا راحت عظاما ضروعها ممتلية بطونها منتصبة أسنمتها و كذلك إذا سرحت إلى المراعي رافعة رءوسها فيقول الناس هذا جمال فلان و مواشيه فيكون له فيها جمال
And for you is beauty – good scenery and adornment – in these when you are bringing them in (to rest) – i.e., when you are returning them to their enclosures, and it is where they shelter to at night – and when you are taking them out (to pasture) [16:6] – i.e., sending them in the morning to their pastures, and they are as beautiful as can be when their udders are full, their bellies are filled, their humps are erect. And like that, when they go to the pastures raising their heads, the people say, ‘This is beauty of so and so and his livelihood’, so there would be beauty in it for him.
وَ تَحْمِلُ أَثْقالَكُمْ أي أمتعتكم إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ أي و تحمل الإبل و بعض البقر أحمالكم الثقيلة إلى بلد بعيد لا يمكنكم أن تبلغوه من دون الأحمال إلا بمشقة و كلفة تلحق أنفسكم فكيف تبلغونه مع الأحمال لو لا أن الله سخر هذه الأنعام لكم حتى حملت أثقالكم إلى أين شئتم
And they carry your loads – i.e., your merchandise – to cities you could not reach except with difficulties of the self. [16:7] – i.e., and the camels carry your loads, and so do the cows, to a far city, it would not be possible for you to reach it without the loads except with difficulties and costs to yourselves, so how would you reach it with the loads if Allah-azwj had Not Subdued these animals for you until they carry your loads to wherever you like?
و قيل إن الشق معناه الشطر و النصف فيكون المراد إلا بأن يذهب شطر قوتكم أي نصف قوة الأنفس و قيل معناه تحمل أثقالكم إلى مكة لأنها من بلاد الفلوات عن ابن عباس و عكرمة
And it is said that the difficulty, it’s meaning is the difficulty is the part, and the half. So the intent would be that part of your strength would be gone, i.e., half strength of the self. And it is said, it’s meaning is, carry your loads to Makkah, because it is from the cities of the wilderness – from Ibn Abbas and Ikrimah.
إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ أي ذو رأفة و رحمة و لذلك أنعم عليكم بخلق هذه الأنعام ابتداء منه بهذا الإنعام.
Surely your Lord is Kind, Merciful [16:7] – i.e., with Kindness and mercy, and for that reason He-azwj has Conferred upon you all by Creating these animals, initiating from Him-azwj with this Favour.
وَ الْخَيْلَ أي و خلق لكم الخيل وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها في حوائجكم و تصرفاتكم وَ زِينَةً أي و لتتزينوا بها من الله سبحانه على خلقه بأن خلق لهم من الحيوان ما يركبونه و يتجملون به و ليس في هذا ما يدل على تحريم أكل لحومها وَ يَخْلُقُ ما لا تَعْلَمُونَ من أصناف الحيوان و النبات و الجماد لمنافعكم
And the horses – i.e., And He-azwj Created the horses for you – and the mules and the donkeys for you to ride these – regarding your needs and your dealings – and as an adornment, – i.e., and you can be adorning with these, from Allah-azwj the Glorious upon His-azwj creatures, by His-azwj having Created for them from the animals what they can be riding, and beautifying with, and there isn’t in this what can evidence upon the prohibition of eating their meat – and He Created what you do not know (about) [16:8] – from a variety of animals, and the plants, and the inanimate objects for your benefits.
وَ جَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعامِ أي الأنطاع و الأدم بُيُوتاً تَسْتَخِفُّونَها أي خياما و قبابا يخف عليكم حملها في أسفاركم يَوْمَ ظَعْنِكُمْ أي ارتحالكم من مكان إلى مكان وَ يَوْمَ إِقامَتِكُمْ أي اليوم الذي تنزلون موضعا تقيمون فيه أي لا يثقل عليكم في الحالين وَ مِنْ أَصْوافِها و هي للضأن وَ أَوْبارِها و هي للإبل وَ أَشْعارِها و هي للمعز أَثاثاً أي مالا عن ابن عباس
And Allah Made from the skins of the cattle – I.e., leather mats and the skins – dwellings to be for you. You find these light – i.e., tents and domes, light upon you to be carrying these on your journeys – on the day of your departing – i.e., your departing from a place to a place –and the day of your staying; – i.e., the day which you be descending in a place, staying in it, i.e., It is not heavy upon you during the two situation – and from their wool, – and it is of the sheep – and their fur, – and these are of the camels – and their hair (you make) – and these are of the goats – a provision [16:80] – i.e., wealth – from Ibn Abbas.
و قيل أنواعا من متاع البيت من الفرش و الأكيسة و قيل طنافس و بسطا و ثيابا و كسوة و الكل متقارب وَ مَتاعاً تتمتعون به و معاشا تتجرون فيه إِلى حِينٍ أي إلى يوم القيامة أو إلى وقت الموت و يحتمل أن يكون المراد به موت المالك أو موت الأنعام و قيل إلى وقت البلى و الفناء و فيه إشارة إلى أنها فانية فلا ينبغي للعاقل أن يختارها على نعيم الآخرة انتهى.
And it is said, ‘A variety of chattels of the house from the bedding, and the bags. And it is said, rugs and carpets, and clothes and robes, and all are close to each other – furnishings [16:80] –you can be enjoying with, and a livelihood you can be trading in – for a while [16:80] – i.e., up to the Day of Qiyamah, or to the time of death, and it is possible than the intent with it would be death of the owner, or death of the cattle; and it is said up to the time of decay and the perishing; and there is an indication in it to that these are temporal, so it is not befitting for the intellectual that he should be choosing it over the bliss of the Hereafter’ – end.
Words of the Glorious: upon what He has Graced them from the beasts, the cattle. [22:28] – evidence’s upon the Permissibility of the three animals, and the naming during slaughtering these upon one of the aspects.
قوله سبحانه عَلى ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ يدل على حل الأنعام الثلاثة و التسمية عند ذبحها على بعض الوجوه إِلَّا ما يُتْلى عَلَيْكُمْ أي تحريمه من الميتة و المنخنقة و الموقوذة و ما لم يذكر اسم الله عليه و سائر ما سيأتي.
except what is recited to you, [22:30] – i.e., His-azwj Prohibition, from the dead, and the strangled and the stabbed, and what the Name of Allah-azwj has not been mentioned upon it, and rest of what I (Majlisi) would be coming with.
و قال الطبرسي رحمه الله البدن جمع بدنة و هل الإبل المبدنة بالسمن قال الزجاج يقولون بدنت الإبل أي سمنتها و قيل أصل البدن الضخم و كل ضخم بدن و قيل البدن الناقة و البقرة مما يجوز في الهدي و الأضاحي
And Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘(The word) ‘Al Budn’ is a plural of ‘Budnah’. And are the camels fattened (Al Mabdanah) with the butter? Al-Zajaj said, ‘They are saying the camel is ‘Badanat’ i.e., fattened. And it is said, ‘The origin of ‘Al-Budn’ is ‘Al Zakhm’ (huge), and every huge one is a ‘Budn’’. And it is said, ‘Al-Budn’ is the she-camels and the cows from what is allowed regarding the sacrificial animal and the slaughters.
مِنْ شَعائِرِ اللَّهِ أي من أعلام دينه و قيل من أعلام مناسك الحج
from the Rituals of Allah. [22:36] – I.e., from the signs of His-azwj religion. And it is said, ‘From the signs of rituals of Hajj’.
لَكُمْ فِيها خَيْرٌ أي نفع في الدنيا و الآخرة و قيل أراد بالخير ثواب الآخرة
There is goodness for you in these, [22:36] – i.e., benefits in the world and the Hereafter. And it is said, ‘Intent with the ‘goodness’ are Rewards of the Hereafter’.
كَذلِكَ سَخَّرْناها لَكُمْ أي ذللناها لكم حتى لا تمتنع عما تريدون منها من النحر و الذبح بخلاف السباع الممتنعة و لتنتفعوا بركوبها و حملها و نتاجها نعمة منا عليكم لَعَلَّكُمْ تَشْكُرُونَ ذلك
Like that, We Subject these for you [22:36] – i.e., We-azwj have Humbled these for ou until they do not refuse from whatever you are intending with these, from the sacrificing and the slaughtering, opposite to the wild animals, and you are benefitting with riding them, and loading them, and the outcome is a Favour from Us-azwj upon you all perhaps you would be thankful [22:36] of that.
وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً أي دلالة تستدلون بها على قدرة الله تعالى نُسْقِيكُمْ مِمَّا فِي بُطُونِها أراد به اللبن وَ لَكُمْ فِيها مَنافِعُ كَثِيرَةٌ في ظهورها و ألبانها و أولادها و أصوافها و أشعارها وَ مِنْها تَأْكُلُونَ أي من لحومها و أولادها و التكسب بها
And there is a lesson for you in the cattle. – i.e., evidence you can be pointed with upon the Power of Allah-azwj the Exalted: We Quench you from what is in their bellies, – intending the milk by it – and for you there are many benefits, – in their backs, and their milks, and their children, and their wools, and their hairs – and from these you are eating [23:21] – I.e., from their meats, and their children, and the earning by it.
وَ عَلَيْها يعني على الإبل الخاصة وَ عَلَى الْفُلْكِ تُحْمَلُونَ و هذا كقوله وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ أما في البر فالإبل و أما في البحر فالسفن
and upon these – meaning upon the camels especially – and upon the ships you are being carried [23:22] – and this is like His-azwj Words: and We Carry them in the land and the sea, [17:70] – as for in the land, it is the camels, and as for in the sea, it is the ships.
وَ مِنَ النَّاسِ وَ الدَّوَابِ التي تدب على وجه الأرض وَ الْأَنْعامِ كالإبل و الغنم و البقر مُخْتَلِفٌ أَلْوانُهُ كَذلِكَ أي كاختلاف الثمرات و الجبال
And from the people, and beasts – which walk upon the surface of the earth – and livestock – like the camels, and the sheep, and the cows – are various species of it, similar to that. [35:28] – i.e., like the different fruits and the mountains.
وَ خَلَقْنا لَهُمْ مِنْ مِثْلِهِ ما يَرْكَبُونَ أي و خلقنا لهم من مثل سفينة نوح سفنا يركبون فيها و قيل إن المراد به الإبل و هي سفن البر عن مجاهد و قيل مثل السفينة من الدواب كالإبل و البقر و الحمير عن الجبائي
And We Created for them the like of it, what they are riding upon [36:42] – i.e., and We-azwj Created for them a similarity to the ship of Noah-as, ships they can be sailing in. And it is said, ‘The intent with it is the camel, and it is a ship of the land’ – from Mujahid. And it is said, ‘The ship from the animals, like the camels and the cows and the donkeys’ – from Al-Jabaie.
أَ وَ لَمْ يَرَوْا أي أ و لم يعلموا أَنَّا خَلَقْنا لَهُمْ أي لمنافعهم مِمَّا عَمِلَتْ أَيْدِينا أي مما ولينا خلقه بإبداعنا و إنشائنا لم نشارك في خلقه و لم نخلقه بإعانة معين
Or do they not see – i.e., or do they not know – that We Created livestock for them – i.e., for their benefits – from what Our Hands Worked, [36:71] – i.e., from what We-azwj are in charge of it’s creation by Our-azwj Origination and Our-azwj Production, We-azwj had no partner in it’s creation, and We-azwj did not Create it by assistance of an assistant.
و اليد في اللغة على أقسام منها الجارحة و منها النعمة و منها القوة و منها تحقيق الإضافة يقال في معنى النعمة لفلان عندي يد بيضاء و بمعنى القدرة تلقى فلان قولي باليدين أي بالقوة و التقبل و يقولون هذا ما جنت يداك و هو المعنى في الآية
And the (word) ‘the hand’ in the language is based upon divisions. From these is the limb, and from this is the favour (done), and from these is the strength (force), and from these is the additional achievement. It is said in the meaning of the favour to so and so, ‘There is a white hand with me’, and the meaning is the power facing so and so, said as the two hands, i.e., with the strength and the acceptance; and they are saying, ‘This is what your hands have committed’, and it is the meaning in the Verse.
و إذا قال الواحد منا عملت هذا بيدي دل ذلك على انفراده بعمله من غير أن يكله إلى أحد أَنْعاماً يعني الإبل و البقر و الغنم
And when one of us says, ‘I have done this by my hands’, that evidence’s upon his being individual in his work, from without having allocated it to anyone (else) – livestock – meaning the camels, and the cows, and the sheep.
فَهُمْ لَها مالِكُونَ و لو لم نخلقها لما ملكوها و لما انتفعوا بها و بألبانها و ركوبها و لحومها
so they are owners of these? [36:71] – And if We-azwj had not Created them, they could not have owned them, and when they are benefitting by them, and their milks, and riding them, and their meats.
و قيل فهم لها ضابطون قاهرون لم نخلقها وحشية نافرة منهم لا يقدرون على ضبطها فهي مسخرة لهم و هو قوله وَ ذَلَّلْناها لَهُمْ أي سخرناها لهم حتى صارت منقادة
And it is said, ‘They have power upon them, so these are subdued to them, and it is His-azwj Words: And We Humbled these for them, so from these they are riding upon, and from these they are eating [36:72] – i.e., We-azwj Subdued these for them until these (livestock) became submissive.
فَمِنْها رَكُوبُهُمْ وَ مِنْها يَأْكُلُونَ قسم الأنعام بأن جعل منها ما يركب و منها ما يذبح فينتفع بلحمه و يؤكل
so from these they are riding upon, and from these they are eating [36:72] – a type of the livestock, by making from these what can be ridden, and from these what is slaughtered so it is benefitted by its meat and is eaten.
قال مقاتل الركوب الحمولة يعني الإبل و البقر
Muqatil said, ‘The rides are the carriers, meaning the camels and the cows’.
وَ لَهُمْ فِيها مَنافِعُ وَ مَشارِبُ فمن منافعها لبس أصوافها و أشعارها و أوبارها و أكل لحومها و ركوب ظهرها إلى غير ذلك من أنواع المنافع الكثيرة فيها و المشارب من ألبانها أَ فَلا يَشْكُرُونَ الله على هذه النعم.
And for them are benefits therein and drinks, – From their benefits is wearing their woold, and their hair, and their fur, and eating their meat, and riding their backs, to other than that from the variety of the many benefits in it, and the drinking from their milks – so will they not be grateful? [36:73] – to Allah-azwj upon these benefits.
وَ أَنْزَلَ لَكُمْ مِنَ الْأَنْعامِ ثَمانِيَةَ أَزْواجٍ فيه وجوه أحدها أن معنى الإنزال هنا الإحداث و الإنشاء كقوله قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً و لم ينزل اللباس و لكن أنزل الماء الذي هو سبب القطن و الصوف و اللباس يكون منهما فكذلك الأنعام تكون بالنبات و النبات بالماء.
and Sent down for you eight pairs of the livestock. [39:6] – There are aspects regarding it. One of these is that the meaning of the ‘Sending down’ over here is the Originating and the Creating, like His-azwj Words: O children of Adam! We have Sent down to you clothing [7:26], and (actually) He-azwj did not ‘Send down’ the clothing, but He-azwj Sent down the water, which is the cause of the cotton, and the wool, and the clothing happens from these two. So, similar to that is the livestock happening to be with the vegetation, and the vegetation with the water.
و الثاني أنه أنزلها بعد أن خلقها في الجنة عن الجبائي قال و في الخبر الشاة من دواب الجنة و الإبل من دواب الجنة
And the second is that He-azwj Sent these after having Created these in the Paradise. From Al Jabaie, he said, ‘And in the Hadeeth, the sheep is from the animals of the Paradise, and the camel is from the animals of the Paradise’.
و الثالث أن المعنى جعلها نزلا و رزقا لكم و يعني بالأزواج الثمانية من الأنعام الإبل و البقر و الغنم الضأن و المعز من كل صنف اثنان هما زوجان.
And the third is that the meaning of ‘Making it’ is Sending down and a sustenance for you all and meaning of the ‘eight pairs’ are the camels and the cows, and the flock of the sheep and the goats, eight from every type, these are pairs.
أقول و قال البيضاوي وَ أَنْزَلَ لَكُمْ أي و قضى أو قسم لكم فإن قضاياه توصف بالنزول من السماء حيث كتب في اللوح أو أحدث بأسباب نازلة منها كأشعة الكواكب و الأمطار
I (Majlisi) am saying, ‘And Al Bayzawi said, ‘We have Sent down to you [7:26] – i.e., and Decreed, or Apportioned for you all, for His-azwj Decrees are described with the ‘Sending down’ from the sky whereby it is written in the (Guarded) Tablet, or an occurrence with the causes of descent from it, like rays of the planets and the rains’.
اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعامَ قال في المجمع من الإبل و البقر و الغنم لِتَرْكَبُوا مِنْها أي لتنتفعوا بركوبها وَ مِنْها تَأْكُلُونَ يعني أن بعضها للركوب و الأكل كالإبل و البقر و بعضها للأكل كالأغنام
Allah is the One Who Made for you the livestock – he said, ‘Regarding the whole, from the camels, and the cows, and the sheep – in order for you to ride from these, – i.e., for you to be benefitting by riding these – and from these you are eating [40:79] – meaning, some of these are for the riding and the eating, like the camels and the cows, and some of these are for the eating, like the sheep.
و قيل المراد بالأنعام هاهنا الإبل خاصة لأنها التي تركب و تحمل عليها في أكثر العادات و اللام في قوله لِتَرْكَبُوا لام الغرض و إذا كان الله تعالى خلق هذه الأنعام و أراد أن ينتفع خلقه بها و كان جل جلاله لا يريد القبيح و لا المباح فلا بد أن يكون أراد انتفاعهم بها على وجه القربة إليه و الطاعة له
And it is said, ‘The intent with the livestock of over here are the camels especially, because these are which are ridden and loaded upon in most of the norms, and the (letter) ‘Laam’ in His-azwj Word ‘in order for you to ride’, is a ‘Laam’ of the purpose; and when Allah-azwj the Exalted was the Creator of these livestock, and He-azwj Wanted His-azwj creatures to benefit with these, and He-azwj, Majestic is His‑azwj Majesty, Would not Want the ugliness nor the neutral, so there is no escape for Him-azwj Wanting them to be benefitting with these upon an aspect of the drawing near to Him-azwj and the obedience to Him-azwj.
وَ لَكُمْ فِيها مَنافِعُ من جهة ألبانها و أصوافها و أوبارها و أشعارها وَ لِتَبْلُغُوا عَلَيْها حاجَةً فِي صُدُورِكُمْ بأن تركبوها و تبلغوا المواضع التي تقصدونها بحوائجكم وَ عَلَيْها أي و على الأنعام و هي الإبل هنا وَ عَلَى الْفُلْكِ أي و على السفن تُحْمَلُونَ يعني على الإبل في البر و على الفلك في البحر تحملون في الأسفار.
And there are benefits in these for you, – from an aspects of their milks, and their wools, and their furs, and their hair – and for you to reach upon these to your needs which are in your chests, – by your riding these and reaching the places which you are aiming for your needs –and upon these – i.e., and upon the livestock, and these are the camels over here – and upon the ships – i.e., and upon the ships – you are being carried [40:80] – meaning upon the camels in the land, and upon the ships in the sea, you are being carried in the journeys.
جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ قال البيضاوي من جنسكم أَزْواجاً نساء وَ مِنَ الْأَنْعامِ أَزْواجاً أي و خلق للأنعام من جنسها أزواجا أو خلق لكم من الأنعام أصنافا أو ذكورا و إناثا يَذْرَؤُكُمْ يكثركم من الذرء و هو البث فِيهِ في هذا التدبير و هو جعل الناس و الأنعام أزواجا يكون بينهم توالد فإنه كالمنبع للبث و التكثير.
He Made for your (comfort) mates for you from among yourselves, – Al Bayzawi said, ‘From your species, women – and also mates of the livestock, – and He-azwj Created spouses for the livestock from their species, or Created for you a variety of the livestock, or males and females – multiplying you – Making you more from the seeds, and it is the reproduction – thereby. [42:11] – in this arrangement, and it is Make the people and the livestock as pairs being between them, reproducing, so it is like the source for the spreading and the multiplication.
أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ قال الطبرسي قدس سره كانت الإبل عيشا من عيشهم فيقول أ فلا يتفكرون فيها و ما يخرج الله من ضروعها
So why are they not looking at the camel, how it is Created, [88:17] – Al-Tabarseem, Holy be his soul, said, ‘The camel was a (means of) livelihood from their livelihoods. So He-azwj Said: “Are they not thinking regarding these?! And what Allah-azwj Extracts from their udders.
مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ يقول كما صنعت هذا لهم فكذلك أصنع لأهل الجنة في الجنة
from what is between dung and blood – pure milk, palatable for the drinkers [16:66] – He-azwj is Saying, ‘Just as I-azwj have Made this to be for them, like that I-azwj shall be doing for the people of Paradise in the Paradise’.
و قيل معناه أ فلا يعتبرون بنظرهم إلى الإبل و ما ركبه الله عليه من عجيب الخلق فإنه مع عظمته و قوته يذلله الصغير فينقاد له بتسخير الله إياه لعباده فيبركه و يحمل عليه ثم يقوم و ليس ذلك في غيره من ذوات الأربع فلا يحمل على شيء منها إلا و هو قائم
And it is said, ‘It’s meaning is, ‘Are they not taking a lessons by their looking at the camels, and what Allah-azwj has Installed upon it from the wonders of creation, for it, along with its magnificence and its strength, Allah-azwj Humbles the small, so it is submissive to him due to Allah-azwj having Subdued it for His-azwj servants, he kneels it and loads upon it, then it stands. That isn’t in other from the ones with the four (legs), for nothing is loaded upon anything from these, except at it is standing (not kneeling).
فأراهم الله سبحانه هذه الآية فيه ليستدلوا على توحيده بذلك و سئل الحسن عن هذه الآية و قيل له الفيل أعظم من الإبل في الأعجوبة فقال أما الفيل فالعرب بعيد العهد بها
Allah-azwj the Glorious Showed them this sign in it, for them to be pointed upon His-azwj Oneness by that. And Al-Hassan was asked about this Verse, and it was said to him, ‘Is the elephant mightier than the camel regarding the wonders?’ He said, ‘As for the elephant, the Arabs are far in dealing with it’.
ثم هو خنزير لا يركب ظهرها و لا يؤكل لحمها و لا يحلب درها و الإبل من أعز مال العرب و أنفسه تأكل النوى و القت و تخرج اللبن و يأخذ الصبي بزمامها فيذهب بها حيث شاء مع عظمها في نفسها و يحكى أن فأرة أخذت تجرها و هي تتبعها حتى دخلت الجحر فجرت الزمام و بركت الناقة فجرت فقربت فمها من جحر الفأر انتهى.
Then it is the pigs. Neither are their backs ridden nor is their meat being eaten, not are their udders being milked; and the camel is from the dearest wealth of the Arabs and itself eats the date-stones and the plants, and the children grab their reins and go with them wherever they so desire, despite their might withing themselves. It is narrated that a mouse dragged it, and it followed it, until it entered the hole. The rein was dragged, and the she-camel knelt, being pulled. It brought it’s mouth near the hole of the mouse’ – end.
و قال الرازي للإبل خواص منها أنه تعالى جعل الحيوان الذي يقتنى أصنافا شتى فتارة يقتنى ليؤكل لحمه و تارة ليشرب لبنه و تارة ليحمل الإنسان في الأسفار و تارة لينقل أمتعة الإنسان من بلد إلى بلد و تارة ليكون به زينة و جمال و هذه المنافع بأسرها حاصلة في الإبل و إن شيئا من سائر الحيوانات لا تجتمع فيه هذه الخصال.
And Al Razi said, ‘There are specialities for the camel. From these is that the Exalted Made the animal which it is content with a variety of things. At times it is content with it’s meat being eaten, and at times for its milk being drunk, and at time to carry the human being in the journey, and at time to transfer the merchandise of the human being from a city to a city, and at time to be an adornment and beauty; and these benefits, in their whole, are obtained in the camel, and there is nothing from rest of the animals which these qualities are gathered in.
و ثانيها أنه في كل واحد من هذه الخصال أفضل من الحيوان الذي لا توجد فيه إلا هذه الخصلة لأنها إن جعلت حلوبة سقت فأروت الكثير و إن جعلت أكولة أطعمت و أشبعت الكثير و إن جعلت ركوبة أمكن أن يقطع بها من المسافة المديدة ما لا يمكن قطعه بحيوان آخر و ذلك لما ركب فيها من القوة على مداومته على السير و الصبر على العطش و الاجتزاء من العلوفات ما لا يجتزئ به حيوان آخر و إن جعلت حمولة استقلت بحمل الأحمال الثقلية التي لا يستقل بها سواها
And it’s second is, in each one of these qualities, the best of the animal is the one there is no found except for these qualities, because if it is Made to be a milk giver, it would quench saturating a lot, and if it is Made for consumption, it would feed and satiate a lot, and if it is Made as a ride, it would enable from cutting by it, a distant journey what is not possible for another animal to cut across, and that is due to what has been Installed in it from the strength upon it’s being constant upon the travel, and the patience upon the thirst, and sufficing from the fodder what another animal cannot suffice with., and if it made to be as a carrier, it would be independent by carrying the heavy loads which no one besides it would (be able to) carry.
و منها أن هذا الحيوان كان أعظم الحيوانات وقعا في قلوب العرب و لذلك جعلوا دية قتل الإنسان إبلا و كان ملوكهم إذا أرادوا المبالغة في إعطاء الشاعر الذي جاء من المكان البعيد أعطوه مائة بعير لأن امتلاء العين منه أشد من امتلاء العين من غيره و لهذا قال وَ لَكُمْ فِيها جَمالٌ الآية
And from it is that these animal was the mightiest of the animals occurring in the hearts of the Arabs, and for that, they made the wergild of killing the human being to be a (one) camel, and it was so that whenever their kings wanted the extent in awarding the poet who had come from the distant place, would give him one hundred camels because the eyes would be filled from it more intensely than the eye would be filled from something else, and for this, He-azwj Said: And for you is beauty in [16:6] – the Verse.
و منها أني كنت مع جماعة في مفازة فضللنا الطريق فقدموا جملا و تبعوه فكان ذلك الإبل ينعطف من تل إلى تل و من جانب إلى جانب و الجميع كانوا يتبعونه حتى وصل إلى الطريق بعد زمان طويل و هذا من قوة تخيل ذلك الحيوان بالمرة الواحدة كيف انحفظت في خياله صورة تلك المعاطف حتى أن الذي عجز جمع من العقلاء إلى الاهتداء إليه فإن ذلك الحيوان اهتدى إليه.
And from it, I was with a group in the wilderness. We lost the way, so they sent ahead a camel and followed it. That camel used to turn from a hill to a hill, and from a side to a side, and they were all following it until it arrived to the road after a long time, and this is from the strength of the imagination of that animal with the one time, how it had kept in its imagination the image of those places to the extent that which had frustrated the entirety of the intellectuals to guide to it, but that animal was guided to it.
و منها أنها مع كونها في غاية القوة على العمل مباينة لغيرها في الانقياد و الطاعة لأضعف الحيوانات كالصبي و مباينة لغيرها أيضا في أنها يحمل عليها و هي باركة ثم تقوم
And from it is these, along with their being in the peak of the strength upon the works not possible for others, in the humbleness and the obedience is weakest of the animals like the child, and it is impossible for others as well regarding that it is loaded upon, and it kneels down, then stands.
فهذه الصفات الكثيرة الموجودة فيها توجب على العاقل أن ينظر في خلقتها و تركيبها و يستدل بذلك على وجود الصانع الحكيم سبحانه
So these many attributes are existing in it, obligating upon the intellectual that he looks into its creation and it’s Installations, and he would be pointed with that upon the existence of the Wise Maker, the Glorious.
ثم إن العرب من أعرف الناس بأحوال الإبل في صحتها و سقمها و منافعها و مضارها فلهذه الأسباب حسن من الحكيم تعالى أن يأمر بالتأمل في خلقتها.
Then, the Arabs are from the most recognising of the people with the states of the camel regarding its health, and it’s sickness, and it’s benefits, and it’s harms, so for these reasons, it is good for from the Wise, the Exalted that He-azwj would Command with the pondering regarding its creation.
أقول و قال الدميري في حياة الحيوان الإبل الجمال و هي اسم واحد يقع على وَ رَوَى ابْنُ مَاجَهْ أَنَّ النَّبِيَّ ص قَالَ: الْإِبِلُ عِزٌّ لِأَهْلِهَا وَ الْغَنَمُ بَرَكَةٌ وَ الْخَيْرُ مَعْقُودٌ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ.
I (Majlisi) am saying, ‘And Al Dimeyri said in ‘Hayat Al Haywan’, ‘The camel is the beauty, and it is one name occurring upon, and it is reported by Ibn Maja that the Prophet-saww said: The camel is dear to its people (owners), and the sheep is a Blessing, and the seat is in the saddle of the horse up to the Day of Qiyamah’’.
و الإبل من الحيوان العجيب و إن كان عجبها سقط من أعين الناس لكثرة رؤيتهم لها و هو أنه حيوان عظيم الجسم شديد الانقياد ينهض بالحمل الثقيل و يبرك به و تأخذ زمامة فأرة تذهب به حيث شاءت و تحمل على ظهره بيتا يقعد فيه الإنسان مع مأكوله و مشروبه و ملبوسه و ظروفه و وسائده كما في بيته و تتخذ للبيت سقفا و هو يمشي بكل هذه و لهذا قال تعالى أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ
And the camel is from the wonderous animals, and even though it’s wonder has fallen from eyes of the people due to the frequency of their being seen, and it is that it is an animal of a large body, severe humbleness, getting up with the heavy loads and kneeling with it, and a mouse can take it’s reins going with it wherever it so like, and you can load a house upon it’s back. The human being can lead in it with his foods and drinks and clothing, and his chattels, and his pillows, like what is in his house, and you can take a house (carriage on it, and it would be walking with all this, and for this, the Exalted Said: So why are they not looking at the camel, how it is Created, [88:17].
و عن بعض الحكماء أنه حدث عن البعير و عظم خلقه و كان قد نشأ بأرض لا إبل بها ففكر ثم قال يوشك أن تكون طوال الأعناق و حين أراد الله بها أن تكون سفائن البر صبرها على احتمال العطش حتى أن ظمأها يرتفع إلى العشر و جعلها ترعى كل شيء نابت في البراري و المفاوز ما لا يرعاه سائر البهائم
And from one of the wise ones, he narrated about the camel and the mightiness of its creation, and he had grown up in a land there was no camel in it. He thought, then said, ‘There is no doubt that it should be of a long neck and when Allah-azwj Wanted with it that it should be a ship of the land, being patient upon bearing the thirst until it’s thirst rises to ten (days), and He-azwj Made it to pasture in all plants growing in the wilderness and the deserts what rest of the animals to do feed on.
و في الحديث لا تسبوا الإبل فإن فيها رقوء الدم و مهر الكريمة أي تعطى في الديات فتحقن بها الدماء فتقطع عن أن يهراق دم القاتل
And in the Hadeeth: ‘Do not revile the camel, for there is haemostatic blood and the honourable dowry, itl you could give regarding the wergild and save the blood by it, so you can cut off the shedding of the blood of the killer’.
و قال أصحاب الكلام في طبائع الحيوان ليس لشيء من الفحول مثل ما للجمل عند هيجانه إذ يسوء خلقه و يظهر زبده و رغاؤه فلو حمل ثلاثة أضعاف عادته حمل و يقل أكله
And the people who spoke regarding the natures of the animals said, ‘There is nothing from the stallions like what is for the camel during its arousal, when it’s character worsens, and his foam appears and it’s froth. Even if it is loaded with three times it’s norm, it would carry, and reduce its eating.
وَ سُئِلَ رَسُولُ اللَّهِ ص عَنِ الصَّلَاةِ فِي مَبَارِكِ الْإِبِلِ فَقَالَ لَا تُصَلُّوا فِي مَبَارِكِ الْإِبِلِ فَإِنَّهَا مِنَ الشَّيَاطِينِ وَ سُئِلَ عَنِ الصَّلَاةِ فِي مَرَابِضِ الْغَنَمِ فَقَالَ صَلُّوا فِيهَا فَإِنَّهَا بَرَكَةٌ.
And Rasool-Allah-saww was asked about the Salat regarding skin of the camel. He-saww said: ‘Do not be praying Salat in the camel enclosure, for it is (a shelter for) the Satans-la’. And he-saww was asked about the Salat in a sheep pen. He-saww said: ‘Pray Salat in it for it is a Blessing’’.
وَ فِي مُسْنَدِ أَحْمَدَ وَ الْحَاكِمِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أَنَّ النَّبِيَّ ص دَخَلَ حَائِطاً لِبَعْضِ الْأَنْصَارِ فَإِذَا فِيهِ جَمَلٌ فَلَمَّا رَأَى النَّبِيَّ ص ذَرَفَتْ عَيْنَاهُ فَمَسَحَ النَّبِيُّ ص سَنَامَهُ فَسَكَنَ ثُمَّ قَالَ مَنْ رَبُّ هَذَا الْجَمَلِ فَجَاءَ فَتًى مِنَ الْأَنْصَارِ فَقَالَ هُوَ لِي يَا رَسُولَ اللَّهِ فَقَالَ أَ لَا تَتَّقِي اللَّهَ فِي هَذِهِ الْبَهِيمَةِ الَّتِي مَلَّكَكَ اللَّهُ إِيَّاهَا فَإِنَّهُ يَشْكُو إِلَيَّ أَنَّكَ تُجِيعُهُ وَ تُذِيبُهُ.
And in (the book) ‘Musnad’ of Ahmad and Al-Hakim, from Abdullah Bin Ja’far, ‘The Prophet-saww entered a garden of one of the Helpers, and there was a camel in it. When it saw the Prophet-as, it’s eyes flowed (with tears). The Prophet-saww wiped it’s hump, then said: ‘Who is the lord (owner) of this camel?’ A youth from the Helpers came and said, ‘It is mine, O Rasool-Allah-saww!’ He-saww said: ‘Are you not fearing Allah-azwj regarding this animal which Allah-azwj has Caused you to own it? It is complaining to me-as that you are starving it and melting (slimming) it’’.
وَ رَوَى الطَّبَرَانِيُّ عَنْ جَابِرٍ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ص فِي غَزْوَةِ ذَاتِ الرِّقَاعِ حَتَّى إِذَا كُنَّا بِحَرَّةِ وَاقِمٍ أَقْبَلَ جَمَلٌ يَرْفُلُ حَتَّى دَنَا مِنْ رَسُولِ اللَّهِ ص فَجَعَلَ يَرْغُو عَلَى هَامَتِهِ
And it is reported by Al-Tabari, from Jabir who said, ‘We went out with Rasool-Allah-saww in the military expedition of Zat Al-Riqa, until when we were at Harra Waqim, a camel came sprinting until it was close from Rasool-Allah-saww. It went on to grumble by his-saww head.
فَقَالَ ص إِنَّ هَذَا الْجَمَلَ يَسْتَعْدِينِي عَلَى صَاحِبِهِ يَزْعُمُ أَنَّهُ كَانَ يَحْرُثُ عَلَيْهِ مُنْذُ سِنِينَ حَتَّى أَجْرَبَهُ وَ أَعْجَفَهُ وَ كَبُرَ سِنُّهُ أَرَادَ نَحْرَهُ اذْهَبْ يَا جَابِرُ إِلَى صَاحِبِهِ فَأْتِ بِهِ قَالَ مَا أَعْرِفُهُ قَالَ إِنَّهُ سَيَدُلُّكَ عَلَيْهِ
He-saww said: ‘This camel is claiming (complaining) upon it’s owner, claiming that he has been farming upon it for year until it is unable and wrinkled, and it’s age is old, he intends to slaughter it. Go, O Jabir, to its owner and come with him!’ He said, ‘I do not know him’. He-saww said: ‘It will point you to him’.
قَالَ فَخَرَجَ بَيْنَ يَدَيَّ مُعْنِقاً حَتَّى وَقَفَ بِي مَجْلِسَ بَنِي حَطْمَةَ فَقُلْتُ أَيْنَ رَبُّ هَذَا الْجَمَلِ قَالُوا هَذَا لِفُلَانِ بْنِ فُلَانٍ فَجِئْتُهُ فَقُلْتُ أَجِبْ رَسُولَ اللَّهِ
He said, ‘It went out in front of me until it paused with it in a gathering of the clan of Hatmah. I said, ‘Where is the lord (owner) of this camel?’ They said, ‘This is for so and so, son of so and so’. I went to him. I said, ‘Answer Rasool-Allah-saww!’
فَخَرَجَ مَعِي حَتَّى إِذَا جَاءَ رَسُولَ اللَّهِ ص قَالَ إِنَّ جَمَلَكَ يَزْعُمُ أَنَّكَ حَرَثْتَ عَلَيْهِ زَمَاناً حَتَّى إِذَا أَجْرَبْتَهُ وَ أَعْجَفْتَهُ وَ كَبُرَ سِنُّهُ أَرَدْتَ نَحْرَهُ
He came out with me until when he came to Rasool-Allah-saww, he-saww said: ‘Your camel claims that you have been farming upon it for a long time until you have you have starved it, and it is unable and it’s age is old, you want to slaughter it’.
قَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ إِنَّ ذَلِكَ كَذَلِكَ قَالَ ص مَا هَكَذَا جَزَاءُ الْمَمْلُوكِ الصَّالِحِ
He said, ‘By the One-azwj Who Sent you-saww with the truth! That (has been) like that’. He-saww said: ‘The Recompense of the righteous slaves is not like this!’
ثُمَّ قَالَ بِعْنِيهِ قَالَ نَعَمْ فَابْتَاعَهُ مِنْهُ ثُمَّ أَرْسَلَهُ ص فِي الشَّجَرِ حَتَّى نَصَبَ سَنَامُهُ وَ كَانَ إِذَا اعْتَلَّ عَلَى بَعْضِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ مِنْ نَوَاضِحِهِمْ شَيْءٌ أَعْطَاهُ إِيَّاهُ فَمَكَثَ كَذَلِكَ زَمَاناً.
Then he-saww said: ‘Sell it (to me-saww)!’ He said, ‘Yes’. He-saww bought it from him, then sent it (free) in among the trees until it’s hump was erect (satiated). And it was so that whenever it emerged to one of the Emigrants and the Helpers, from something from their areas, they would give it to it. It remained like that for a long time’’.
و قال البقر اسم جنس يقع على الذكر و الأنثى و إنما دخلته الهاء للوحدة و الجمع بقرات و هو حيوان شديد القوة كثير المنفعة خلقه الله ذللا و لم يخلق له سلاحا شديدا كما للسباع لأنه في رعاية الإنسان فالإنسان يدفع عنه عدوه
And he said, ‘The ‘Baqar’ (cow) is a name of a species, upon the male and the female, and rather the (letter) ‘Ha’ is inserted for the individuality, and the plural is ‘Baqaraat’ (cows), and it is an animal of intense strength, many benefits. Allah-azwj has Created it as humble and has not Created any strong weapon to be for it like what is for the predators, because it is in the care of the human being. The human being defends it against its enemies.
فلو كان له سلاح لصعب على الإنسان ضبطه و البقر الأجم يعلم أن سلاحه في رأسه فيستعمل محل القرن كما ترى في العجاجيل قبل نبات قرونها تنطح برءوسها تفعل ذلك طبعا و هي أجناس منها الجواميس و هي أكثرها ألبانا و أعظمها أجسادا
Had there been a weapon for it, it would have been difficult upon the human being to tame it, and the cow without horns know that it’s weapons are in its head, so it uses it in place of the horn like what you see among the young cows before their horns have grown, they butt with their head, doing that naturally, and it is a species, from it are the buffaloes, and these are of a lot of milk and of largest of the bodies.
و منها نوع آخر يقال له الدربانة و البقر ينزو ذكورها على إناثها إذا تمت لها سنة من عمرها في الغالب و هي كثيرة المني و كل الحيوان إناثه أرق صوتا من الذكور إلا البقر فإن الأنثى أفخم و أجهر و ليس لجنس البقر ثنايا عليا فهي تقطع الحشيش بالسفلى. و ذكر صاحب الترغيب و الترهيب و البيهقي في الشعب
And from these is another type called Al-Darbanah, and the cows, their males copulate with their females when a year has been completed from her age, in most cases, and it is of a lot of semen, every animal, it’s female would be of a thin voice than of the males, except the cow. The female is lusher and louder, and there aren’t any upper teeth for the cow, so it cuts the grass with the lower.
عن ابن عباس أن ملكا من الملوك خرج يتصيد في مملكته مختفيا من الناس فنزل على رجل له بقرة فراحت عليه تلك البقرة فحلبت مقدار ثلاثين بقرة فحدث الملك نفسه أن يأخذها فلما كان من الغد غدت البقرة إلى مرعاها ثم راحت فحلبت نصف ذلك
From Ibn Abbas, ‘A king from the kings went out hunting in his kingdom, in concealment from the people. He descended (lodged) to a man having a cow for him. That cow came to him and gave milk a measurement of thirty cows. The king thought to himself, that he would seize it. When it was the next morning, the cow went to its pasture. Then it came and gave milk half of that.
فدعا الملك صاحبها فقال أخبرني عن بقرتك هذه لم نقص حلابها أ لم يكن مرعاها اليوم مرعاها بالأمس قال بلى و لكن أرى الملك أضمر لبعض الرعية سوء فنقص لبنها فإن الملك إذا ظلم أو هم بظلم ذهبت البركة
The king called it’s owner. He said, ‘Inform me about this cow of yours, why is it’s milk half? Doesn’t it’s pasture today the (same as) it’s pasture of yesterday?’ He said, ‘Yes, it saw the king thinking evil with one of his citizens, so her milk is deficient. The king when he is unjust, or thinks of being unjust, the Blessings go away’.
قال فعاهد الملك ربه أن لا يأخذها و لا يظلم أحدا
He said, ‘The king a pact to his Lord-azwj that he will not be seizing it and will not be unjust to anyone’.
قال فغدت ثم راحت فحلبت حلابها في اليوم الأول فاعتبر الملك بذلك و عدل و قال إن الملك إذا ظلم أو هم بظلم ذهبت البركة لا جرم لأعدلن و لأكونن على أفضل الحالات.
He said, ‘The next morning it went, then came, and gave it’s milk like the first day. The king took a lesson with that and was just, and said, ‘The king, when he is unjust, or thinks of injustice, the Blessings go away. There is no doubt I shall be just and be upon the best of the states’’.
وَ رَوَى عَبْدُ بْنُ حُمَيْدٍ بِسَنَدِهِ إِلَى عَطِيَّةَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: افْتَخَرَ أَهْلُ الْإِبِلِ وَ أَهْلُ الْغَنَمِ عِنْدَ رَسُولِ اللَّهِ ص فَقَالَ السَّكِينَةُ وَ الْوَقَارُ فِي أَهْلِ الْغَنَمِ وَ الْفَخْرُ وَ الْخُيَلَاءُ فِي الْفَدَّادِينَ أَهْلِ الْإِبِلِ.
And it is reported by Abd Bin Humeyd, by his chain to Atiyya, from Abu Saeed Al Khudri who said, ‘The people (owners) of the camel, and people (owners) of the sheep prided in the presence of Rasool-Allah-saww. He-saww said: ‘The tranquillity and the dignity is among the people (owners) of the sheep, and the pride and the vanity in the lands are the people (owners) of the camel’’.
أراد بالسكينة السكون و بالوقار التواضع و أراد بالفخر التفاخر بكثرة المال و الجاه و غير ذلك من مراتب أهل الدنيا و بالخيلاء التكبر و التعاظم و منه قوله تعالى إِنَّ اللَّهَ لا يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ
He-saww meant with the tranquillity, the calmness, and with the dignity, the humbleness, and intending with the priding, the priding due to a lot of wealth, and the prestige, and other than that from the ranks of the people of the world, and they the vanity, the arrogance, and the reverence, and from it are Words of the Exalted: surely Allah does not Love every self-conceited boaster [31:18].
و مراده بالوبر أهل الإبل لأنه لها كالصوف للغنم و الشعر للمعز و لذلك قال تعالى وَ مِنْ أَصْوافِها وَ أَوْبارِها وَ أَشْعارِها أَثاثاً وَ مَتاعاً إِلى حِينٍ
And the Intent with the fur ae the people of the camel, because there is for it like the wool of the sheep, and the hair of the goat, and for the Exalted Said: and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80].
و هذا منه ص إخبار عن أكثر حال أهل الغنم و أهل الإبل و أغلبه و قيل أراد به أي بأهل الغنم أهل اليمن لأن أكثرهم أهل الغنم بخلاف ربيعة و مضر فإنهم أصحاب إبل.
And this is from him-saww informing about most of the states of the people of the sheep, and people of the camel, and majority of it. And it is said he-saww intended by the people of the sheep, the people of Al Yemen. Most of them were owners of the sheep, differently to (the tribes of) Rabie and Muzar, for they were (mostly) owners of the camel.
و الغنم على ضربين ضائنة و ماعزة قال الجاحظ و اتفقوا على أن الضأن أفضل من الماعز و استدلوا عليه بأوجه منها أن الله تعالى بدأ بذكر الضأن في القرآن فقال مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ و منها قوله إِنَّ هذا أَخِي لَهُ تِسْعٌ وَ تِسْعُونَ نَعْجَةً و منها فَدَيْناهُ بِذِبْحٍ عَظِيمٍ
And the sheep are upon two types – the sheep and the goats. Al-Jahiz said, ‘And they are concurring upon that the sheep is superior to the goat, and they are evidencing upon it with (various) aspects. From these is that Allah-azwj the Exalted Began with the Mention of the sheep in the Quran. He-saww Said: (for) two from the sheep and two from the goats, [6:143]; and from it are His-azwj Words: This is my brother. For him are ninety-nine ewes [38:23]; and from it: And We Ransomed him with a magnificent slaughter [37:107].
و مما يذكر من فضلها أنها تلد في السنة مرة و تفرد غالبا و المعز تلد مرتين و قد تثنى و تثلث و البركة في الضأن أكثر و من ذلك أن الضأن إذا رعت شيئا من الكلأ فإنه ينبت و إذا رعت الماعز شيئا لا ينبت لأن المعز تقلعه من أصولها و الضأن ترعى ما على وجه الأرض
And from what he mentioned from their (sheep) merits is that these beget once in the year, and are mostly one, and the goat begets twice, and could be two and three, and the Blessings in the sheep are more. And from that is that the sheep, when it pastures something from the feed, it grows (back), and when the goat pastures something, it does not grow (back), because the goat uproots it from its roots, and the sheep pastures what is upon the surface of the earth.
و أيضا فإن صوف الضأن أفضل من شعر المعز و أعز قيمة و ليس الصوف إلا للضأن و منها أنهم كانوا إذا مدحوا شخصا قالوا إنما هو كبش و إذا ذموه قالوا ما هو إلا تيس و مما أهان الله به التيس أن جعله مهتوك الستر مكشوف القبل و الدبر بخلاف الكبش و لذا شبه رسول الله ص المحلل بالتيس المستعار.
And also, the woold of the sheep is superior to the hair of the goat, and dearer in price, and there isn’t the wool except for the sheep; and from it is, when they praise a person, they said, ‘But rather he is a ram’, and when they condemn him, they said, ‘He is not except a goat’. And from Allah-azwj has Insulted the goat with is that He-azwj Made it violated of the covering, uncovered, the front and the back, differently to the ram, and for that Rasool-Allah-saww likened the legalised, with the bare goat.
و منها أن رءوس الضأن أطيب و أفضل من رءوس الماعز و كذلك لحمها فإن أكل لحم الماعز يحرك المرة السوداء و يولد البلغم و يورث النسيان و يفسد الدم و لحم الضأن عكس ذلك
And from it is that the heads of the sheep are better and superior to the heads of the goats, and like that are their meat. If the meat of the goat is eaten, it move the black bile and the phlegm is produced, and the forgetfulness is inherited, and the blood is spoilt, while meat of the sheep is opposite that.
وَ رَوَى ابْنُ مَاجَهْ بِإِسْنَادٍ صَحِيحٍ عَنْ أُمِّ هَانِي قَالَتْ إِنَّ النَّبِيَّ ص قَالَ لَهَا اتَّخِذِي غَنَماً فَإِنَّ فِيهَا الْبَرَكَةَ وَ شَكَتْ إِلَيْهِ امْرَأَةٌ أَنَّ غَنَمَهَا لَا تَزْكُو فَقَالَ ص مَا أَلْوَانُهَا قَالَتْ سُودٌ فَقَالَ عَفِّرِي أَيِ اسْتَبْدِلِي أَغْنَاماً بِيضاً فَإِنَّ الْبَرَكَةَ فِيهَا.
And it is reported by Ibn Majah, by a correct chain from Umm Hany who said, ‘The Prophet-saww said to her: ‘Take (keep) sheep for there are Blessings in it’. And a woman had complained to him-saww that her sheep are not producing (milk). He-saww said: ‘What is their colour?’ She said, ‘Black’. He-saww said: ‘Dusty, i.e., replace with white sheep, for the Blessings are in these’’.
وَ فِي الْحَدِيثِ صَلُّوا فِي مَرَابِضِ الْغَنَمِ وَ امْسَحُوا رُغَامَهَا.
And in the Hadeeth: ‘Pray salat in the sheep pens and wipe off their mucus (what comes out from the nose)’’.
وَ رَوَى أَبُو دَاوُدَ أَنَّ النَّبِيَّ ص كَانَتْ لَهُ مِائَةُ شَاةٍ لَا يُرِيدُ أَنْ تَزِيدَ وَ كَانَ ص كُلَّمَا وُلِدَتْ سَخْلَةٌ ذَبَحَ مَكَانَهَا شَاةً.
And it is reported by Abu Dawood, ‘The Prophet-saww, there were one hundred sheep for him-saww. He‑saww did not want to increase, and he-saww, every time a calf was born, he-saww would slaughter a sheep in its place’.
وَ رَوَى مَالِكٌ وَ أَبُو دَاوُدَ وَ الْبُخَارِيُّ وَ النَّسَائِيُّ وَ ابْنُ مَاجَهْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص يُوشِكُ أَنْ يَكُونَ خَيْرُ مَالِ الْمُسْلِمِ غَنَماً يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَ مَوَاضِعَ الْقَطْرِ يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ.
And it is reported by Malik, and Abu Dawood, and Al-Bukhari, and Al-Nasaie, and Ibn Majah, from Abu Saeed Al-Khudri who said, ‘Rasool-Allah-saww said: ‘No doubt that the best wealth of the Muslims are sheep. He would pursue by it the rugged mountains, and places of drippings. His will flee with his religion, away from the Fitna’’.
وَ قَالَ ص مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا رَاعِيَ غَنَمٍ.
And he-saww said: ‘Allah-azwj has not Sent any Prophet-as except as a shepherd of sheep’’.
وَ أَخْبَرَ ص أَنَّ السَّكِينَةَ فِي أَهْلِ الْغَنَمِ.
And he-saww informed: ‘The tranquillity is among the people (owners) of the sheep’’.
وَ فِي الْحَدِيثِ أَنَّهُ ص قَالَ: مَا مِنْ نَبِيٍّ إِلَّا وَ قَدْ رَعَى الْغَنَمَ قِيلَ وَ أَنْتَ يَا رَسُولَ اللَّهِ قَالَ وَ أَنَا.
And in the Hadeeth, he-saww said: ‘There is none from a Prophet-as except and he-as has pastured the sheep’. It was said: ‘And you-saww, O Rasool-Allah-saww?’ He-saww said: ‘And I-saww’’.
قيل و الحكمة أن الله عز و جل جعل الرعي في الأنبياء تقدمة لهم ليكونوا رعاة الخلق و تكون أممهم رعايا لهم.
It is said, ‘And the wisdom is that Allah-azwj Mighty and Majestic Made the shepherding among the Prophets-as as a foreword (introduction) for them-as to be shepherds of the people, and their communities would be sheep of theirs-as’.
وَ رَوَى الْحَاكِمُ فِي مُسْتَدْرَكِهِ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ غَنَماً سُوداً دَخَلَتْ فِيهَا غَنَمٌ كَثِيرٌ بِيضٌ فَقَالُوا فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ قَالَ الْعَجَمُ يَشْرَكُونَكُمْ فِي دِينِكُمْ وَ أَنْسَابِكُمْ قَالُوا الْعَجَمُ يَا رَسُولَ اللَّهِ قَالَ ص لَوْ كَانَ الْإِيمَانُ مُعَلَّقاً بِالثُّرَيَّا لَنَالَهُ رِجَالٌ مِنَ الْعَجَمِ.
And it is reported by Al-Hakim in his (book) ‘Mustadrak’, from Ibn Umar who said, ‘Rasool-Allah-saww said: ‘I-saww saw black sheep and a lot of white sheep entered among them’. They said, ‘So what is its interpretation, O Rasool-Allah-saww?’ He-saww said: The non-Arabs would be your associates in your religion and your lineages’. They said, ‘The non-Arabs, O Rasool-Allah-saww?’ He-saww said: ‘Even if the Eman were to be hanging in the sun, a man from the non-Arabs would attain it’’.
و في عجائب المخلوقات عن موسى بن عمران ع أنه اجتاز بعين ماء في سفح جبل فتوضأ منها ثم ارتقى الجبل ليصلي إذ أقبل فارس فشرب من ماء العين و ترك عنده كيسا فيه دراهم و ذهب مارا فجاء بعده راعي غنم فرأى الكيس فأخذه و مضى ثم جاء بعده شيخا عليه أثر البؤس و على رأسه حزمة حطب فوضعها هناك ثم استلقى ليستريح
And regarding wonders of the creatures, from Musa Bin Imran-as. He-as crossed by a water spring in the bottom of a mountain, so he-as washed from it. Then he-as ascended the mountain in order to pray Salat when a horseman came and drank from the water spring and let a bag by it wherein were Dirhams (money) and gold. He went by. After it, a shepherd of sheep came and saw the bag. He took it and went away. Then an old man came with impacts of the misery, and upon his head was a bundle of firewood. He placed it down over there, then lied down to rest.
فما كان إلا قليلا حتى عاد الفارس فطلب كيسه فلم يجده فأقبل على الشيخ يطالبه فأنكر فلم يزالا كذلك حتى ضربه و لم يزل يضربه حتى قتله
It wasn’t except a little while, until the horseman returned. He sought his bad but could not find it. He turned to the old man, demanding it. He denied. He did not cease to be like that until he hit him and did not stop hitting him, until he killed him.
فقال موسى يا رب كيف العدل في هذه الأمور
Musa-as said: ‘O Lord-azwj! How is the justice regarding these matters?’
فأوحى الله إليه أن الشيخ كان قتل أبا الفارس و كان على أب الفارس دين لأب الراعي مقدار ما في الكيس فجرى بينهما القصاص و قضي الدين و أنا حكم عدل.
Allah-azwj Revealed to him-as: “The old man had killed the father of the horseman, and there was a debt upon the father of the horseman, debts of the father of the shepherd a measurement of what was in the bad. So the retaliation flowed between the two, and the debt was paid off, and I-azwj am the Just Judge!”’
1 الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَرَكَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَعْشَارِهَا فِي التِّجَارَةِ وَ الْعُشْرُ الْبَاقِي فِي الْجُلُودِ.
(The book) ‘Al Khisal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Sahl Bin Ziyad, from Al-Husayn Bin Yazeed, from Sufyan Al Hareery from Abdul Momin Al Ansari,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The Blessings are ten segments, nine-tenths (9 out of 10) of it are in the trading (business), and the remaining tenth is in the skins’’.[43]
قال الصدوق رضي الله عنه يعني بالجلود الغنم و تصديق ذلك ما رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تِسْعَةُ أَعْشَارِ الرِّزْقِ فِي التِّجَارَةِ وَ الْجُزْءُ الْبَاقِي فِي السَّابِيَاءِ. يعني الغنم
Note: Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘Meaning of the ‘skins’ is the sheep, and the verification of that is what is reported from the Prophet-saww having said: ‘Nine-tenths of the sustenance is in the trading (business), and the remainder part is in ‘Al-Sabiya’ – meaning the sheep.
حَدَّثَنَا بِذَلِكَ أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيِّ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تِسْعَةُ أَعْشَارِ الرِّزْقِ فِي التِّجَارَةِ وَ الْجُزْءُ الْبَاقِي فِي السَّابِيَاءِ. يَعْنِي الْغَنَمَ.
It is narrated to us with that by Ahmad Bin Al Has Al Qattan, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Saeed Bin Abdul Rahman Al Makhzumi, from Al-Husayn Bin Zayd,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws, from his father-asws Ali Bin Al-Husayn-asws, from his-asws father Al-Husayn‑asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws, from the Prophet-saww having said: ‘Nine-tenth of the sustenance is in the trading (business), and the remaining part is in ‘Al-Sabiya’, meaning the sheep’’.[44]
2 الْفَقِيهُ، قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّقُوا اللَّهَ فِيمَا خَوَّلَكُمْ وَ فِي الْعُجْمِ مِنْ أَمْوَالِكُمْ فَقِيلَ لَهُ وَ مَا الْعُجْمُ قَالَ الشَّاةُ وَ الْبَقَرُ وَ الْحَمَامُ.
(The book) ‘Al Faqeeh’ – He said,
‘Amir Al-Momineen-asws said: ‘Fear Allah-azwj in whatever He-azwj has Empowered you all and regarding ‘Al-Ujm’!’ It was said to him-asws, ‘And what is ‘Al-Ujm’?’ He-asws said: ‘The sheep, and the cows, and the doves’’.[45]
3 تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ أَبُو الْجَارُودِ فِي قَوْلِهِ وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ الدِّفْءُ حَوَاشِي الْإِبِلِ وَ يُقَالُ بَلْ هِيَ الْأَدْفَاءُ مِنَ الْبُيُوتِ وَ الثِّيَابِ
Tafseer Ali lBin Ibrahim –
‘Abu Al-Jaroud (A Zaydi chief declared a Kafir by the Imam-asws) said regarding His-azwj Words: And the cattle, He Created these for you. In these you have warm clothing and benefits, [16:5], ‘And ‘Al-Daff’ is the young (calf) of the camel. And it is said, ‘But it is the warmth from the houses and the clothing’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ دِفْءٌ أَيْ مَا يَسْتَدْفِئُونَ بِهِ مِمَّا يُتَّخَذُ مِنْ صُوفِهَا وَ وَبَرِهَا
And Ali Bin Ibrahim said regarding His-azwj Word: warm clothing [16:5] – i.e., what they would be keeping warm with from what they take from their wools and their furs’.
قَوْلُهُ وَ لَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَ حِينَ تَسْرَحُونَ قَالَ حِينَ يَرْجِعُ مِنَ الْمَرْعَى وَ حِينَ تَسْرَحُونَ حِينَ يَخْرُجُ إِلَى الْمَرْعَى
His-azwj Words: And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6]. He said, ‘When he returns from the pastures, and when he is going when he goes to the pasture’.
قَوْلُهُ وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ قَالَ إِلَى مَكَّةَ وَ الْمَدِينَةِ وَ جَمِيعِ الْبُلْدَانِ
His-azwj Word: And they carry your loads to cities you could not reach except with difficulties of the self. [16:7]. He said, ‘To Makkah and Al-Medina, and entirety of the cities.
ثُمَّ قَالَ وَ الْخَيْلَ وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها وَ لَمْ يَقُلْ عَزَّ وَ عَلَا لِتَرْكَبُوهَا وَ تَأْكُلُوهَا كَمَا قَالَ فِي الْأَنْعَامِ وَ يَخْلُقُ ما لا تَعْلَمُونَ قَالَ الْعَجَائِبَ الَّتِي خَلَقَهَا اللَّهُ فِي الْبَرِّ وَ الْبَحْرِ.
Then he said, ‘And (Created) the horses and the mules and the donkeys for you to ride these [16:8], and the Mighty and Exalted did not Say, ‘For you to be riding these and eating these’. Like what He‑azwj Said in (Surah) Al Anaam: and He Created what you do not know (about) [16:8]. He said, ‘The wonders which Allah-azwj Created in the land and the sea’’.[46]
4- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِالْغَنَمِ وَ الْحَرْثِ فَإِنَّهُمَا يَرُوحَانِ بِخَيْرٍ وَ يَغْدُوَانِ بِخَيْرٍ
(The book) ‘Al Khisal’ – From his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed Al Qandy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris who said,
‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Upon you all is to (keep) the sheep and the farming, for these two are coming with good and going with the good’.
فَقِيلَ يَا رَسُولَ اللَّهِ فَأَيْنَ الْإِبِلُ
It was said, ‘O Rasool-Allah-saww! So where are the camels?’
قَالَ تِلْكَ أَعْنَانُ الشَّيَاطِينِ وَ يَأْتِيهَا خَيْرُهَا مِنَ الْجَانِبِ الْأَشْأَمِ
He-saww said: ‘These are the reins of Satans-la, and their good comes from the left side’.
قِيلَ يَا رَسُولَ اللَّهِ إِنْ سَمِعَ النَّاسُ بِذَلِكَ تَرَكُوهَا
It was said, ‘O Rasool-Allah-saww! If the people hear that, they will leave these (camels)!’
فَقَالَ إِذاً لَا يَعْدَمَهَا الْأَشْقِيَاءُ الْفَجَرَةُ.
He-saww said: ‘Then the wretched and the immoral ones will not refuse it’’.[47]
5- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص أَيُّ الْمَالِ خَيْرٌ
(The book) Al Khisal – From Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya, from Ibrahim Bin Hashim, from Al Nowfali, from Al Sakuni,
‘From Ja’far-asws Bin muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww was asked, ‘Which is the best wealth?’
قَالَ زَرْعٌ زَرَعَهُ صَاحِبُهُ وَ أَصْلَحَهُ وَ أَدَّى حَقَّهُ يَوْمَ حَصَادِهِ
He-saww said: ‘A farm it’s farmer cultivates and corrects it and pays it’s right on the day of the harvest’.
قِيلَ فَأَيُّ الْمَالِ بَعْدَ الزَّرْعِ خَيْرٌ
It was said, ‘Which is the best wealth after the cultivation?’
قَالَ رَجُلٌ فِي غَنَمَةٍ قَدْ تَبِعَ بِهَا مَوَاضِعَ الْقَطْرِ يُقِيمُ الصَّلَاةَ وَ يُؤْتِي الزَّكَاةَ
He-saww said: ‘A man among his sheep having pursued by it the places of the drops (rain), establishing the Salat and giving the Zakat’.
قِيلَ فَأَيُّ الْمَالِ بَعْدَ الْغَنَمِ خَيْرٌ
It is said, ‘Which wealth is best after the sheep?’
قَالَ الْبَقَرُ تَغْدُو بِخَيْرٍ وَ تَرُوحُ بِخَيْرٍ
He-saww said: ‘The cows going (to the pastures) with good and returning with good’.
قِيلَ فَأَيُّ الْمَالِ بَعْدَ الْبَقَرِ خَيْرٌ
It is said, ‘Which wealth is best after the cows?’
قَالَ الرَّاسِيَاتُ فِي الْوَحَلِ وَ الْمُطْعِمَاتُ فِي الْمَحْلِ نِعْمَ الشَّيْءُ النَّخْلُ مَنْ بَاعَهُ فَإِنَّمَا ثَمَنُهُ بِمَنْزِلَةِ رَمَادٍ عَلَى رَأْسِ شَاهِقٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عاصِفٍ إِلَّا أَنْ يُخْلِفَ مَكَانَهَا
He-saww said: ‘The ones immersed in the mud, and the feeders in the places, best of the things is the bee. One who sells it, rather it’s price is at the status of ashes upon a tall head, the wind blows hard upon during a stormy day. [14:18], except if he were to replace in its place.
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ النَّخْلِ خَيْرٌ فَسَكَتَ فَقَالَ لَهُ رَجُلٌ فَأَيْنَ الْإِبِلُ
It was said, ‘O Rasool-Allah-saww! Which is the best wealth after the bees?’ He-saww was silent. A man said to him-saww ‘So where is the camel?’
قَالَ فِيهَا الشَّقَاءُ وَ الْجَفَاءُ وَ الْعَنَاءُ وَ بُعْدُ الدَّارِ تَغْدُو مُدْبِرَةً وَ تَرُوحُ مُدْبِرَةً وَ لَا يَأْتِي خَيْرُهَا إِلَّا مِنْ جَانِبِهَا الْأَشْأَمِ أَمَا إِنَّهَا لَا تَعْدَمُ الْأَشْقِيَاءَ الْفَجَرَةَ.
He-saww said: ‘In it is the misery, and the disloyalty, and the tiredness, and a distant house. It feeds turning around and departs turning around, and it’s good does not come except from the left side. But it will refuse the wretched and the immoral ones’’.[48]
6- الْمَعَانِي، وَ الْخِصَالُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُوسَى عَنْ مُحَمَّدٍ الْأَسَدِيِ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغَنَمُ إِذَا أَقْبَلَتْ أَقْبَلَتْ وَ إِذَا أَدْبَرَتْ أَقْبَلَتْ وَ الْبَقَرُ إِذَا أَقْبَلَتْ أَقْبَلَتْ وَ إِذَا أَدْبَرَتْ أَدْبَرَتْ وَ الْإِبِلُ أَعْنَانُ الشَّيَاطِينِ إِذَا أَقْبَلَتْ أَدْبَرَتْ وَ إِذَا أَدْبَرَتْ أَدْبَرَتْ وَ لَا يَجِيءُ خَيْرُهَا إِلَّا مِنَ الْجَانِبِ الْأَشْأَمِ
(The books) ‘Al Ma’any’, and ‘Al Khisal’ – From Ali Bin Ahmad Bin Musa, from Muhammad Al Asady, from Salih Bin Abu Hammad, from Ismail Bin Mihran, from his father, from Amro Bin Abu Al Miqdam,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘The sheep, when it comes, it comes, and when it turns back, it (still) comes (back); and the cow, when it comes, it comes, and when it turns back, it turns back; and the camels are reins of Satans-la, when it comes, it turns back, and when it turns back, it turns back, and it’s goodness does not come except from the left side’.
قِيلَ يَا رَسُولَ اللَّهِ فَمَنْ يَتَّخِذُهَا بَعْدَ ذَا قَالَ فَأَيْنَ الْأَشْقِيَاءُ الْفَجَرَةُ.
It is said, ‘O Rasool-Allah-saww! So, who will take (keep) it after that?’ He-saww said: ‘So where are the wretched, the immoral?’’[49]
توضيح
Clarification
قَالَ الزَّمَخْشَرِيُّ فِي الْفَائِقِ سُئِلَ عَنِ الْإِبِلِ فَقَالَ أَعْنَانُ الشَّيَاطِينِ لَا تُقْبِلُ إِلَّا مُوَلِّيَةً وَ لَا تُدْبِرُ إِلَّا مُوَلِّيَةً وَ لَا يَأْتِي نَفْعُهَا إِلَّا مِنْ جَانِبِهَا الْأَشْأَمِ.
Al-Zamakhshari said in ‘Al Faiq’ – He was asked about the camels. He said, ‘The reins of Satans-la. It does not come except it turns around, nor turns back except it turns around, and it’s benefit does not come except from her left side’’.
وَ فِي الْحَدِيثِ أَنَّهُمْ كَرِهُوا الصَّلَاةَ فِي أَعْطَانِ الْإِبِلِ لِأَنَّهَا خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ.
And in the Hadeeth: ‘They dislike the Salat (being prayed) in the enclosures of the camels. It is created from the reins of Satans-la’.
وَ قَالَ أَيْضاً قِيلَ أَيْ لِرَسُولِ اللَّهِ ص أَيُّ أَمْوَالِنَا أَفْضَلُ قَالَ الْحَرْثُ وَ قِيلَ يَا رَسُولَ اللَّهِ فَالْإِبِلُ قَالَ تِلْكَ عَنَاجِيجُ الشَّيَاطِينِ.
And he said as well, ‘It was said, i.e., to Rasool-Allah-saww, ‘Which of our wealth is the best?’ He-saww said: ‘The farm’. And it was said, ‘O Rasool-Allah-saww! So (what about) the camel?’ He-saww said: ‘Those are the long necks of Satans-la’’.
7- الْخِصَالُ، فِي الْأَرْبَعِمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَفْضَلُ مَا يَتَّخِذُهُ الرَّجُلُ فِي مَنْزِلِهِ لِعِيَالِهِ الشَّاةُ فَمَنْ كَانَتْ فِي مَنْزِلِهِ شَاةٌ قَدَّسَتْ عَلَيْهِ الْمَلَائِكَةُ فِي كُلِّ يَوْمٍ مَرَّةً وَ مَنْ كَانَتْ عِنْدَهُ شَاتَانِ قَدَّسَتْ عَلَيْهِ الْمَلَائِكَةُ مَرَّتَيْنِ فِي كُلِّ يَوْمٍ وَ كَذَلِكَ فِي الثَّلَاثِ يَقُولُ بُورِكَ فِيكُم.
(The book) ‘Al Khisal’ –
In ‘The four hundred’, Amir Al-Momineen-asws said: ‘The best of what the man can take in his house for his dependants, is the sheep. The one who has a sheep in his house, the Angel would extoll the Angels would sanctify upon him once during every day. One who has two sheep in his possession, the Angels would sanctify upon him twice during every day, and like that regarding the three, saying: ‘May there be Blessings among you all!’’[50]
8- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَرَى الدَّوَابَّ فِي بُطُونِ أَيْدِيهَا الرُّقْعَتَيْنِ مِثْلَ الْكَيِّ فَمِنْ أَيِّ شَيْءٍ ذَلِكَ
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Yahya, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws: ‘We see the animal in the bellies, their hands are two markings like the branding (with an iron), so from which thing is that?’
قَالَ ذَلِكَ مَوْضِعُ مَنْخِرَيْهِ فِي بَطْنِ أُمِّهِ وَ ابْنُ آدَمَ مُنْتَصِبٌ فِي بَطْنِ أُمِّهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ وَ مَا سِوَى ابْنِ آدَمَ فَرَأْسُهُ فِي دُبُرِهِ وَ يَدَاهُ بَيْنَ يَدَيْهِ.
He-asws said: ‘That is a place of its nostrils in the belly of its mother, and the son of Adam-as is erect in the belly of his mother, and that is the Word of Allah-azwj Mighty and Majestic: We have Created the human being in suffering [90:4], and whatever is besides the son of Adam-as, it’s head is in its back, and it’s hands are in front of it’’.[51]
الْفَقِيهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ وَ الْحِمْيَرِيِّ جَمِيعاً عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ مِثْلَهُ إِلَى قَوْلِهِ مَوْضِعُ مَنْخِرَيْهِ فِي بَطْنِ أُمِّهِ.
(The book) ‘Al Faqeeh’ – From his father, from Sa’ad Bin Abdullah, and Al Himeyri, altogether from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Hammad,
Similar to it up to his-asws words: ‘Place of its nostrils in the belly of its mother’’.[52]
9 ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ مُؤْمِنٍ يَكُونُ فِي مَنْزِلِهِ عَنْزٌ حَلُوبٌ إِلَّا قُدِّسَ أَهْلُ ذَلِكَ الْمَنْزِلِ وَ بُورِكَ عَلَيْهِمْ وَ إِنْ كَانَتِ اثْنَتَيْنِ قُدِّسُوا وَ بُورِكَ عَلَيْهِمْ كُلَّ يَوْمٍ مَرَّتَيْنِ
(The book) ‘Sawaab Al Amaal’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Al Barqy, from Ibn Mahboub, from Muhammad Bin Marid who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a Momin having a milking goat in his house except the people of that house are sanctified and there are Blessings upon them; and if there were two, there would be sanctification and Blessings upon them twice every day’.
فَقَالَ بَعْضُ أَصْحَابِنَا وَ كَيْفَ يُقَدَّسُونَ
One of our companions said, ‘And how are they being sanctified?’
قَالَ يَقِفُ عَلَيْهِمْ مَلَكٌ كُلَّ صَبَاحٍ وَ مَسَاءٍ فَيَقُولُ قُدِّسْتُمْ وَ بُورِكَ عَلَيْكُمْ وَ طِبْتُمْ وَ طَابَ إِدَامُكَ
He-asws said: ‘An Angel pauses upon them every morning and evening and it says, ‘You have been sanctified and there are Blessings upon you all, and are good, and good is your life!’
فَقُلْتُ لَهُ مَا مَعْنَى قُدِّسْتُمْ قَالَ طُهِّرْتُمْ.
I said to him-asws, ‘What is the meaning of ‘You have been sanctified’?’ He-asws said: ‘You have been purified’’.[53]
10- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع بِمِنًى إِذْ أَقْبَلَ أَبُو حَنِيفَةَ عَلَى حِمَارٍ لَهُ فَاسْتَأْذَنَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَذِنَ لَهُ فَلَمَّا جَلَسَ قَالَ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُرِيدُ أَنْ أُقَايِسَكَ
(The book) ‘Al Mahasin’ – From his father, from Haroun Bin Al Jaham, from Muhammad Bin Muslim who said,
‘I was in the presence of Abu Abdullah-asws at Mina when Abu Haneefa came over upon a donkey of his. He sought permission to see Abu Abdullah-asws. He-asws permitted for him. When he was seated, he said to Abu Abdullah-asws, ‘I want to analogise you-asws!’
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَيْسَ فِي دِينِ اللَّهِ قِيَاسٌ وَ لَكِنْ أَسْأَلُكَ عَنْ حِمَارِكَ هَذَا فِيمَ أَمْرُهُ قَالَ وَ عَنْ أَيِّ أَمْرِهِ تَسْأَلُ
Abu Abdullah-asws said: ‘Analogy isn’t in the religion of Allah-azwj, but I-asws ask you about this donkey of yours, regarding it’s matter’. He said, ‘And about which of its matters are you-asws asking?’
قَالَ أَخْبِرْنِي عَنْ هَاتَيْنِ النُّكْتَتَيْنِ اللَّتَيْنِ بَيْنَ يَدَيْهِ مَا هُمَا فَقَالَ أَبُو حَنِيفَةَ خَلْقٌ فِي الدَّوَابِّ كَخَلْقِ أُذُنَيْكَ وَ أَنْفِكَ فِي رَأْسِكَ
He-asws said: ‘Inform me about these two spots which are in its front, what are these two?’ Abu Haneefa said, ‘A creation in the animals like creation of your-asws ears and your nose in your-asws head’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع خَلَقَ اللَّهُ أُذُنَيَّ لِأَسْمَعَ بِهِمَا وَ خَلَقَ عَيْنَيَّ لِأُبْصِرَ بِهِمَا وَ خَلَقَ أَنْفِي لَأَجِدَ بِهِ الرَّائِحَةَ الطَّيِّبَةَ وَ الْمُنْتِنَةَ فَفِيمَا خُلِقَ هَذَانِ وَ كَيْفَ نَبَتَ الشَّعْرُ عَلَى جَمِيعِ جَسَدِهِ مَا خَلَا هَذَا الْمَوْضِعَ
Abu Abdullah-asws said to him: ‘Allah-azwj has Created my-asws ears for me-asws to hear with these and Created my-asws eyes to see with these, and Created my-asws nose to feel the smells by it, the aromatic and the stinky. So, regarding what have these two (spots) been created, and how did the hair grow upon the entirety of its body apart from this place?
فَقَالَ أَبُو حَنِيفَةَ سُبْحَانَ اللَّهِ أَسْأَلُكَ عَنْ دِينِ اللَّهِ وَ تَسْأَلُنِي عَنْ مَسَائِلِ الصِّبْيَانِ فَقَامَ وَ خَرَجَ
Abu Haneefa said, ‘Glory be to Allah-azwj! I ask you-asws about the religion of Allah-azwj, and you-asws are asking me about an issue of the children (childish)?’ He stood up and went out.
قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ فَقُلْتُ لَهُ ع جُعِلْتُ فِدَاكَ سَأَلْتَهُ عَنْ أَمْرٍ أُحِبُّ أَنْ أَعْلَمَهُ
Muhammad Bin Muslim (narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! He asked you-asws about a matter, I would love to know it!’
فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ يَعْنِي مُنْتَصِباً فِي بَطْنِ أُمِّهِ مَقَادِيمُهُ إِلَى مَقَادِيمِ أُمِّهِ وَ مَآخِيرُهُ إِلَى مَآخِيرِ أُمِّهِ غِذَاؤُهُ مِمَّا تَأْكُلُ أُمُّهُ وَ يَشْرَبُ مِمَّا تَشْرَبُ أُمُّهُ وَ تُنَسِّمُهُ تَنْسِيماً وَ مِيثَاقُهُ الَّذِي أَخَذَ اللَّهُ عَلَيْهِ بَيْنَ عَيْنَيْهِ
He-asws said: ‘O Muhammad! Allah-azwj Blessed and Exalted Says in His-azwj book: We have Created the human being in suffering [90:4] – meaning erect in the belly of his mother. His top is to the top of his mother and his bottom is to the bottom of his mother. His feed is from what his mother eats, and he drinks from what his mother drinks, and his smelling is her smelling, and his Covenant is that which Allah-azwj has Taken upon him, is in between his eyes.
فَإِذَا دَنَا وِلَادَتُهُ أَتَاهُ مَلَكٌ يُسَمَّى الزَّاجِرَ فَيَزْجُرُهُ فَيَنْقَلِبُ فَتَصِيرُ مَقَادِيمُهُ إِلَى مَآخِرِ أُمِّهِ وَ مَآخِيرُهُ إِلَى مُقَدَّمِ أُمِّهِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ الْوَلَدِ أَمْرَهُ وَ يُصِيبُ ذَلِكَ جَمِيعَ النَّاسِ إِلَّا إِذَا كَانَ عَامِياً فَإِذَا زَجَرَهُ فَزَعَ وَ انْقَلَبَ وَ وَقَعَ إِلَى الْأَرْضِ بَاكِياً مِنْ زَجْرَةِ الزَّاجِرِ وَ نَسِيَ الْمِيثَاقَ
When his birth approaches, an Angel called Al-Zajir comes to him. He rebukes him and he overturns, so his top comes to be to the bottom of his mother, and his bottom comes to be to the top of his mother, for Allah-azwj to Ease upon the woman and the child of its matter, and that afflicts entirety of the people except when he is insolent. When he rebukes him, he panics and overturns and falls to the ground crying from the rebuke of Al-Zajir, and he forgets the Covenant.
وَ إِنَّ اللَّهَ خَلَقَ جَمِيعَ الْبَهَائِمِ فِي بُطُونِ أُمَّهَاتِهَا مَنْكُوسَةً مُقَدَّمُهَا إِلَى مُؤَخَّرِ أُمِّهَا وَ مُؤَخَّرُهَا إِلَى مُقَدَّمِ أُمِّهَا وَ هِيَ تَتَرَبَّصُ فِي الْأَرْحَامِ مَنْكُوسَةً قَدْ أُدْخِلَ رَأْسُهَا بَيْنَ يَدَيْهَا وَ رِجْلَيْهَا تَأْخُذُ الْغِذَاءَ مِنْ أُمِّهَا
And Allah-azwj Created entirety of the beasts in the bellies of their mothers, upside down. It’s top is to the bottom of its mother, and it’s bottom is to the top of its mother, and they lie in wait in the wombs, upside down. It’s head and its legs are in front of it, taking the feed from its mother.
فَإِذَا دَنَا وِلَادَتُهَا انْسَلَّتْ انْسِلَالًا وَ امْتَرَقَتْ مِنْ بُطُونِ أُمَّهَاتِهَا وَ هَاتَانِ الَّتِي بَيْنَ أَيْدِيهَا كُلُّهَا مَوْضِعُ أَعْيُنِهَا فِي بُطُونِ أُمَّهَاتِهَا وَ مَا فِي عَرَاقِيبِهَا مَوْضِعُ مَنَاخِيرِهَا لَا يَنْبُتُ عَلَيْهِ الشَّعْرُ وَ هُوَ لِلدَّوَابِّ كُلِّهَا مَا خَلَا الْبَعِيرَ فَإِنَّ عُنُقَهُ طَالَ فَنَفَذَ رَأْسُهُ بَيْنَ قَوَائِمِهِ فِي بَطْنِ أُمِّهِ.
When their birth approaches, they flow with a flowing and are ejaculated from the bellies of their mothers, and these two (spots) which are in their front, all of these are places of their eyes in the bellies of their mothers, and whatever is in their joints is a place for their nostrils. The hair does not grow upon it, and it is for the animals, all of them, apart from the camel, for its neck is tall, so it inserts its head in between its legs in the belly of its mother’’.[54]
11- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الشَّاةَ نِعْمَ الْمَالُ الشَّاةُ.
(The book) ‘Al Mahasin’ – From Ali Bin Al Hakam, from Umar Bin Aban,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The sheep, best of the wealth is the sheep!’’[55]
12- الْمَحَاسِنُ، عَنِ الْوَشَّاءِ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا بُنَيَّ اتَّخِذِ الْغَنَمَ وَ لَا تَتَّخِذِ الْإِبِلَ.
(The book) ‘Al Mahasin’ – From Al Washa,
‘From Is’haq son of Ja’far-asws who said, ‘Abu Abdullah-asws said to me: ‘O my-asws son! Take (keep) the sheep and do not take the camels!’’[56]
13 وَ مِنْهُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَتْ لِأَهْلِ بَيْتٍ شَاةٌ قَدَّسَتْهُمُ الْمَلَائِكَةُ.
And from him, from Al Nowfali, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When there were to be a sheep for the people of a household, the Angels sanctify them’’.[57]
14- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اتَّخَذَ أَهْلُ الْبَيْتِ الشَّاةَ قَدَّسَتْهُمُ الْمَلَائِكَةُ كُلَّ يَوْمٍ تَقْدِيسَةً قُلْتُ كَيْفَ يَقُولُونَ قَالَ يَقُولُونَ قُدِّسْتُمْ قُدِّسْتُمْ.
And from him, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘When the people of a household take (keep) the sheep, the Angels sanctify them every day with a sanctification’. I said, ‘How are they saying?’ He-asws said: ‘They say, ‘You are sanctified! You are sanctified!’’[58]
15- قَالَ وَ فِي حَدِيثٍ آخَرَ قَالَ: إِذَا اتَّخَذَ أَهْلُ الْبَيْتِ ثَلَاثَ شِيَاهٍ.
He said,
‘And in other Hadeeth, he-asws said: ‘When the people of a household keep three sheep’’.[59]
16- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَتْ فِي بَيْتِهِ شَاةٌ قَدَّسَتْهُمُ الْمَلَائِكَةُ تَقْدِيسَةً وَ انْتَقَلَ عَنْهُمُ الْفَقْرُ مَنْقَلَةً وَ مَنْ كَانَتْ فِي بَيْتِهِ شَاتَانِ قَدَّسَتْهُمُ الْمَلَائِكَةُ مَرَّتَيْنِ وَ ارْتَحَلَ عَنْهُمُ الْفَقْرُ مَنْقَلَتَيْنِ فَإِنْ كَانَتْ ثَلَاثَ شِيَاهٍ قَدَّسَتْهُمُ الْمَلَائِكَةُ ثَلَاثَ تَقْدِيسَاتٍ وَ انْتَقَلَ عَنْهُمُ الْفَقْرُ.
And from him, from his father, from Suleyman Al Jafary, raising it, said,
‘Rasool-Allah-saww said: ‘One who has a sheep in his house, the Angels sanctify them with a sanctification, and the poverty is transferred away from them with a transfer; and the one who has two sheep in his house, the Angels sanctify them twice and the poverty departs from them twice. If there were to be three sheep, the Angels sanctify them with three sanctifications and the poverty transfer away from them’’.[60]
17- الْمَحَاسِنُ، عَنِ ابْنِ أَبِي نَجْرَانَ وَ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ النَّبِيُّ ص لِعَمَّتِهِ مَا يَمْنَعُكِ مِنْ أَنْ تَتَّخِذِي فِي بَيْتِكِ بِبَرَكَةٍ فَقَالَتْ يَا رَسُولَ اللَّهِ مَا الْبَرَكَةُ
(The book) ‘Al Mahasin’ – From Ibn Abu Najran, and Usman, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘The Prophet-saww said to his-saww paternal aunt, ‘What prevents you from keep Blessings in your house?’ She said, ‘O Rasool-Allah-azwj! What are the Blessings?’
فَقَالَ شَاةٌ تُحْلَبُ فَإِنَّهُ مَنْ كَانَتْ فِي دَارِهِ شَاةٌ تُحْلَبُ أَوْ نَعْجَةٌ أَوْ بَقَرَةٌ فَبَرَكَاتٌ كُلُّهُنَ.
He-saww said: ‘A milking sheep, for the one who has milking sheep in his house, or ewes, or cows, all of these are Blessings’’.[61]
18- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى أُمِّ أَيْمَنَ فَقَالَ مَا لِي لَا أَرَى فِي بَيْتِكِ الْبَرَكَةَ فَقَالَتْ أَ وَ لَيْسَ فِي بَيْتِي بَرَكَةٌ
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww entered to see Umm Ayman. He-saww said: ‘What is the matter I-saww do not see the Blessings being in your house?’ She said, ‘And there aren’t any Blessings in my house?’
قَالَ لَسْتُ أَعْنِي لَكِ ذَاكِ شَاةٌ تَتَّخِذِيهَا تَسْتَغْنِي وُلْدَكِ مِنْ لَبَنِهَا وَ تَطْعَمِينَ مِنْ سَمْنِهَا وَ تُصَلِّينَ فِي مَرْبِضِهَا.
He-saww said: ‘I-saww don’t mean that for you. That is sheep you can keep. Your children can avail from their milk and feed from their fat ones, and you can pray Salat in their pens’’.[62]
19- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ حُمَيْدٍ اللالي [الْآبِي] عَنْ أُمِّ رَاشِدٍ مَوْلَاةِ أُمِّ هَانِي أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ دَخَلَ عَلَى أُمِّ هَانِي فَقَالَتْ أُمُّ هَانِي قَدِّمِي لِأَبِي الْحَسَنِ طَعَاماً فَقَدَّمْتُ مَا كَانَ فِي الْبَيْتِ
(The book) ‘Al Mahasin’ – From his father, from Nasr Bin Muzahim, from Humeyd Al Laly, from Umm Rashid, maid of Umm Hany,
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws entered to see Umm Hany. Umm Hany said, ‘Bring forward the meal for Abu Al-Hassan-asws’. I brought whatever was in the house.
فَقَالَ مَا لِي لَا أَرَى عِنْدَكُمُ الْبَرَكَةَ فَقَالَتْ أُمُّ هَانِي لِأَبِي الْحَسَنِ أَ وَ لَيْسَ هَذَا بَرَكَةً فَقَالَ لَسْتُ أَعْنِي هَذَا إِنَّمَا أَعْنِي الشَّاةَ فَقَالَتْ مَا لَنَا مِنْ شَاةٍ فَآكُلَ وَ أَسْتَسْقِيَ.
He-asws said: ‘What is the matter I-asws do not see the Blessings with you?’ Umm Hany said to Abu Al-Hassan-asws, ‘And isn’t this a Blessing?’ He-asws said: ‘I-asws don’t mean this! But rather, I-asws mean the sheep’. She said, ‘There are no sheep for us, to eat and drink’’.[63]
20- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اتَّخَذَ أَهْلُ الْبَيْتِ شَاةً آتَاهُمُ اللَّهُ بِرِزْقِهَا وَ زَادَ فِي أَرْزَاقِهِمْ وَ ارْتَحَلَ عَنْهُمُ الْفَقْرُ مَرْحَلَةً
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,
‘When the people of a household keep a sheep, Allah-azwj Comes to them with its sustenance, and Increases in their sustenance, and the poverty departs from them to a distance.
فَإِنِ اتَّخَذُوا شَاتَيْنِ آتَاهُمُ اللَّهُ بِأَرْزَاقِهَا وَ زَادَ فِي أَرْزَاقِهِمْ وَ ارْتَحَلَ عَنْهُمُ الْفَقْرَ مَرْحَلَتَيْنِ وَ إِنِ اتَّخَذُوا ثَلَاثاً آتَاهُمُ اللَّهُ بِأَرْزَاقِهَا وَ زَادَ فِي أَرْزَاقِهِمْ وَ ارْتَحَلَ عَنْهُمُ الْفَقْرُ رَأْساً.
If they keep two sheep, Allah-azwj Comes to them with their (sheep’s) sustenance and increases in their (family’s) sustenance, and the poverty depart away from them to two distances. And if they keep three, Allah-azwj Comes to them with their (sheep’s) sustenance and Increases in their (family’s) sustenance, and the poverty departs from them immediately’’.[64]
21- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ع قَالَ: مَا مِنْ أَهْلِ بَيْتٍ تَرُوحُ عَلَيْهِمْ ثلاثين [ثَلَاثُونَ] شَاةً إِلَّا نَزَلَ الْمَلَائِكَةُ تَحْرُسُهُمْ حَتَّى يُصْبِحُوا.
(The book) ‘Al Mahasin’ – From his father, from Suleyman Al Ja’fary, raising it to,
‘Abu Abdullah Al-Husayn-asws said: ‘There is no family, thirty sheep go to them except the Angels descend protecting them until morning’’.[65]
22- وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْفَضْلِ بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَتْ فِي بَيْتِهِ شَاةٌ عِيدِيَّةٌ ارْتَحَلَ الْفَقْرُ عَنْهُ مَنْقَلَةً وَ مَنْ كَانَتْ فِي بَيْتِهِ اثْنَتَانِ ارْتَحَلَ عَنْهُ الْفَقْرُ مَنْقَلَتَيْنِ وَ مَنْ كَانَتْ فِي بَيْتِهِ ثَلَاثَةٌ نَفَى اللَّهُ عَنْهُمُ الْفَقْرَ.
And from him, from one of our companions, from Al Fazl Bin Al Mubarik, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The one who has a festival sheep in his house, the poverty would depart away from him once, and one who has two sheep in his house, the poverty would depart away from him twice, and one who has three in his house, Allah-azwj would Negate the poverty from him (permanently)’’.[66]
23- الْمَحَاسِنُ، عَنِ النَّهِيكِيِّ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِالْغَنَمِ وَ الْحَرْثِ فَإِنَّهُمَا يَغْدُوَانِ بِخَيْرٍ وَ يَرُوحَانِ بِخَيْرٍ.
(The book) ‘Al Mahasin’ – From Al Naheyki, and Yaqoub Bin Yazeed, from Al Abdy, from Abu Wakie, from Abu Is’haq,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘Upon you all is (to keep) the sheep and the farm, for these two come with good and go with the good (constant goodness)’’.[67]
24- الْمَحَاسِنُ، عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَانَتْ فِي مَنْزِلِهِ شَاةٌ قَدَّسَتْ عَلَيْهِ الْمَلَائِكَةُ فِي كُلِّ يَوْمٍ مَرَّةً وَ مَنْ كَانَتِ اثْنَتَيْنِ قَدَّسَتْ عَلَيْهِ الْمَلَائِكَةُ فِي كُلِّ يَوْمٍ مَرَّتَيْنِ وَ كَذَلِكَ فِي الثَّلَاثَةِ وَ يَقُولُ اللَّهُ بُورِكَ فِيكُمْ.
(The book) ‘Al Mahasin’ – From Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘One who has a sheep in his house, the Angels sanctify upon him once during each day, and one who has two, the Angels sanctify upon him twice during each day, and like that regarding the three, and they say, ‘May Allah-azwj Bless in you all!’’[68]
25- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَا مِنْ أَهْلِ بَيْتٍ يَكُونُ عِنْدَهُمْ شَاةٌ لَبُونٌ إِلَّا قُدِّسُوا كُلَّ يَوْمٍ مَرَّتَيْنِ قُلْتُ وَ كَيْفَ يُقَالُ لَهُمْ قَالَ يُقَالُ لَهُمْ بُورِكْتُمْ بُورِكْتُمْ.
And from him, from his father, from Ibn Abu Umeyr, from Ibn Sinan, from Muhammad Bin Ajlan who said,
‘I heard Abu Ja’far-asws saying: ‘There is no family having a milking sheep with them except they are sanctified twice during every day’. I said, ‘And how is it said to them?’ He-asws said: ‘It is said to them, ‘Your are Blessed! You are Blessed!’’[69]
26- الْمَحَاسِنُ، عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى أُمِّ سَلَمَةَ فَقَالَ لَهَا مَا لِي لَا أَرَى فِي بَيْتِكِ الْبَرَكَةَ
(The book) ‘Al Mahasin’ – From Hammad Bin Isa, from Hareyz, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-azwj entered to see Umm Salama-ra. He-saww said to her-ra: ‘What is the matter I-saww do not seen the Blessings in your-ra house?’
قَالَتْ بَلَى يَا رَسُولَ اللَّهِ وَ الْحَمْدُ لِلَّهِ إِنَّ الْبَرَكَةَ لَفِي بَيْتِي
She-ra said, ‘Yes, O Rasool-Allah-saww, and the Praise is for Allah-azwj that the Blessing is in my-ra house!’
فَقَالَ إِنَّ اللَّهَ أَنْزَلَ ثَلَاثَ بَرَكَاتٍ الْمَاءِ وَ النَّارِ وَ الشَّاةِ.
He-saww said: ‘Allah-azwj has Sent down three Blessings – the water, and the fire, and the sheep’’.[70]
27- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِبِلُ عِزٌّ لِأَهْلِهَا.
(The book) ‘Al Mahasin’ – From Ali Bin Al Hakam, from Umar Bin Aban,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The camel is an honour for its people (owner)’’.[71]
28- وَ مِنْهُ، عَنِ النَّهِيكِيِّ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وَ سُئِلَ عَنِ الْإِبِلِ فَقَالَ تِلْكَ أَعْنَانُ الشَّيَاطِينِ وَ يَأْتِي خَيْرُهَا مِنَ الْجَانِبِ الْأَشْأَمِ
And from him, from Al Naheyki and Yaqoub Bin Yazeed, from Abu Wakie, from Abu Is’haq, from Al Haris,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said, and he-saww had been asked about the camel, so he-saww said: ‘Those are the reins of Satans-la, and it’s good come from the left side’.
قِيلَ إِنْ سَمِعَ النَّاسُ هَذَا تَرَكُوهَا قَالَ إِذاً لَا يَعْدَمَهَا الْأَشْقِيَاءُ الْفَجَرَةُ.
It was said, ‘If the people hear this, they will leave it!’ He-saww said: ‘The wretched, the immoral ones will not refuse it’’.[72]
29- وَ مِنْهُ، عَنِ الْحَجَّالِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اشْتَرِ لِي جَمَلًا وَ لْيَكُنْ أَسْوَدَ فَإِنَّهَا أَطْوَلُ شَيْءٍ أَعْمَاراً
And from him, from Al Hajjal, from Safwan Al Jammal who said,
‘Abu Abdullah-asws said: ‘Buy a camel for me and let it be black, for these tend to be of the longest lifespan’.
ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ كُنْهَ حُمْلَانِ اللَّهِ عَلَى الضَّعِيفِ مَا غَالَوْا بِبَهِيمَةٍ.
Then he-asws said: ‘If the people knew of it being a carrier of Allah-azwj upon the weak, they would not consider a beast to be expensive’’.[73]
30- وَ فِي حَدِيثٍ آخَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اشْتَرِ السُّودَ الْقِبَاحَ مِنْهَا فَإِنَّهَا أَطْوَلُ شَيْءٍ أَعْمَاراً.
And in another Hadeeth, he said,
‘Abu Abdullah-asws said: ‘Buy the black, ugly from these, for it is a thing of the longest lifespan’’.[74]
الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ مِثْلَهُ إِلَى قَوْلِهِ وَ خُذْهُ أَشْوَهَ فَإِنَّهُ أَطْوَلُ شَيْءٍ أَعْمَاراً فَاشْتَرَيْتُ لَهُ جَمَلًا بِثَمَانِينَ دِرْهَماً فَأَتَيْتُهُ بِهِ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Al Hajjal,
‘Similar to it up to his-asws words: ‘And take the ugly (camel), for it is a thing of the longest lifespan’. So I bought a camel for him-asws for eighty Dirhams and came to him-asws with it’’.[75]
31- الْمَحَاسِنُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ: اشْتَرَيْتُ إِبِلًا وَ أَنَا بِالْمَدِينَةِ مُقِيمٌ فَأَعْجَبَنِي إِعْجَاباً شَدِيداً فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَذَكَرْتُهُ فَقَالَ وَ مَا لَكَ وَ لِلْإِبِلِ أَ مَا عَلِمْتَ أَنَّهَا كَثِيرَةُ الْمَصَائِبِ
(The book) ‘Al Mahasin’ – From Al-Hassan Bin Mahboub, from Husayn Bin Umar Bin Yazeed who said,
‘I bought a camel while I was saying in Al Medina. It fascinated me with intense fascination. I entered to see Abu Abdullah-asws and mentioned it. He-asws said: ‘And what have you to do with the camels?’ Don’t you know that these of many difficulties?’
قَالَ فَمِنْ إِعْجَابِي بِهَا أَكْرَيْتُهَا وَ بَعَثْتُ بِهَا غِلْمَانِي إِلَى الْكُوفَةِ
He (the narrator) said, ‘From my fascination with it, I hired it and dispatched my servants with it to Al Kufa’.
قَالَ فَسَقَطَتْ كُلُّهَا فَدَخَلْتُ عَلَيْهِ فَأَخْبَرْتُهُ فَقَالَ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ.
He (the narrator) said, ‘All of it fell off, so I entered to see him-asws and informed him-asws. He-asws said: ‘therefore let those who are opposing his orders beware of a Fitna afflicting them or a painful Punishment befalling them [24:63]’’.[76]
الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ عَنْ أَبِيهِ قَالَ اشْتَرَيْتُ إِلَى قَوْلِهِ فَدَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ع فَذَكَرْتُهَا لَهُ إِلَى قَوْلِهِ فَبَعَثْتُ بِهَا مَعَ غِلْمَانٍ لِي إِلَى الْكُوفَةِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub –
‘Similar to it, except that in it is from his father who said, ‘I bought’ – up to his words, ‘I entered to see Abu Al-Hassan-asws the 1st. I mentioned it to him-asws’ – up to his words, ‘I dispatched it with the servants to Al Kufa’’.[77]
32 الْمَحَاسِنُ، عَنْ أَبِيهِ مُرْسَلًا عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يُتَخَطَّى الْقِطَارُ قِيلَ يَا رَسُولَ اللَّهِ وَ لِمَ قَالَ لِأَنَّهُ لَيْسَ مِنْ قِطَارٍ إِلَّا وَ مَا بَيْنَ الْبَعِيرِ إِلَى الْبَعِيرِ شَيْطَانٌ.
(The book) ‘Al Mahasin’ – From his father, with an unbroken chain, from the one who mentioned it,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww forbade to line the camels in a line. It was said, ‘O Rasool-Allah-saww! And why?’ He-saww said: ‘Because there isn’t any line except and there is a Satan-la in what is between the camel to the camel’’.[78]
33- وَ مِنْهُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيَبْتَاعُ الرَّاحِلَةَ بِمِائَةِ دِينَارٍ وَ يُكْرِمُ بِهَا نَفْسَهُ.
And from him, from Yaqoub Bin Yazeed, and Ibn Abu Umeyr, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws would buy the ride (camel) for one hundred Dinar and honour himself-asws by it (in the presence of the people)’’.[79]
34- الْبَصَائِرُ، وَ الْإِخْتِصَاصُ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ الْبَزَّازِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ صُهْبَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: لَمَّا أَقْبَلَ رَسُولُ اللَّهِ ص مِنْ غَزْوَةِ ذَاتِ الرِّقَاعِ وَ هِيَ غَزْوَةُ بَنِي ثَعْلَبَةَ مِنْ غَطَفَانَ أَقْبَلَ حَتَّى إِذَا كَانَ قَرِيباً مِنَ الْمَدِينَةِ إِذَا بَعِيرٌ قَدْ أَقْبَلَ مِنْ قِبَلِ الْبُيُوتِ حَتَّى انْتَهَى إِلَى رَسُولِ اللَّهِ ص فَوَضَعَ جِرَانَهُ إِلَى الْأَرْضِ ثُمَّ جَرْجَرَ
(The books) ‘Al Basair’, and ‘Al Ikhtisas’ – From Al Sindy Bin Muhammad Al Bazzaz, from Aban Bin Usman, from Amro Bin Suhban, from Abdullah Bin Al Fazl Al Hashimy, from Jabir Bin Abdullah having said,
‘When Rasool-Allahsaww came back from the military expedition of Zat Al-Riqa’a, and it is the military expedition (against) Sa’alba from Gatfan, until when hesaww was near from Al-Medina, when there was a loose camel coming over until it ended up to Rasool-Allahsaww. It placed its hands upon the ground. Then it made noise.
فَقَالَ رَسُولُ اللَّهِ ص هَلْ تَدْرُونَ مَا يَقُولُ هَذَا الْبَعِيرُ قَالَ اللَّهُ وَ رَسُولُهُ أَعْلَمُ قَالَ إِنَّهُ أَخْبَرَنِي أَنَّ صاحب [صَاحِبَهُ] عَمِلَ عَلَيْهِ حَتَّى إِذَا أَكْبَرَهُ وَ أَدْبَرَهُ وَ أَهْزَلَهُ أَرَادَ أَنْ يَنْحَرَهُ وَ يَبِيعَ لَحْمَهُ
Rasool-Allahsaww said: ‘Do you know what this camel is saying?’ He said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’. Hesaww said: ‘It informed me that its owner has overworked it until when it is old, and nourished him, he want to slaughter it and sell its meat’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا جَابِرُ اذْهَبْ بِهِ إِلَى صَاحِبِهِ فَأْتِنِي بِهِ فَقُلْتُ لَا أَعْرِفُ صَاحِبَهُ قَالَ هُوَ يَدُلُّكَ
Then Rasool-Allahsaww said: ‘O Jabir! Go with it to its owner and come with him’. I said, ‘I do not recognise its owner’. Hesaww said: ‘It will point you’.
قَالَ فَخَرَجْتُ مَعَهُ حَتَّى انْتَهَيْتُ إِلَى بَنِي وَاقِفٍ فَدَخَلَ فِي زُقَاقٍ فَإِذَا بِمَجْلِسٍ فَقَالُوا يَا جَابِرُ كَيْفَ تَرَكْتَ رَسُولَ اللَّهِ وَ كَيْفَ تَرَكْتَ الْمُسْلِمِينَ قُلْتُ صَالِحُونَ وَ لَكِنْ أَيُّكُمْ صَاحِبُ هَذَا الْبَعِيرِ قَالَ بَعْضُهُمْ أَنَا فَقُلْتُ أَجِبْ رَسُولَ اللَّهِ ص قَالَ مَا لِي قَالَ اسْتَعْدَى عَلَيْكَ بَعِيرُكَ
He (the narrator) said, ‘I went out with it until I ended up to the clan of Waqif, and entered into an alleyway, and there was a gathering, and they said, ‘O Jabir! How did not you leave Rasool-Allahsaww, and how did you leave the Muslim’. I said, ‘They are well, but which one of you is the owner of this camel?’ One of them said, ‘I am’. I said, ‘Answer Rasool-Allahsaww’. He said, ‘What is the matter with me?’ I said, ‘Take care of your camel’.
قَالَ فَجِئْتُ أَنَا وَ هُوَ وَ الْبَعِيرُ إِلَى رَسُولِ اللَّهِ ص فَقَالَ إِنَّ بَعِيرَكَ أَخْبَرَنِي أَنَّكَ عَمِلْتَ عَلَيْهِ حَتَّى إِذَا أَكْبَرْتَهُ وَ أَدْبَرْتَهُ وَ أَهْزَلْتَهُ أَرَدْتَ نَحْرَهُ وَ بَيْعَ لَحْمِهِ قَالَ الرَّجُلُ قَدْ كَانَ ذَلِكَ يَا رَسُولَ اللَّهِ ص قَالَ بِعْهُ مِنِّي قَالَ بَلْ هُوَ لَكَ يَا رَسُولَ اللَّهِ قَالَ بَلْ بِعْهُ مِنِّي
He (Jabir) said, ‘I and he and the camel came to Rasool-Allahsaww. Hesaww said: ‘Your camel informed mesaww that you have made it work until when it is (now) old, and it is weak, you want to slaughter it and sell its meat?’ The man said, ‘That has been so, O Rasool-Allahsaww!’ Hesaww said: ‘Sell it to mesaww’. He said, ‘But, it is for yousaww (for free), O Rasool-Allahsaww!’ Hesaww said: ‘But, sell it to mesaww’.
فَاشْتَرَاهُ رَسُولُ اللَّهِ ص ثُمَّ ضَرَبَ عَلَى صَفْحَتِهِ فَتَرَكَهُ يَرْعَى فِي ضَوَاحِي الْمَدِينَةِ فَكَانَ الرَّجُلُ مِنَّا إِذَا أَرَادَ الرَّوْحَةَ وَ الْغَدْوَةَ مَنَحَهُ رَسُولُ اللَّهِ ص فَقَالَ جَابِرٌ رَأَيْتُهُ وَ قَدْ ذَهَبَ عَنْهُ دَبَرَهُ وَ صَلَحَ.
Rasool-Allahsaww bought it, then patted it and left it to pasture freely in the outskirts of Al Medina. The man from us, when he wanted the rest and the lunch, Rasool-Allahsaww gifted it. Jabir said, ‘I saw it, and its weakness was gone from it, and it was healthy’’.[80]
35- الْإِخْتِصَاصُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدٍ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا مَاتَ عَلِيُّ بْنُ الْحُسَيْنِ ع جَاءَتْ نَاقَةٌ لَهُ مِنَ الرَّعْيِ حَتَّى ضَرَبَتْ بِجِرَانِهَا الْقَبْرَ وَ تَمَرَّغَتْ عَلَيْهِ إِنَّ أَبِي كَانَ يَحُجُّ عَلَيْهَا وَ يَعْتَمِرُ وَ لَمْ يَقْرَعْهَا قَرْعَةً قَطُّ.
(The book) ‘Al Ikhtisas’ – From Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, and Muhammad Al barqy, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘When Ali Bin Al-Husayn-asws passed away, a she-camel of his-asws came from the pasture, until it struck itself by the grave and wallowed upon it. My-asws father-asws used to perform Hajj and Umrah upon it, and he-asws did not pain it with any pain at all!’’[81]
36- أَصْلٌ مِنْ أُصُولِ أَصْحَابِنَا عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: الشَّاةُ الْمُنْتَجَةُ بَرَكَةٌ.
An original from the originals of our companions, from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbat, from Ibn Fazzal,
‘From Al Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The reproductive sheep is a Blessing’’.[82]
37- الْكَافِي، عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو وَ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَمَلَ نُوحٌ ع فِي السَّفِينَةِ الْأَزْوَاجَ الثَّمَانِيَةَ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ ثَمانِيَةَ أَزْواجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ
(The book) ‘Al Kafi’ – From Muhammad Bin Abu Abdullah, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Ismail Al Jufy, and Abdul Kareem Bin Amro, and Abdul Hameed Bin Abu Al Daylam,
‘From Abu Abdullah-asws having said: ‘Noah-as carry eight pairs in the ship which Allah-azwj Mighty and Majestic Said: two from the sheep and two from the goats, [6:143] And (for) two from the camels and two from the cows, [6:144].
فَكَانَ مِنَ الضَّأْنِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ يُرَبِّيهَا النَّاسُ وَ الزَّوْجُ الْآخَرُ الضَّأْنُ الَّتِي تَكُونُ فِي الْجِبَالِ الْوَحْشِيَّةِ أُحِلَّ لَهُمْ صَيْدُهَا
There were two pairs from the sheep – a pair of domesticate sheep raised by the people, ad another pair of sheep which happens to be in the mountains, the wild. It was Permitted for them to hunt these.
وَ مِنَ الْمَعْزِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ يُرَبِّيهَا النَّاسُ وَ الزَّوْجُ الْآخَرُ الظِّبَاءُ الَّتِي تَكُونُ فِي الْمَفَاوِزِ
And from the goats, there were two pairs – a domesticated pair raised by the people, and another pair of antelopes which tend to be in the wilderness.
وَ مِنَ الْإِبِلِ اثْنَيْنِ الْبَخَاتِيُّ وَ الْعِرَابُ وَ مِنَ الْبَقَرِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ لِلنَّاسِ وَ الزَّوْجُ الْآخَرُ الْبَقَرَةُ الْوَحْشِيَّةُ وَ كُلُّ طَيْرٍ طَيِّبٍ وَحْشِيٍّ وَ إِنْسِيٍّ ثُمَّ غَرِقَتِ الْأَرْضُ.
And from the camels there were two – Al-Bukhaty and the Arabian. And from the cows there were two – a pair of domesticated ones for the people, and another pair of wild cows, and every bird, good and wild, and comforting. Then the land drowned’’.[83]
38- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ رَجُلٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِيَّاكُمْ وَ الْإِبِلَ الْحُمْرَ فَإِنَّهَا أَقْصَرُ الْإِبِلِ أَعْمَاراً.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from a man, from Ibn Abu Yafour,
‘From Abu Ja’far-asws. He (the narrator) said, ‘I heard him-asws saying: ‘Beware of the red camels, for these are camels of the shortest lifespan!’’[84]
39- الْكَافِي، عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ يَعْلَمُ النَّاسُ كُنْهَ حُمْلَانِ اللَّهِ لِلضَّعِيفِ مَا غَالَوْا بِبَهِيمَةٍ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Safwan Al Jammal who said,
‘Abu Abdullah-asws said: ‘If the people knew the reality of the carriers of Allah-azwj for the weak, they would not consider a beast as expensive’’.[85]
قَالَ النَّبِيُّ ص مَا أَنَا حَمَلْتُكُمْ وَ لَكِنَّ اللَّهَ حَمَلَكُمْ أَرَادَ إِفْرَادَهُ تَعَالَى بِالْمَنِّ عَلَيْهِمْ
The Prophet-saww said: ‘I-saww am not carrying you all, but Allah-azwj is Carrying you’ – intending Individuality of the Exalted with the Favour upon them.
وَ قِيلَ لَمَّا سَاقَ اللَّهُ إِلَيْهِ هَذِهِ الْإِبِلَ وَقْتَ حَاجَتِهِمْ كَانَ هُوَ الْحَامِلَ لَهُمْ عَلَيْهَا
And it is said, ‘When Allah-azwj Ushered this camel to him-saww for the time of their need, he-as was loading upon it for them’.
وَ قِيلَ كَانَ نَاسِياً لِيَمِينِهِ أَنَّهُ لَا يَحْمِلُهُمْ فَلَمَّا أَمَرَ لَهُمْ بِالْإِبِلِ قَالَ مَا أَنَا حَمَلْتُكُمْ وَ لَكِنَّ اللَّهَ حَمَلَكُمْ كَمَا قَالَ لِلصَّائِمِ الَّذِي أَفْطَرَ نَاسِياً اللَّهُ أَطْعَمَكَ وَ سَقَاكَ.
And it is said, ‘He-saww had forgotten his-saww oath that he-saww will not be carrying them. When He-saww ordered for the camels for them, he-saww said: ‘I-saww am not carrying you, but Allah-azwj is Carrying you’, like what is said to the fasting one who breaks, forgetting Allah-azwj, ‘I feed you and quench you’’.[86] (derogatory opinion)
40- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا لِأَنْفُسِكُمْ وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ فَإِنَّمَا يَحْمِلُ اللَّهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Fiyas Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is a Satan-la upon the peak (hump) of every camel, so utilise it, and humble it, and mentioned the Name of Allah-azwj, for it is a carrier of Allah-azwj’’.[87]
41- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ يَعْلَمُ الْحَاجُّ مَا لَهُ مِنَ الْحُمْلَانِ مَا غَالَى أَحَدٌ بِبَعِيرٍ.
(The book) ‘Al Kafi – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘If the pilgrim knew what is for him from the carrier, not one would consider a camel as expensive’’.[88]
42- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ اخْتَارَ مِنْ كُلِّ شَيْءٍ شَيْئاً اخْتَارَ مِنَ الْإِبِلِ النَّاقَةَ وَ مِنَ الْغَنَمِ الضَّائِنَةَ.
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Chose something from all things. He‑azwj Chose the she-camel from the camels, and the ram from the sheep’’.[89]
43- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ الْهَيْثَمِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصْفِ حَمَلَةِ الْكُرْسِيِّ أَحَدُهَا فِي صُورَةِ الثَّوْرِ وَ هُوَ سَيِّدُ الْبَهَائِمِ وَ لَمْ يَكُنْ فِي هَذِهِ الصُّوَرِ أَحْسَنُ مِنَ الثَّوْرِ وَ لَا أَشَدُّ انْتِصَاباً مِنْهُ حَتَّى اتَّخَذَ الْمَلَأُ مِنْ بَنِي إِسْرَائِيلَ الْعِجْلَ
Tafseer Ali Bin Ibrahim – From his father, from Is’haq Bin Al Heysam, from Sa’ad Bin Tareyf, from Al Asbagh who said,
‘Amir Al-Momineen-asws said: ‘In a description of bearers of the Chair: ‘One of them is in the image of the bull, and it is chief of the beasts, and there did not happen to be any more excellent than the bull in this image, nor any intensely erect than it, until the chiefs from the children of Israel took the calf.
فَلَمَّا عَكَفُوا عَلَيْهِ وَ عَبَدُوهُ مِنْ دُونِ اللَّهِ خَفَضَ الْمَلَكُ الَّذِي فِي صُورَةِ الثَّوْرِ رَأْسَهُ اسْتِحْيَاءً مِنَ اللَّهِ أَنْ عُبِدَ مِنْ دُونِ اللَّهِ شَيْءٌ يُشْبِهُهُ وَ تَخَوَّفَ أَنْ يَنْزِلَ بِهِ الْعَذَابُ الْخَبَرَ.
When they devoted to it and worshiped it from besides Allah-azwj, the Angel who was in the image of the bull lowered his head in embarrassment from Allah-azwj that something resembling him was being worshipped from besides Allah-azwj, and he feared that the Punishment might befall him’ – the Hadeeth’’.[90]
44- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيِّ عَنْ إِبْرَاهِيمَ بْنِ حَمَّادٍ النَّهَاوَنْدِيِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمُسْتَثْنَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ شُرَيْحٍ الْكِنْدِيِّ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ يَحْيَى بْنِ أَيُّوبَ عَنْ جَمِيلِ بْنِ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَكْرِمُوا الْبَقَرَ فَإِنَّهَا سَيِّدُ الْبَهَائِمِ مَا رَفَعَتْ طَرْفَهَا إِلَى السَّمَاءِ حَيَاءً مِنَ اللَّهِ عَزَّ وَ جَلَّ مُنْذُ عُبِدَ الْعِجْلُ.
(The book) ‘Al Illal’ – From Muhammad Bin Amro Bin Ali Al Basry, from Ibrahim Bin Hajjad Al Nahawandy, from Ahmad Bin Muhammad Al Mustasna, from Musa Bin Al-Hassan, from Ibrahim Bin Shureyh Al Kindy, from Muawiya Bin Wahad, from Yahya Bin Ayoub, from Jameel Bin Anas who said,
‘Honour the cow, for it is chief of the beasts. It has not raised its eyes towards the sky in embarrassment from Allah-azwj Mighty and Majestic since the calf was worshipped!’’[91]
45- الْعُيُونُ، وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع أَنَّهُ سَأَلَ رَجُلٌ مِنْ أَهْلِ الشَّامِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الثَّوْرِ مَا بَالُهُ غَاضٌّ طَرْفَهُ لَا يَرْفَعُ رَأْسَهُ إِلَى السَّمَاءِ
(The books) ‘Al Uyoun’ and ‘Al Illal’ – From Muhammad Bin Amro Bin Ali Al Basry, from muhammad Bin Abdullah Bin Ahmad Bin Jabalah, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws: ‘A man from the people of Syria asked Amir Al-Momineen-asws about the bull, ‘What is the matter is lowers its eyes, not raising its head towards the sky?’
قَالَ حَيَاءً مِنَ اللَّهِ عَزَّ وَ جَلَّ لَمَّا عَبَدَ قَوْمُ مُوسَى الْعِجْلَ نَكَسَ رَأْسَهُ
He-asws said: ‘In shame from Allah-azwj Mighty and Majestic when the people of Musa-as worshipped the calf, it lowered its head’.
وَ سَأَلَهُ مَا بَالُ الْمَاعِزِ مُفَرْقَعَةُ الذَّنَبِ بَادِيَةُ الْحَيَاءِ وَ الْعَوْرَةِ
And he asked him-asws, ‘What is the matter the goat is of cut tail, exposing the shame and the private part?’
فَقَالَ لِأَنَّ الْمَاعِزَ عَصَتْ نُوحاً ع لَمَّا أُدْخِلَتِ السَّفِينَةَ فَدَفَعَهَا فَكَسَرَ ذَنَبَهَا وَ النَّعْجَةُ مَسْتُورَةُ الْحَيَاءِ وَ الْعَوْرَةِ لِأَنَّ النَّعْجَةَ بَادَرَتْ بِالدُّخُولِ إِلَى السَّفِينَةِ فَمَسَحَ نُوحٌ ع يَدَهُ عَلَى حَيَائِهَا وَ ذَنَبِهَا فَاسْتَوَتِ الْأَلْيَةُ.
He-asws said: ‘Because the goat disobeyed Noah-as when it was entering the ship. So, Noah-as pushed it, and it’s tail broke; and the ewe is covered of the shame and the private part, because the ewe rushed to enter into the ship, so Noah-as wiped his-as hand upon it’s shame and its tail, so it’s buttock was evened’’.[92]
46- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ رَسُولُ اللَّهِ ص وَ قَدْ سُئِلَ عَنِ الْإِبِلِ فَقَالَ أَعْنَانُ الشَّيَاطِينِ لَا تُقْبِلُ إِلَّا مُوَلِّيَةً وَ لَا تُدْبِرُ إِلَّا مُوَلِّيَةً وَ لَا يَأْتِي نَفْعُهَا إِلَّا مِنْ جَانِبِهَا الْأَشْأَمِ.
(The book) ‘Al Majazat Al Nabawiya’ –
‘Rasool-Allah-saww said, and he-saww had been asked about the camel, so he-saww said: ‘The reins of Satans-la. It does not come except it turns around, nor does it turn back except turning around, nor does its benefit come except from its left side’’.[93]
47- الْمَجَازَاتُ، قَالَ ص لَا تَسُبُّوا الْإِبِلَ فَإِنَّهَا رَقُوءُ الدَّمِ.
(The book) ‘Al Majazaat’ –
‘He-saww said: ‘Do not be reviling the camel for it is a saver of the blood’ (given as wergild)’’.[94]
48- الدُّرُّ الْمَنْثُورُ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: امْتَنَعَتْ عَلَى نُوحٍ الْمَاعِزَةُ أَنْ تَدْخُلَ السَّفِينَةَ فَدَفَعَهَا فِي ذَنَبِهَا فَمِنْ ثَمَّ انْكَسَرَ ذَنَبُهَا فَصَارَ مَعْقُوفاً وَ بَدَا حَيَاؤُهَا وَ مَضَتِ النَّعْجَةُ حَتَّى دَخَلَتْ فَمَسَحَ عَلَى ذَنَبِهَا فَسَتَرَ حَيَاءَهَا.
(The non-Shia book) Al Durr Al Mansour – from Zayd Bin Sabit who said,
‘The goat refused unto Noah-as in entering the ship, so he-as pushed it in its tail. From then, it’s tail broke, and it became crooked and it’s shame was manifested, while the ewe went until it entered, he-as wiped upon its tail, and it’s shame was covered’’.[95] (From a non-Shia source)
49- الدَّلَائِلُ لِلطَّبَرِيِّ، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ أَبِي الْحَسَنِ الْكَرْخِيِّ عَنِ الْحَسَنِ بْنِ عِمْرَانَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: خَرَجْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَى مَكَّةَ فَبَلَغْنَا الْأَبْوَاءَ فَإِذَا غَنَمٌ وَ نَعْجَةٌ قَدْ تَخَلَّفَتْ عَنِ الْقَطِيعِ وَ هِيَ تَثْغُو ثُغَاءً شَدِيداً وَ تَلْتَفِتُ إِلَى سَخْلَتِهَا تَثْغُو وَ تَشْتَدُّ فِي طَلَبِهَا فَكُلَّمَا قَامَتِ السَّخْلَةُ ثَغَتِ النَّعْجَةُ فَتَتْبَعُهَا السَّخْلَةُ
(The book) ‘Al Dalaail’ of Al Tabari – From Al Abbas Bin marouf, from Abu Al-Hassan Al Karkhy, from Al-Hassan Bin Imran, from Zur’ah, from Sama’at, from Abu Baseer who said,
‘I went out with Ali-asws Bin Al-Husayn-asws to Makkah. We reached Al-Abwa, and there were sheep, and an ewe had lagged behind from the flock, and it was bleating with intense bleating and turned to it’s lamb bleating and was intense in its search. Every time the lamb paused; the ewe bleated. So the lamb followed it.
فَقَالَ يَا أَبَا بَصِيرٍ تَدْرِي مَا تَقُولُ النَّعْجَةُ لِسَخْلَتِهَا فَقُلْتُ لَا وَ اللَّهِ مَا أَدْرِي
He-asws said: ‘O Abu Baseer! Do you know what the ewe is saying to it’s lamb?’ I said, ‘No, by Allah-azwj! I don’t know’.
فَقَالَ إِنَّهَا تَقُولُ الْحَقِي بِالْغَنَمِ فَإِنَّ أُخْتَكَ عَامَ أَوَّلٍ تَخَلَّفَتْ فِي هَذَا الْمَوْضِعِ فَأَكَلَهَا الذِّئْبُ.
He-asws said: ‘It is saying, ‘Join up with the sheep, for your sister had lagged behind last year in this place, and the wolf had devoured her’’.[96]
باب 3 البحيرة و أخواتها
CHAPTER 3 – AL BAHEIRA AND IT’S COUNTERPARTS
الآيات
The Verses –
المائدة ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَ لا سائِبَةٍ وَ لا وَصِيلَةٍ وَ لا حامٍ وَ لكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَ أَكْثَرُهُمْ لا يَعْقِلُونَ
(Surah) Al Maidah – Allah did not Make (the ritual of freeing) a Baheira, nor a Sa’iba, nor a Wasila, nor Haam (sacrificial animals), but those who are committing Kufr are fabricating the lie upon Allahazwj, and most of them are not understanding [5:103].
تفسير
(Forbidden) Tafseer (opinionated)
ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ قال الطبرسي رحمه الله يريد ما حرمها على ما حرمها أهل الجاهلية و لا أمر بها
Allah did not Make (the ritual of freeing) a Baheira [5:103] – Al Tabarsee, may Allah-azwj have Mercy on him, said, ‘He-azwj Meant that He-azwj did not Prohibit it based upon what the people of the pre-Islamic period had prohibited, nor did He-azwj Command with it.
و البحيرة هي الناقة التي كانت إذا نتجت خمسة أبطن و كان آخرها ذكرا بحروا أذنها و امتنعوا من ركوبها و نحرها و لا تطرد عن ماء و لا تمنع من مرعى فإذا لقيها المعيي لم يركبها عن الزجاج
And Al-Baheira, it is the she-camel which, when it resulted in five bellies (births), and the last of it was a male, they would slit its ears and would refuse from riding it, and sacrificing it, nor expel it from water, nor prevent from the pasture. When a tired one met it, would not ride it – from Al-Zajaj.
و قيل إنهم كانوا إذا نتجت الناقة خمسة أبطن نظروا في البطن الخامس فإن كان ذكرا نحروه فأكله الرجال و النساء جميعا و إن كانت أنثى شقوا أذنها فتلك البحيرة
And it is said, ‘When the she-camel resulted in five pregnancies (births), they would look into the fifth belly (birth). If it was a male, they would sacrifice it. The men and the women would all eat it. And if it was a female, they would slit it’s ears. So that is Al Baheira.
ثم لا يجز لها وبر و لا يذكر عليها اسم الله إن ذكيت و لا يحمل عليها و حرم على النساء أن يذقن من لبنها شيئا و لا أن ينتفعن بها و كان لبنها و منافعها للرجال خاصة دون النساء حتى تموت فإذا ماتت اشترك الرجال و النساء في أكلها عن ابن عباس
Then neither would its fur be allowed, nor would the Name of Allah-azwj be mentioned upon it if purified, nor would it be loaded upon, and it would be forbidden unto the women that they taste anything from its milk, nor for them to benefit by it, while it’s milk and it’s benefits would be for the men in particular, besides the women, until it dies. So when it dies, the men and the women participate in eating it – from Ibn Abbas.
و قيل إن البحيرة بنت السائبة عن محمد بن إسحاق
And it is said that Al-Baheira is a daughter of Al-Sa’iba – from Muhammad Bin Is’haq.
وَ لا سائِبَةٍ و هي ما كانوا يسيبونها فإن الرجل إذا نذر لقدوم من سفر أو لبرء من علة و ما أشبه ذلك فقال ناقتي سائبة فكانت كالبحيرة في أن لا ينتفع بها و أن لا تخلأ عن ماء و لا تمنع من رعى عن الزجاج و علقمة.
nor a Sa’iba [5:103] – and it is what they were forsaking, for when the man vowed to arrive from a journey, or to be cured from an illness and what resembles that, he said, ‘My she-camel is ‘Sa’iba’. So it would become like Al Baheira regarding that it would no longer be benefitted with, and even if it would be taken away from the water nor prevented from pastures – from Al-Zajaj and Alqamah.
و قيل هي التي تسيب للأصنام أي تعتق لها و كان الرجل يسيب من ماله ما يشاء فيجيء به إلى السدنة و هم خدمة آلهتهم فيطعمون من لبنها أبناء السبيل و نحو ذلك عن ابن عباس و ابن مسعود
And it is said, ‘It is which was abandoned for the idols, i.e., freed for these, and the man used to abandon from his wealth whatever he so desired, so he would come with it to Al Sadnah, and they were the servants of their gods. They would feed the travellers from its milk, and approximate to that’ – from Ibn Abbas and Ibn Masoud.
و قيل إن السائبة هي الناقة إذا تابعت بين عشر إناث ليس فيهن ذكر سيبت فلم يركبوها و لم يجزوا وبرها و لا يشرب لبنها إلا ضيف فما نتجت بعد ذلك من أنثى شق أذنها ثم يخلى سبيلها مع أمها و هي البحيرة عن محمد بن إسحاق
And it is said, ‘The Sa’iba, it is the she-camel, when she was followed between ten females, there not being any male among them, she would be abandoned. So they would not be riding her, and would not be allowing her fur, nor drink her milk, except for a guest. Whatever resulted after that from a female, they would slit it’s ears, then free it’s way with its mother, and it is Al-Baheira – from Muhammad Bin Is’haq.
وَ لا وَصِيلَةٍ و هي في الغنم كانت الشاة إذا ولدت أنثى فهي لهم و إذا ولدت ذكرا جعلوه لآلهتهم فإن ولدت ذكرا و أنثى قالوا وصلت أخاها فلم يذبحوا الذكر لآلهتهم عن الزجاج
nor a Wasila [5:103] – And it is regarding the sheep. When the sheep gave birth to a female, it would be for them, and when it gave birth to a male, they would make it to be for their gods. If it gave birth to a male and a female, they would say, ‘Her brother has arrived!’ So they would not slaughter the make for their gods – from Al Zajaj.
و قيل كانت الشاة إذا ولدت سبعة أبطن فإن كان السابع جديا ذبحوه لآلهتهم و لحمه للرجال دون النساء و إن كان عناقا استحيوها و كانت من عرض الغنم و إن ولدت في البطن السابع جديا و عناقا قالوا إن الأخت وصلت أخاها محرمة علينا فحرما جميعا و كانت المنفعة و اللبن للرجال دون النساء عن ابن مسعود و مقاتل
And it is said, ‘It was so that when the sheep gave birth to seven bellies (calves), so if the seventh was a male, they would slaughter it for their gods, and it’s meat would be for the men besides the women; and if it was female, they would let it live, and it would be from the displays of the flock; and if she gave birth in her seventh pregnancy to a male and a female, they would say, ‘The sister has arrived to her brother. It is prohibited unto us!’ So they would prohibit it all, and the benefits, and the milk would be for the men besides the women – from Ibn Masoud and Muqatil.
و قيل الوصيلة الشاة إذا أتأمت عشر إناث في خمسة أبطن ليس فيها ذكر جعلت وصيلة فقالوا قد وصلت فكان ما ولدت بعد ذلك للذكور دون الإناث عن محمد بن إسحاق
And it is said, ‘Al Wasila’ is the sheep is mated with ten females in five pregnancies, there not being any male among these, would be made to be ‘Wasila’. They would say, ‘It has arrived (wasilat)’. So whatever was born after that would be for the males besides the females – from Muhammad Bin Is’haq.
وَ لا حامٍ و هو الذكر من الإبل كانت العرب إذا نتجت من صلب الفحل عشرة أبطن قالوا قد حمى ظهره فلا يحمل عليه و لا يمنع من ماء و لا من مرعى عن ابن عباس و ابن مسعود و غيرهما
nor Haam [5:103] – and it is the male from the camels. Whenever the Arabs obtained ten births from the loins of the stallion, they would say, ‘His back is protected’. So it would neither be loaded upon, nor prevented from water, nor from pastures – from Ibn Abbas and Ibn Masoud and others.
و قيل إنه الفحل إذا لقح ولد ولده قيل حمى ظهره فلا يركب عن الفراء.
And it is said, ‘It is the stallion when it impregnates its young one. It would be said, ‘It’s back is protected, so it would not be ridden’ – from Al Fara’a.
أعلم الله أنه لم يحرم من هذه الأشياء شيئا قال المفسرون
Know that Allah-azwj had not Prohibited anything from these things. The interpreters said:
رَوَى ابْنُ عَبَّاسٍ عَنِ النَّبِيِّ ص أَنَّ عَمْرَو بْنَ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ كَانَ قَدْ مَلَكَ مَكَّةَ وَ كَانَ أَوَّلَ مَنْ غَيَّرَ دِينَ إِسْمَاعِيلَ فَاتَّخَذَ الْأَصْنَامَ وَ نَصَبَ الْأَوْثَانَ وَ بَحَرَ الْبَحِيرَةَ وَ سَيَّبَ السَّائِبَةَ وَ وَصَلَ الْوَصِيلَةَ وَ حَمَى الْحَامِيَ.
It is reported by Ibn Abbas, from the Prophet-saww: ‘Amro Bin Luhayy Bin Qama’ah Bin Khindif had ruled Makkah, and he was the first one to change the religion of Ismail-as. He took the idols, and installed the images (of worship), and slit (ears of) Al-Baheira, and abandoned Al-Sa’iba, and connected (fed) Al-Wasilah, and protected the Haam’’.
قَالَ رَسُولُ اللَّهِ ص فَلَقَدْ رَأَيْتُهُ فِي النَّارِ تُؤْذِي أَهْلَ النَّارِ رِيحُ قُصْبِهِ.
Rasool-Allah-saww said: ‘I-saww had seen it in the Fire (Hell), harming the people of the Fire with the smell of it’s reed’’.
و يروى يجر قصبه في النار
And it is reported, ‘It’s reed would be dragged into the Fire’.
وَ لكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ أي يكذبون على الله بادعائهم أن هذه الأشياء من فعل الله أو أمره وَ أَكْثَرُهُمْ لا يَعْقِلُونَ خص الأكثر بأنهم لا يعقلون لأنهم أتباع فهم لا يعقلون أن ذلك كذب و افتراء كما يعقله الرؤساء
but those who are committing Kufr are fabricating the lie upon Allah, – i.e., they are belying upon Allah-azwj by their claims that these things are from the Dees of Allah-azwj or His-azwj Command – and most of them are not understanding [5:103] – He-azwj Singled out most of them, due to their not understanding, because they are follower and are not using their intellect that, that is a lie and a fabrication, like what the chiefs understood.
و قيل إن معناه أن أكثرهم لا يعقلون ما حرم عليهم و ما حلل لهم يعني أن المعاند هو الأقل منهم.
And it is said, ‘It’s meaning it that most of them are not understanding what is Prohibited unto them and what is Permissible for them, meaning that the obstinate one is the least of them’’.
1- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَ لا سائِبَةٍ وَ لا وَصِيلَةٍ وَ لا حامٍ قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ إِذَا وَلَدَتِ النَّاقَةُ وَلَدَيْنِ فِي بَطْنٍ وَاحِدٍ قَالُوا وَصَلَتْ فَلَا يَسْتَحِلُّونَ ذَبْحَهَا وَ لَا أَكْلَهَا
(The book) ‘Ma’any Al Akhbar’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws, regarding Words of Allah-azwj Mighty and Majestic: Allah did not Make (the ritual of freeing) a Baheira, nor a Sa’iba, nor a Wasila, nor Haam [5:103]. He-asws said: ‘The people of the pre-Islamic period, whenever the she-camel gave birth to two calves in one pregnancy, they would say, ‘It has arrived (wasalat)’, so they were not permitting to slaughter it, nor eating it.
وَ إِذَا وَلَدَتْ عَشْراً جَعَلُوهَا سَائِبَةً وَ لَا يَسْتَحِلُّونَ ظَهْرَهَا وَ أَكْلَهَا وَ الْحَامُ فَحْلُ الْإِبِلِ لَمْ يَكُونُوا يَسْتَحِلُّونَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُ لَمْ يَكُنْ يُحَرِّمُ شَيْئاً مِنْ ذَا.
And when ten were born, they would make it to be a Sa’iba, not permitting it’s back and eating it. And the Haam is the stallion of the camel. They were not legalising it. So, Allah-azwj Mighty and Majestic Revealed that He-azwj had not Prohibited anything from that’’.[97]
2- الْمَعَانِي، وَ قَدْ رُوِيَ أَنَّ الْبَحِيرَةَ النَّاقَةُ إِذَا نُتِجَتْ خَمْسَةَ أَبْطُنٍ فَإِنْ كَانَ الْخَامِسُ ذَكَراً نَحَرُوهُ فَأَكَلَهُ الرِّجَالُ وَ النِّسَاءُ وَ إِنْ كَانَ الْخَامِسُ أُنْثَى بَحَرُوا أُذُنَهَا أَيْ شَقُّوهُ وَ كَانَتْ حَرَاماً عَلَى النِّسَاءِ وَ الرِّجَالِ لَحْمُهَا وَ لَبَنُهَا فَإِذَا مَاتَتْ حَلَّتْ لِلنِّسَاءِ
(The book) ‘Al Ma’any’ –
And it has been reported that Al-Baheira is the she-camel when she results in five pregnancies. If the fifth were to be a male, they would slaughter it and men, and the women would eat it. And if the fifth were to be a female, they would slit it’s ears, i.e., cut it, and its meat and its milk would be forbidden unto the women and the men. So, when it died, it would be permissible for the women.
وَ السَّائِبَةُ الْبَعِيرَةُ يُسَيَّبُ بِنَذْرٍ يَكُونُ عَلَى الرِّجَالِ إِنْ سَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ مَرَضٍ أَوْ بَلَّغَهُ مَنْزِلَهُ أَنْ يَفْعَلَ ذَلِكَ
And Al-Sa’iba is the camel abandoned for a vow happening to be upon them men, that Allah-azwj Mighty and Majestic would Keep him said from an illness, or Make him reach his house, if he were to do that.
وَ الْوَصِيلَةُ مِنَ الْغَنَمِ كَانَ إِذَا وَلَدَتِ الشَّاةُ سَبْعَةَ أَبْطُنٍ فَإِنْ كَانَ السَّابِعُ ذَكَراً ذُبِحَ وَ أَكَلَ مِنْهُ الرِّجَالُ وَ النِّسَاءُ وَ إِنْ كَانَتْ أُنْثَى تُرِكَتْ فِي الْغَنَمِ وَ إِنْ كَانَ ذَكَراً وَ أُنْثَى قَالُوا وَصَلَتْ أَخَاهَا فَلَمْ تُذْبَحْ وَ كَانَ لُحُومُهَا حَرَاماً عَلَى النِّسَاءِ إِلَّا أَنْ يَكُونَ يَمُوتُ مِنْهَا شَيْءٌ فَيَحِلُّ أَكْلُهَا لِلرِّجَالِ وَ النِّسَاءِ
And Al-Waseela is from the sheep. It was so that whenever the sheep gave birth to seven pregnancies, if the seventh was a male, it would be slaughtered and eaten from by the men and the women, and if it was a female, it would be left among the flock, and if it was a male and a female, they would say, ‘Its sister has arrived!’ So, they would not slaughter it, and its meat would be forbidden unto the women, except it something from these happened to die, so it would be permissible for the men and the women to eat it.
وَ الْحَامُ الْفَحْلُ إِذَا رُكِبَ وَلَدُ وَلَدِهِ قَالُوا حَمَى ظَهْرَهُ
And Al Haam is the stallion when it’s calf rides (copulates with its child). They would say, ‘It’s back is protected (Hammy).
وَ قَدْ يُرْوَى أَنَّ الْحَامَ هُوَ مِنَ الْإِبِلِ إِذَا نُتِجَ عَشَرَةَ أَبْطُنٍ قَالُوا قَدْ حَمَى ظَهْرَهُ فَلَا يُرْكَبُ وَ لَا يُمْنَعُ مِنْ كَلَإٍ وَ لَا مَاءٍ.
And it has been reported that Al-haam, it is from the camels, when it results in ten pregnancies. They said, ‘It’s back is protected’. So he would neither ride, nor prevent from the feed, nor water’’.[98]
3- الْعَيَّاشِيُّ، عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْبَحِيرَةُ إِذَا وَلَدَتْ [وَ] وَلَدَ وَلَدُهَا بُحِرَتْ.
Al Ayyashi – from Ammar Bin Abu Al Ahwas who said,
‘Abu Abdullah-asws said: ‘Al-Baheira is when she gave birth, and her calf gave birth, so she would be slit (ears)’’.[99]
تفسير علي بن إبراهيم، و أما قوله ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَ لا سائِبَةٍ وَ لا وَصِيلَةٍ وَ لا حامٍ فإن البحيرة كانت إذا وضعت الشاة خمسة أبطن ففي السادسة قالت العرب قد بحرت فجعلوها للصنم و لا تمنع ماء و لا مرعى
Tafseer Ali Bin Ibrahim – ‘And as for His-azwj Words: Allah did not Make (the ritual of freeing) a Baheira, nor a Sa’iba, nor a Wasila, nor Haam [5:103], the Baheira happened when the sheep gave birth to five pregnancies, so in the sixth, the Arabs said, ‘She is to be slit’, so they made it to be for the idol and neither prevented the water nor the pasture.
و الوصيلة إذا وضعت الشاة خمسة أبطن ثم وضعت في السادسة جديا و عناقا في بطن واحد جعلوا الأنثى للصنم و قالوا وصلت أخاها و حرموا لحمها على النساء
And Al Wasila is when the sheep gave birth for five pregnancies, then she gave birth to a male and a female during the sixth in one pregnancy, they made the female to be for the idol and said, ‘Her brother has arrived (Wasalat), and they forbad it’s meat unto the women.
و الحام كان إذا كان الفحل من الإبل جد الجد قالوا حمى ظهره و سموه حام فلا يركب و لا يمنع ماء و لا مرعى و لا يحمل عليه شيء
And Al Haam happened when the stallion was from the camel was a grandparent of the male, they would say, ‘It’s back is protected’, and they named it as ‘Haam’. So it would neither be ridden, nor prevented water, nor pasture, nor loaded upon with anything.
فرد الله عليهم فقال ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ إلى قوله وَ أَكْثَرُهُمْ لا يَعْقِلُونَ.
So Allah-azwj Rebutted upon them. He-azwj Said: Allah did not Make (the ritual of freeing) a Baheira, – up to His-azwj Words: and most of them are not understanding [5:103]’’. (An opinion)
باب 4 نادر في ركوب الزوامل و الجلالات
CHAPTER 4 – MISCELLANEOUS REGARDING RIDING THE WATER-CARRIER (CAMELS) AND THE EXCRETA EATING (CAMELS)
1- الْمَكَارِمُ، نَهَى رَسُولُ اللَّهِ ص عَنِ الْإِبِلِ الْجَلَّالَةِ أَنْ يُؤْكَلَ لُحُومُهَا وَ أَنْ يُشْرَبَ لَبَنُهَا وَ لَا يُحْمَلُ عَلَيْهَا الْأُدْمُ وَ لَا يَرْكَبُهَا النَّاسُ حَتَّى تَعَلَّفَتْ أَرْبَعِينَ لَيْلَةً.
(The Book) ‘Al Makarim’ –
‘Rasool-Allah-saww forbade from the excreta-eating camels to eat it’s meat, and to drink it’s milk, and not to load the skins upon it, nor should the people ride it until it has been fed fodder for forty nights’’.[100]
بيان سيأتي حكم أكل لحوم الجلالات و شرب ألبانها و أما النهي عن ركوبها و الحمل عليها فكأنه على الكراهية و إنما ذكر الأصحاب كراهة الحج على الإبل الجلالة مَا رَوَاهُ الشَّيْخُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: يُكْرَهُ الْحَجُّ وَ الْعُمْرَةُ عَلَى الْإِبِلِ الْجَلَّالاتِ.
Explanation: I (Majlisi) shall be coming with a ruling of eating the meat of the excreta-eating camels and drinking their milks, and as for the prohibition from riding it and loading upon it, it is as if it is upon the dislike, and rather the companions have mentioned disliking performance of the Hajj upon the excreta-eating camel.
قال في المنتهى يكره الحج و العمرة على الإبل الجلالات و هي التي تتغذى بعذرة الإنسان خاصة لأنها محرمة فيكره الحج عليها و يدل عليه
He said in ‘Al Muntaha’, ‘The Hajj and the Umrah are dislike upon the excreta-eating camel, and it is which feeds on the excreta of the human beings especially, because it is forbidden, so the Hajj upon it is disliked, and it is evidenced upon by what is reported by the Sheykh, from Is’haq in Ammar, from Ja’far-asws, from his-asws father-asws that Ali-asws said: ‘The Hajj and the Umrah are dislike upon the excreta-eating camels’’.
2- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَكِبَ زَامِلَةً ثُمَّ وَقَعَ مِنْهَا فَمَاتَ دَخَلَ النَّارَ.
(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘One who rides a water-carrier camel, then falls from it and dies, would enter the Fire’’.[101]
باب 5 آداب الحلب و الرعي و فيه بعض النوادر
CHAPTER 5 – ETTIQUETTES OF MILKING AND THE GRAZING, AND IN IT ARE SOME MISCELLANEOUS
1- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ أَنَّ رَجُلًا حَلَبَ عِنْدَ النَّبِيِّ ص نَاقَةً فَقَالَ النَّبِيُّ ص دَعْ دَاعِيَ اللَّبَنِ يَقُولُ أَبْقِ فِي الضَّرْعِ شَيْئاً لَا تَسْتَوْعِبْهُ كُلَّهُ فِي الْحَلْبِ فَإِنَّ الَّذِي تُبْقِيهِ بِهِ يَدْعُو مَا فَوْقَهُ مِنَ اللَّبَنِ وَ يُنْزِلُهُ وَ إِذَا اسْتَقْصَى كُلَّ مَا فِي الضَّرْعِ أَبْطَأَ عَلَيْهِ الدَّرُّ بَعْدَ ذَلِكَ.
(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Ubeyd Al Qasim Bin Sallam, raising it,
‘A man milked a she-camel in the presence of the Prophet-saww. The Prophet-saww said: ‘A claimant claimed that the milks says, ‘Let something remain in the udder’. Do not take all of it during the milking, for that which remains in it would call whatever milk is above it and descend it, and when you take all what is in the udder, the flow would be delayed upon it after that’’.[102]
2- الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص نَظِّفُوا مَرَابِضَ الْغَنَمِ وَ امْسَحُوا رُغَامَهُنَّ فَإِنَّهُنَّ مِنْ دَوَابِّ الْجَنَّةِ.
(The book) ‘Al Mahasin’ – from one of our companions, raising it, said,
‘Rasool-Allah-saww said: ‘Clean up the sheep pens and wipe off their (nose) mucus, for these are from the animals of Paradise’’.[103]
3- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ رَفَعَهُ قَالَ رَسُولُ اللَّهِ ص امْسَحُوا رُغَامَ الْغَنَمِ وَ صَلُّوا فِي مُرَاحِهَا فَإِنَّهَا دَابَّةٌ مِنْ دَوَابِّ الْجَنَّةِ.
And from him, from his father, from Suleyman Al Ja’fari, raising it,
‘Rasool-Allah-saww said: ‘Wipe off the (nose) mucus of the sheep and pray Salat in their pens, these it is an animal from the animals of Paradise’’.[104]
4- الْكَافِي، عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نَظِّفُوا مَرَابِضَهَا وَ امْسَحُوا رُغَامَهَا.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Al-Hassan Bin Ali, from Ubeys Bin Hisham, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww: ‘Clean up their (sheep) pens and wipe off their (nose) mucus!’’[105]
5- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ كَيْفَ كَانَ يَعْلَمُ قَوْمُ لُوطٍ أَنَّهُ قَدْ جَاءَ لُوطاً رِجَالٌ فَقَالَ كَانَتِ امْرَأَتُهُ تَخْرُجُ فَتُصَفِّرُ فَإِذَا سَمِعُوا التَّصْفِيرَ جَاءُوا فَلِذَلِكَ كُرِهَ التَّصْفِيرُ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad, from Muhammad Bin Al-Husayn, from Al-Hassan Bin Mahboub, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘How did the people of Lut-as know that men had come to (see) Lut-as?’ He-asws said: ‘His-as wife went out and whistled. When they heard the whistling, they came. So, for that (reason), the whistling is disliked’’.[106]
6- الْمَحَاسِنُ، عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَا تُصَفِّرْ بِغَنَمِكَ ذَاهِبَةً وَ انْعِقْ بِهَا رَاجِعَةً.
(The book) ‘Al Mahasin’ – From Bakr Bin Salih, from Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying: ‘Do not whistle with your sheep going (to pastures), and usher them while returning’’.[107]
باب 6 علل تسمية الدواب و بدء خلقها
CHAPTER 6 – REASON FOR THE NAMING OF THE ANIMALS ‘AL DAWWAB’ AND BEGINNING OF THEIR CREATION
1- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي جَوَابِ مَا سَأَلَ الْيَهُودِيُّ إِنَّمَا قِيلَ لِلْفَرَسِ إِجِدْ لِأَنَّ أَوَّلَ مَنْ رَكِبَ الْخَيْلَ قَابِيلُ يَوْمَ قَتَلَ أَخَاهُ هَابِيلَ وَ أَنْشَأَ يَقُولُ
| أَجِدِ الْيَوْمَ وَ مَا | تَرَكَ النَّاسُ دَماً |
فَقِيلَ لِلْفَرَسِ إِجِدْ لِذَلِكَ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad, from Al Kulayni, from Allan, by his chain, raising it, said,
‘Amir Al-Momineen-asws said in answer to what the Jew had asked: ‘But rather it is said for the horse ‘Ijd’, because the first one to ride the horse was Qabeel-la on the day he-la had killed his-la brother-as Habeel-as, and he-la had prosed (a couplet) saying, ‘I-la find (Ajid) today and people have no blood left’. So it was said for the horse, ‘Ajid’, for that (reason).
وَ إِنَّمَا قِيلَ لِلْبَغْلِ عَدْ لِأَنَّ أَوَّلَ مَنْ رَكِبَ الْبَغْلَ آدَمُ ع وَ ذَلِكَ كَانَ لَهُ ابْنٌ يُقَالُ لَهُ مَعَدٌ وَ كَانَ عَشُوقاً لِلدَّوَابِّ وَ كَانَ يَسُوقُ بِآدَمَ ع
And rather it is said for the mule, ‘Ad’, because the first one to ride the mule was Adam-as, and that is because there was a son for him-as called Ma’ad, and he had the love for the animals, and he used to usher with Adam-as (for pasturing).
فَإِذَا تَقَاعَسَ الْبَغْلُ نَادَى يَا مَعَدُ سُقْهَا فَأَلِفَتِ الْبَغْلَةُ اسْمَ مَعَدٍ فَتَرَكَ النَّاسُ مَعَدَ وَ قَالُوا عَدْ
When the mule slackened, he-as called out: ‘O Ma’ad, water it!’ So the name ‘Ma’ad’ was attracted to the mule. The people neglected ‘Ma’ad’ and said, ‘Ad’.
وَ إِنَّمَا قِيلَ لِلْحِمَارِ حَرِّ لِأَنَّ أَوَّلَ مَنْ رَكِبَ الْحِمَارَ حَوَّاءُ وَ ذَلِكَ أَنَّهُ كَانَ لَهَا حِمَارَةٌ وَ كَانَتْ تَرْكَبُهَا لِزِيَارَةِ قَبْرِ وَلَدِهَا هَابِيلَ فَكَانَتْ تَقُولُ فِي مَسِيرِهَا وَا حَرَّاهْ فَإِذَا قَالَتْ هَذِهِ الْكَلِمَاتِ سَارَتِ الْحِمَارَةُ وَ إِذَا أَمْسَكَتْ تَقَاعَسَتْ فَتَرَكَ النَّاسُ ذَلِكَ وَ قَالُوا حَرِّ.
And rather it is said to the donkey ‘Harr!’, because the first one to ride the donkey was Hawwa-as, and that is because there was a donkey for her-as, and she-as used to ride it for visiting the grave of her-as son-as Habeel-as. She-as was saying during her-as travel: ‘Wa Harra!’ When she-as said this phase, the donkey travelled, and when she-as withheld, it slackened. So the people left that and said, ‘Harra’’.[108]
2- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ عُبْدُوسِ بْنِ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ أَوَّلُ مَنْ رَكِبَ الْخَيْلَ إِسْمَاعِيلُ وَ كَانَتْ وَحْشِيَّةً لَا تُرْكَبُ فَحَشَرَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى إِسْمَاعِيلَ مِنْ جَبَلِ مِنًى وَ إِنَّمَا سُمِّيَتِ الْخَيْلَ الْعِرَابَ لِأَنَّ أَوَّلَ مَنْ رَكِبَهَا إِسْمَاعِيلُ.
(The book) ‘Al Ilal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd, from Ubdous Bin Abu Ubeyday who said,
‘I heard Al-Reza-asws saying: ‘The first one to ride the horse was Ismail-as, and it was wild, not having been ridden. Allah-azwj Mighty and Majestic Gathered it from a mountain of Mina, and rather the horse was named ‘Al-Irab’ because the first one to ride it was Ismail-as (who was an Arab)’’.[109]
3- أَمَانُ الْأَخْطَارِ، ذَكَرَ مُحَمَّدُ بْنُ صَالِحٍ مَوْلَى جَعْفَرِ بْنِ سُلَيْمَانَ فِي كِتَابِ نَسَبِ الْخَيْلِ فِي حَدِيثٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ إِسْمَاعِيلَ ع لَمَّا بَلَغَ أَخْرَجَ اللَّهُ لَهُ مِنَ الْبَحْرِ مِائَةَ فَرَسٍ فَأَقَامَتْ تَرْعَى بِمَكَّةَ مَا شَاءَ اللَّهُ ثُمَّ أَصْبَحَتْ عَلَى بَابِهِ فَرَسَنَهَا وَ أَنْتَجَهَا وَ رَكِبَهَا.
(The book) ‘Aman Al Akhtar’ – It is mentioned by Muhammad Bin Salih, slave of Ja’far Bin Suleyman in the book ‘Nasab Al Kheyl’, in a Hadeeth from Ibn Abbas,
‘When Ismail-as was an adult, Allah-azwj Brought out one hundred horses for him-as from the sea. He-as stayed pasturing at Makkah for as long as Allah-azwj so Desired. Then a horse came at his-as door, so he-as reined it and saddled it and rode it’’.[110]
4- وَ رُوِيَ فِي حَدِيثٍ آخَرَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّ أَوَّلَ مَنْ رَكِبَ الْخَيْلَ إِسْمَاعِيلُ.
And it is reported in another Hadeeth from Muhammad Bin Muslim –
‘The first one to ride the horse was Ismail-as’’.[111]
5- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْبَزَنْطِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَتِ الْخَيْلُ الْعِرَابُ وُحُوشاً بِأَرْضِ الْعَرَبِ فَلَمَّا رَفَعَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ الْقَوَاعِدَ مِنَ الْبَيْتِ قَالَ إِنِّي قَدْ أَعْطَيْتُكَ كَنْزاً لَمْ أُعْطِهِ أَحَداً كَانَ قَبْلَكَ
(The book) ‘Al Ilal’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Al Bazanty, from Aban Bin Usman, from the one who mentioned it, from Mujahid, from Ibn Abbas who said,
‘The horses used to be wild in the land of the Arabs. When Ibrahim-as and Ismail-as raised the foundations of the House (Kaaba), he-as: ‘I-as shall give you-as such a treasure, no one from before you‑as has been given!’
قَالَ فَخَرَجَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ حَتَّى صَعِدَا جِيَاداً فَقَالا أَلَا هَلَّا أَلَّا هَلُمَّ فَلَمْ يَبْقَ فِي أَرْضِ الْعَرَبِ فَرَسٌ إِلَّا أَتَاهُ وَ تَذَلَّلَ لَهُ وَ أَعْطَتْ بِنَوَاصِيهَا وَ إِنَّمَا سُمِّيَتْ جِيَاداً لِهَذَا
He (Ibn Abbas) said, ‘Ibrahim-as and Ismail-as went out until they-as ascended (mount) Jiyad. They-as said: ‘Come on! Come over!’ There did not remain any horse in the land of the Arabs except it came to him‑as, and humbled to him-as, and gave it’s forelocks. And rather it is named as ‘Jiyad’ for this (reason).
فَمَا زَالَتِ الْخَيْلُ بَعْدُ تَدْعُو اللَّهَ أَنْ يُحَبِّبَهَا إِلَى أَرْبَابِهَا فَلَمْ تَزَلِ الْخَيْلُ حَتَّى اتَّخَذَهَا سُلَيْمَانُ فَلَمَّا أَلْهَتْهُ أَمَرَ بِهَا أَنْ يُمْسَحَ رِقَابُهَا وَ سُوقُهَا حَتَّى بَقِيَ أَرْبَعُونَ فَرَساً.
The horse did not cease to answer to its owner since Allah-azwj had Called. The horses did not cease until Suleyman-as took it. When they distracted him-as, he-as instructed with these that their necks be caressed and usher them until there remained forty horses’’.[112]
6- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْخَيْلَ كَانُوا وُحُوشاً فِي بِلَادِ الْعَرَبِ فَصَعِدَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ ع عَلَى جَبَلِ جِيَادٍ ثُمَّ صَاحَا أَلَا هَلَّا أَلَّا هَلُمَّ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from someone else, from Aban, from Zurara,
‘From Abu Abdullah-asws having said: ‘The horses used to be wild in the country of the Arabs. Ibrahim‑as and Ismail-as climbed upon mount Jiyad. Then they-as shouted: ‘Come on! Come over!’’
قَالَ فَمَا بَقِيَ الْفَرَسُ إِلَّا أَعْطَاهُمَا بِيَدِهِ وَ أَمْكَنَ مِنْ نَاصِيَتِهِ.
He-asws said: ‘There did not remain any horse except it obeyed them-as by its hand (legs) and enabled form it’s forelocks (submissive)’’.[113]
7- حَيَاةُ الْحَيَوَانِ، نَقْلًا مِنْ تَارِيخِ نَيْسَابُورَ رَوَى بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْخَيْلَ قَالَ لِرِيحِ الْجَنُوبِ إِنِّي خَالِقٌ مِنْكِ خَلْقاً أَجْعَلُهُ عِزّاً لِأَوْلِيَائِي وَ مَذَلَّةً لِأَعْدَائِي وَ جَمَالًا لِأَهْلِ طَاعَتِي
(The book) ‘Hayat Al Haywan’ – Copied from ‘Tareekh Neysabur’ – It is reported by his chain,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj Wanted to Create the horse, Said to Al-Junoub wind: “I-azwj shall be Creating a creature from you. I-azwj shall Make it to be an honour for My-azwj friends and a humiliator to My-azwj enemies, and a beauty for the people obeying Me-azwj!”
فَقَالَتِ الرِّيحُ اخْلُقْ يَا رَبِّ فَقَبَضَ مِنْهَا قَبْضَةً فَخَلَقَ مِنْهَا فَرَساً وَ قَالَ خَلَقْتُكِ عَرَبِيّاً وَ جَعَلْتُ الْخَيْرَ مَعْقُوداً بِنَاصِيَتِكِ وَ الْغَنَائِمَ مُحْتَازَةً عَلَى ظَهْرِكِ وَ بَوَّأْتُكِ سَعَةً مِنَ الرِّزْقِ وَ أَيَّدْتُكِ عَلَى غَيْرِكِ مِنَ الدَّوَابِّ وَ عَطَفْتُ عَلَيْكِ صَاحِبَكِ وَ جَعَلْتُكِ تَطِيرِينَ بِلَا جَنَاحٍ فَأَنْتِ لِلطَّلَبِ وَ أَنْتِ لِلْهَرَبِ
The wind said, ‘Create, O Lord-azwj!’ So, He-azwj grabbed a handful from it and Created a horse from it and Said: ‘I-azwj Create you as Arabian, and Make the goodness to be bound by your forelocks, and the seized war booty to be upon your back, and Grant you extensive sustenance, and Support you upon others from the animals, and Cause your owner to be compassionate upon you and Make you to fly without wings. So, you shall be for the seeking (livelihood) and you shall be for the war.
وَ إِنِّي سَأَجْعَلُ عَلَى ظَهْرِكِ رِجَالًا يُسَبِّحُونِّي وَ يُحَمِّدُونِّي وَ يُهَلِّلُونِّي وَ يُكَبِّرُونِّي
And I-azwj shall Make men to be upon your back, glorifying Me-azwj, and Praising Me-azwj, and extolling My-azwj Oneness, and exclaiming My-azwj Greatness!’
ثُمَّ قَالَ ص مَا مِنْ تَسْبِيحَةٍ وَ تَهْلِيلَةٍ وَ تَكْبِيرَةٍ يُكَبِّرُهَا صَاحِبُهَا فَتَسْمَعُهُ إِلَّا تُجِيبُهُ بِمِثْلِهَا
Then he-saww said: ‘There is none from a glorification, and extollations of Oneness, and exclamation of Greatness by its owner, so it hears it, except it answers with the like of it’.
قَالَ فَلَمَّا سَمِعَتِ الْمَلَائِكَةُ بِخَلْقِ الْفَرَسِ قَالَتْ يَا رَبِّ نَحْنُ مَلَائِكَتُكَ نُسَبِّحُكَ وَ نُحَمِّدُكَ وَ نُهَلِّلُكَ فَمَا ذَا لَنَا
He-saww said: ‘When the Angels heard of the creation of the Horse, they said, ‘O Lord-azwj! We are Your-azwj Angels! We glorify You-azwj, and we Praise You-azwj, and we extoll Your-azwj Oneness (and we exclaim Your-azwj Greatness). So what is for us?’
فَخَلَقَ اللَّهُ لَهَا خَيْلًا لَهَا أَعْنَاقٌ كَأَعْنَاقِ الْبُخْتِ يُمِدُّ بِهَا مَنْ يَشَاءُ مِنْ أَنْبِيَائِهِ وَ رُسُلِهِ
Allah-azwj Created horses for them with necks like the necks of camels, Granting it to the one He-azwj so Desired to, from His-azwj Prophets-as and His-azwj Messengers-as’.
قَالَ فَلَمَّا اسْتَوَتْ قَوَائِمُ الْفَرَسِ فِي الْأَرْضِ قَالَ اللَّهُ لَهُ أَذِلَّ بِصَهِيلِكَ الْمُشْرِكِينَ وَ امْلَأْ مِنْهُ آذَانَهُمْ وَ أَذِلَّ بِهِ أَعْنَاقَهُمْ وَ أَرْعِبْ بِهِ قُلُوبَهُمْ
He-saww said: ‘When the legs of the horse were even in the earth, Allah-azwj Said to it: “Humiliate the Polytheists with your neighing and fill their ears from it, and humble their necks by it, and frighten their hearts by it!”’
قَالَ فَلَمَّا أَنْ عَرَضَ اللَّهُ عَلَى آدَمَ كُلَّ شَيْءٍ مِمَّا خَلَقَ قَالَ لَهُ اخْتَرْ مِنْ خَلْقِي مَا شِئْتَ
He-saww said: ‘When Allah-azwj Presented unto Adam-as, all things from what He-azwj had Created, Said to him-as: “Choose from My-azwj creatures whatever you-as so desire to!”
فَاخْتَارَ الْفَرَسَ فَقِيلَ لَهُ اخْتَرْتَ عِزَّكَ وَ عِزَّ وُلْدِكَ خَالِداً مَا خَلَدُوا وَ بَاقِياً مَا بَقُوا أَبَدَ الْآبِدِينَ وَ دَهْرَ الدَّاهِرِينَ
He-as chose the horse. He-azwj Said to him-as: “You-as have chosen your-as honour, and honour of your-as children, eternally for as long as they live and remain for as long as they remain, for ever and ever, and ages and ages!”
ثُمَّ قَالَ أَوَّلُ مَنْ رَكِبَهَا إِسْمَاعِيلُ ع وَ لِذَلِكَ سُمِّيَتِ الْعِرَابَ وَ كَانَتْ قَبْلَ ذَلِكَ وَحْشِيّاً كَسَائِرِ الْوُحُوشِ فَلَمَّا أَذِنَ اللَّهُ تَعَالَى لِإِبْرَاهِيمَ وَ إِسْمَاعِيلَ بِرَفْعِ الْقَوَاعِدِ مِنَ الْبَيْتِ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي مُعْطِيكُمَا كَنْزاً ادَّخَرْتُهُ لَكُمَا
Then he-saww said: ‘The first one to ride it was Ismail-as, and for that (reason) it was named as ‘Al-Irab’ (Arabian), and it used to be wild before that like rest of the wild animals. When Allah-azwj the Exalted Permitted for Ibrahim-as and Ismail-as to raise the foundation of the House (Kaaba), Allah-azwj Mighty and Majestic Said: “I-azwj Shall Give you-as both a treasure I-azwj have been Keeping it for you-as!”
ثُمَّ أَوْحَى اللَّهُ تَعَالَى إِلَى إِسْمَاعِيلَ أَنِ اخْرُجْ فَادْعُ بِذَلِكَ الْكَنْزِ
Then Allah-azwj the Exalted Revealed to Ismail-as: “Go out call out for that treasure!”
فَخَرَجَ إِلَى أَجْيَادٍ وَ كَانَ لَا يَدْرِي مَا الدُّعَاءُ وَ مَا الْكَنْزُ فَأَلْهَمَهُ اللَّهُ عَزَّ وَ جَلَّ الدُّعَاءَ فَلَمْ يَبْقَ عَلَى وَجْهِ الْأَرْضِ فَرَسٌ بِأَرْضِ الْعَرَبِ إِلَّا أَجَابَتْهُ وَ أَمْكَنَتْهُ مِنْ نَوَاصِيهَا وَ تَذَلَّلَتْ لَهُ
He-as went out to (mount) Jiyad, and he-as did not know what call should be and what the treasure was. Allah-azwj Mighty and Majestic Inspired him-as the supplication, so there did not remain upon the surface of the earth, any horse in the land of the Arabs, except it answered him-as and enabled him-as from its forelocks and humbled to him-as.
وَ لِذَلِكَ قَالَ النَّبِيُّ ص ارْكَبُوا الْخَيْلَ فَإِنَّهَا مِيرَاثُ أَبِيكُمْ إِسْمَاعِيلَ.
And for that (reason) the Prophet-saww said: ‘Ride the horse, for it is an inheritance of your father-as Ismail-as!’’[114]
8- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ جِيَادٍ لِمَ سُمِّيَ جِيَاداً
(The book) ‘Qurb Al Asnad’ – From Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about horses, why are they named as ‘Jiyad’?’
قَالَ لِأَنَّ الْخَيْلَ كَانَتْ وُحُوشاً فَاحْتَاجَ إِلَيْهَا إِبْرَاهِيمُ وَ إِسْمَاعِيلُ فَدَعَا اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْ يُسَخِّرَهَا لَهُ فَأَمَرَهُ أَنْ يَصْعَدَ عَلَى أَبِي قُبَيْسٍ فَيُنَادِيَ أَلَا هَلَّا أَلَّا هَلُمَّ
He-asws said: ‘Because the horses used to be wild. Ibrahim-as and Ismail-as were needy to them, so he-as supplicated to Allah-azwj Blessed and Exalted to subdue these to him-as. He-azwj Commanded him-as to ascend to (mount) Abu Qubeys and called out: ‘Come on! Come over!’
فَأَقْبَلَتْ حَتَّى وَقَفَتْ بِجِيَادٍ فَنَزَلَ إِلَيْهَا فَأَخَذَهَا فَلِذَلِكَ سُمِّيَ جِيَاداً.
They came until they paused by (mount) Jiyad. He-as descended to them and took them, so for that (reason), they are named as ‘Jiyad’’.[115]
باب 7 فضل ارتباط الدواب و بيان أنواعها و ما فيه شؤمها و بركتها
CHAPTER 7 – MERIT OF TYING THE ANIMALS AND EXPLANATION OF THEIR VARIETY AND WHAT IN IT IS IT’S INAUSPICIOUSNESS AND ITS BLESSINGS
الآيات
THE VERSES
الأنفال وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَ مِنْ رِباطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ
(Surah) Al Anfal: And prepare for them whatever force you are able to and from the equipped cavalry horses, frightening by it the enemies of Allah and your enemies, [8:60].
النحل وَ الْخَيْلَ وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها وَ زِينَةً
(Surah) Al Nahl: And (Created) the horses and the mules and the donkeys for you to ride these and as an adornment, [16:8].
ص إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِناتُ الْجِيادُ
(Surah) Suad: When there were displayed to him in the evening, the well-bred steeds [38:31].
فَقالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوارَتْ بِالْحِجابِ
So he said: ‘I loved the love of good things from the Zikr of my Lord, until it (sun) disappeared in the veil [38:32].
رُدُّوها عَلَيَّ فَطَفِقَ مَسْحاً بِالسُّوقِ وَ الْأَعْناقِ
Return it unto me!’ Then he began to wipe the legs and the necks [38:33].
تفسير
(Forbidden) Tafseer (opinionated)
وَ أَعِدُّوا لَهُمْ أي لناقضي العهد أو للكفار مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ قيل أي كل ما يتقوى به في الحرب
And prepare for them – i.e., for the breakers of the pact, or for the Kafirs – whatever force you are able to [8:60] – It was said, ‘I.e., all what one can be strengthened with in the war.
و في تفسير علي بن إبراهيم قال السلاح
And in the Tafseer of Ali Bin Ibrahim, he said, ‘The weapons’.
وَ فِي الْفَقِيهِ قَالَ ع مِنْهُ الْخِضَابُ بِالسَّوَادِ.
And in (the book) Al Faqeeh – He-asws said: ‘From it is the dyeing with the black’’.
وَ فِي تَفْسِيرِ الْعَيَّاشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَيْفٌ وَ تُرْسٌ.
And in Tafseer Al Ayyashi – From Abu Abdullah-asws having said: ‘Sword and shield’’.
وَ فِي الْكَافِي مَرْفُوعاً قَالَ قَالَ رَسُولُ اللَّهِ ص هُوَ الرَّمْيُ.
And in Al Kafi – with an unbroken chain, said, ‘Rasool-Allah-saww said: ‘It is the shooting (arrows)’’.
وَ مِنْ رِباطِ الْخَيْلِ قيل اسم للخيل التي تربط في سبيل الله
and from the equipped cavalry horses, – It is said, ‘(Ribat) is a name of the hose which one prepares in the way of Allah-azwj.
و في مجمع البيان عن النبي ص و ارتبطوا الخيل فإن ظهورها لكم عز و أجوافها كنز
And in ‘Majma Al Bayan’, from the Prophet-saww: ‘Prepare the horses, for their backs are an honour for you all, and their insides are a treasure!’.
تُرْهِبُونَ أي تخوفون بِهِ الضمير لما استطعتم أو للإعداد عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ قيل يعني كفار مكة و أقول خصوص السبب لا يدل على خصوص الحكم و يدل على رجحان رباط الخيل للجهاد و لإرهاب أعداء الله
frightening – i.e. scaring – by it – the pronoun is for whatever you are able to, or for the preparation – the enemies of Allah and your enemies, [8:60]. It is said, ‘It means the Kafirs of Makkah’. The specific of the cause does not evidence upon the specific of the ruling, and it indicates the pre-ponderance of preparing the horses for the Jihad and terrorising the enemies of Allah-azwj.
و إن كان في زمن غيبة الإمام ع توقعا لظهوره كما ورد في الأخبار و قد مر تفسير الآية الثانية و كذا الثالثة في باب أحوال داود ع
And if it was during the time of the occultation of the Imam-ajfj, in anticipation of his-ajfj appearance, like what has been referred in the Ahadeeth, and the interpretation of the Verse has already passed, and like that the third, in the chapter on the situations of Dawood-as.
و قالوا الصافن من الخيل الذي يقوم على طرف سنبك يد أو رجل و هو من الصفات المحمودة في الخيل لا تكاد تكون إلا في العراب الخلص
And they said, ‘From the horses, ‘Al-Safin’ is which stands upon the tip of a hand (forelegs) or a leg (hind legs), and it is from the praised attributes regarding the horse, and it almost does not happen to be except among pure Arabian (horses).
و الجياد جمع جواد أو جود و هو الذي يسرع في جريه و قيل الذي يجود بالركض و قيل جمع جيد و الخير المال الكثير و المراد هنا الخيل كَمَا قَالَ النَّبِيُّ ص الْخَيْلُ مَعْقُودٌ بِنَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ.
And ‘Al Jiyad’ is a plural of ‘Jawad’, or ‘Joud’, and it is which is fast in its running. And it is said, ‘The one which is good with the running’. And it is said, ‘Plural of ‘Jayyid’, and the good is a lot of wealth, and the purpose over here is the horse like what the Prophet-saww said: ‘The horse tied with it’s forelocks is the good up to the Day of Qiyamah’’.
و في قراءة ابن مسعود حب الخيل
And in the recitation of Ibn Masoud, ‘Love of horses’.
حَتَّى تَوارَتْ بِالْحِجابِ أي الخيل أو الشمس
until it (sun) disappeared in the veil [38:32] – i.e. the horse or the sun.
فَطَفِقَ مَسْحاً قيل أي فأخذ يمسح السيف مسحا بِالسُّوقِ وَ الْأَعْناقِ يقطعها لأنها كانت سبب فوت صلاتها
Then he began to wipe – It is said, ‘I.e. he took to wiping the sword with a wiping – the legs and the necks [38:33] – cutting them, because these had been the cause of his-as missing it’s Salat.
و قيل جعل يمسح بيده أعناقها و سوقها و حبالها
And it is said, ‘He-as went on to wipe (caress) their necks and their legs and their ropes by his‑as hand’.
و في الخبر أن الضمير للشمس و المراد بالمسح بالسوق و الأعناق الوضوء بطريق شرع لهم.
And in the Hadeeth, ‘The pronoun is for the sun, and the purpose with wiping the legs and the necks is the (performance of) wud’u in the way it had been Legislated for them’’.
1- الْفَقِيهُ، قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْلُ مَعْقُودٌ بِنَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ وَ الْمُنْفِقُ عَلَيْهَا فِي سَبِيلِ اللَّهِ كَالْبَاسِطِ يَدَهُ بِالصَّدَقَةِ لَا يَقْبِضُهَا
(The book) ‘Al Faqeeh’ – He said,
‘Rasool-Allah-saww said: ‘The horse with its forelocks tied up is the good up to the Day of Qiyamah, and the spender upon it in the way of Allah-azwj is like the one spreading out his hands with (giving) the charity, not pulling it back.
فَإِذَا أَعْدَدْتَ شَيْئاً فَأَعِدَّهُ أَقْرَحَ أَرْثَمَ مُحَجَّلَ الثَّلَاثَةِ طُلُقَ الْيَمِينِ كُمَيْتاً ثُمَّ أَغَرَّ تَسْلَمْ وَ تَغْنَمْ.
So, when you prepare something, then prepare it as the white forehead, white nose, and upper-lip, white of lower legs, free forelegs, of a colour between black and red, then white forehead, you will be safe and prosper’’.[116]
2- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ أَخْبَرَهُ عَنِ ابْنِ طَيْفُورٍ الْمُتَطَبِّبِ قَالَ: سَأَلَنِي أَبُو الْحَسَنِ ع أَيَّ شَيْءٍ تَرْكَبُ قُلْتُ حِمَاراً فَقَالَ بِكَمِ ابْتَعْتَهُ قُلْتُ بِثَلَاثَةَ عَشَرَ دِينَاراً
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from the one who informed him, from Ibn Tayfour Al Mutatabbib who said,
‘Abu Al-Hassan-asws asked me: ‘Which thing do you ride?’ I said, ‘A donkey’. He-asws said: ‘How much did you buy it for?’ I said, ‘Thirteen Dinars’.
قَالَ إِنَّ هَذَا لَهُوَ السَّرَفُ أَنْ تَشْتَرِيَ حِمَاراً بِثَلَاثَةَ عَشَرَ دِينَاراً وَ تَدَعَ بِرْذَوْناً قُلْتُ يَا سَيِّدِي إِنَّ مَئُونَةَ الْبِرْذَوْنِ أَكْثَرُ مِنْ مَئُونَةِ الْحِمَارِ
He-asws said: ‘It is extravagant to but a donkey for thirteen Dinars and leave a work horse!’ I said, ‘My Master-asws! The expense on the workhorse is more than expenditure on the donkey’.
قَالَ فَقَالَ إِنَّ الَّذِي يَمُونُ الْحِمَارَ يَمُونُ الْبِرْذَوْنَ أَ مَا عَلِمْتَ أَنَّ مَنِ ارْتَبَطَ دَابَّةً مُتَوَقِّعاً بِهِ أَمْرَنَا وَ يَغِيظُ بِهِ عَدُوَّنَا وَ هُوَ مَنْسُوبٌ إِلَيْنَا أَدَرَّ اللَّهُ رِزْقَهُ وَ شَرَحَ صَدْرَهُ وَ بَلَّغَهُ أَمَلَهُ وَ كَانَ عَوْناً عَلَى حَوَائِجِهِ.
He (the narrator) said, ‘He-asws said: ‘The One-azwj Who Provides the donkey Provides the workhorse. Don’t you know that the one who prepares an animal anticipating our-asws matter (Al Qaim-asws) with it, and enraging our-asws enemies with it, and he is attributed to us-asws, Allah-azwj would Cause his sustenance to flow, and Expand his chest, and Cause him to reach his hopes, and He-azwj would be a Supporter upon his needs?’’[117]
3- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تِسْعَةُ أَعْشَارِ الرِّزْقِ مَعَ صَاحِبِ الدَّابَّةِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Abdullah Bin Jundab who said, ‘It is narrated to me by a man from our companions,
‘From Abu Abdullah-asws having said: ‘Nine-tenths of the sustenance is with the owner of an animal’’.[118]
4- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنِ اشْتَرَى دَابَّةً كَانَ لَهُ ظَهْرُهَا وَ عَلَى اللَّهِ رِزْقُها.
And from him, from a number of his companions, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan, from Ja’far Bin Bashir, from Dawood Al Raqy who said,
‘Abu Abdullah-asws said: ‘One who buys (a riding) animal, it’s back would be for him, and it’s sustenance would be upon Allah-azwj’’.[119]
5- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّخِذْ حِمَاراً يَحْمِلْ رَحْلَكَ فَإِنَّ رِزْقَهُ عَلَى اللَّهِ
And from him, from the number, from Sahl, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub who said,
‘Keep a donkey, it will carry your luggage, for its sustenance is upon Allah-azwj’.
قَالَ فَاتَّخَذْتُ حِمَاراً وَ كُنْتُ أَنَا وَ يُوسُفُ أَخِي إِذَا تَمَّتِ السَّنَةُ حَسَبْنَا نَفَقَاتِنَا فَنَعْلَمُ مِقْدَارَهَا فَحَسَبْنَا بَعْدَ شِرَاءِ الْحِمَارِ نَفَقَاتِنَا فَإِذَا هِيَ كَمَا كَانَتْ فِي كُلِّ عَامٍ لَمْ تَزِدْ شَيْئاً.
He (the narrator) said, ‘So I kept a donkey, and I and my brother Yusuf, when the year had completed, we calculated so we could know it’s measurement. We calculated our expenditure after having bought the donkey, and behold, it was like what it had been during every year, not having increased anything’’.[120]
6- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مِنْ شَقَاءِ الْعَيْشِ الْمَرْكَبُ السَّوْءُ.
And from him, from Ali Bin Ibrahim, from Muhammad Bin Isa, from one of his companions, from Ibrahim Bin Abu Al Al Bilad, from Ali Bi Abu Al Mugheira,
‘From Abu Ja’far-asws having said: ‘From the misery of life is the evil ride (riding animal)’’.[121]
7- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ بَشَّارٍ الْقَزْوِينِيِّ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْأَحْمَرِيِّ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُ الْمَالِ سِكَّةٌ مَأْبُورَةٌ وَ مُهْرَةٌ مَأْمُورَةٌ.
(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Ali Bin Bashar Al Qazwiny, from Al Muzaffar Bin Ahmad, from Muhammad Bin Ja’far Al Kufi, from Al Barmakki, from Abdullah Bin Ahmad Al Ahmary, from Ja’far Bin Suleyman, from Sabit Bin Dinar,
‘From Ali Bin Al Husayn-asws, from his-asws father-asws Al Husayn-asws, from his-asws father-asws Ali‑asws having said: ‘Rasool-Allah-saww said; ‘The best wealth is a good crossing (road) and a commanded filly (horse)’’.[122]
8- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الدَّيْلَمِيِّ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْأَصَمِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْمُنَادِي عَنْ رَوْحِ بْنِ عُبَادَةَ عَنْ أَبِي نَعَامَةَ الْعَدَوِيَ عَنْ مُسْلِمِ بْنِ زَيْدٍ عَنْ أُنَاسِ بْنِ زُهَيْرٍ عَنْ سُوَيْدِ بْنِ هُبَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: خَيْرُ مَالِ الْمَرْءِ مُهْرَةٌ مَأْمُورَةٌ أَوْ سِكَّةٌ مَأْبُورَةٌ.
And from him, from Muhammad Bin Al Husayn Al Daylami, from Muhammad Bin Yaqoub Al Asamma, from Muhammad Bin Abdullah Al Munady, from Rawh Bin Ubadah, from Abu Na’amah, from Muslim Bin Zayd, from Unas Bin Zuheyr, from Suweyd Bin Hubeyra,
‘From the Prophet-saww having said: ‘The best wealth of a man is a commanded filly, or a good crossing (road)’’.[123]
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا تُسَمُّوا الطَّرِيقَ السِّكَّةَ فَإِنَّهُ لَا سِكَّةَ إِلَّا سِكَكُ الْجَنَّةِ.
And it has been reported from the Prophet-saww having said: ‘Do not name the road as ‘the path’, for there is no path except the path of Paradise’’.[124]
9- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ عَنْ عُمَرَ بْنِ الْحَسَنِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ التِّرْمِذِيِّ عَنْ سَعْدِ بْنِ عَنْبَسَةَ عَنْ مَنْصُورِ بْنِ وَرْدَانَ الْعَطَّارِ عَنْ يُوسُفَ بْنِ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ وَ مَنِ ارْتَبَطَ فَرَساً فِي سَبِيلِ اللَّهِ كَانَ عَلَفُهُ وَ رَوْثُهُ وَ شَرَابُهُ فِي مِيزَانِهِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Majalis’ of Ibn Sheykh – From his father, from Muhammad Bin Muhammad Bin Makhlad, from Umar Bin Al-Hassan Al Shaybani, from Muhammad Bin Ismail Al Tirmizi, from Sa’ad Bin Anbasa, from Mansour Bin Wardan Al Attar, from Yusuf Bin Is’haq, from Al Haris,
‘From Ali-asws: ‘Rasool-Allah-saww said: ‘The horse with tied forelocks is good up to the Day of Qiyamah. One who prepares a horse in the way of Allah-azwj, it’s feed, and its sustenance, and it’s drink would be in his scale on the Day of Qiyamah’’.[125]
10- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: مَنِ ارْتَبَطَ فَرَساً عَتِيقاً مُحِيَتْ عَنْهُ ثَلَاثُ سَيِّئَاتٍ فِي كُلِّ يَوْمٍ وَ كُتِبَتْ لَهُ إِحْدَى وَ عِشْرُونَ حَسَنَةً
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Yaqoub Bin Ja’far,
‘From Abu Al-Hassan Musa-asws having said: ‘One who prepares an old horse, three evil deeds will be wiped off from him during every day, and twenty-one good deeds would be written for him.
وَ مَنِ ارْتَبَطَ هَجِيناً مُحِيَتْ عَنْهُ فِي كُلِّ يَوْمٍ سَيِّئَتَانِ وَ كُتِبَتْ لَهُ سَبْعُ حَسَنَاتٍ
And the one who prepares a crossbreed, two evil deeds would be wiped off from him during every day, and seven good deeds would be written for him.
وَ مَنِ ارْتَبَطَ بِرْذَوْناً يُرِيدُ بِهِ جَمَالًا أَوْ قَضَاءَ حَوَائِجَ أَوْ دَفْعَ عَدُوٍّ عَنْهُ مُحِيَتْ عَنْهُ فِي كُلِّ يَوْمٍ سَيِّئَةٌ وَ كُتِبَتْ لَهُ سِتُّ حَسَنَاتٍ.
And one who prepares a workhorse, intending beauty with it or fulfilment of need, or repelling an enemy from him, an evil deed would be wiped off from him, and six good deeds would be written for him’’.[126]
11- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْرُ مَعْقُودٌ بِنَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Ali Bin Al Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Al Hakam, from umar Bin Aban,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The good is in tying the forelocks of the horse, up to the Day of Qiyamah’’.[127]
12- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اشْتَرَيْتَ دَابَّةً فَإِنَّ مَنْفَعَتَهَا لَكَ وَ رِزْقَهَا عَلَى اللَّهِ.
And from him, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ibn Abu Umeyr, from Ibn Raib,
‘From Abu Abdullah-asws having said: ‘When you buy an animal, it’s benefits would be for you and it’s sustenance is upon Allah-azwj’’.[128]
13- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ مَنِ ارْتَبَطَ فَرَساً أَشْقَرَ أَغَرَّ أَوْ أَقْرَحَ فَإِنْ كَانَ أَغَرَّ سَائِلَ الْغُرَّةِ بِهِ وَضَحٌ فِي قَوَائِمِهِ فَهُوَ أَحَبُّ إِلَيَّ لَمْ يَدْخُلْ بَيْتَهُ فَقْرٌ مَا دَامَ ذَلِكَ الْفَرَسُ فِيهِ وَ مَا دَامَ أَيْضاً فِي مِلْكِهِ لَا يَدْخُلُ بَيْتَهُ حَنَقٌ.
(The book) ‘Sawaab Al Amaal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’adabady, from Ahmad Bin Abu Abdullah Al BArqy, from Bakr Bin Salih, from Suleyman Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying: ‘One who prepares a horse, blonde, white forehead, or white face. If it was of whiteness was flowing in the body, and spots in it’s legs, so it would be more beloved to me-saww. Poverty will not enter his house for as long as that horse is in it, and for as long as, as well, it is in his ownership, hostility will not enter his house’’.[129]
قَالَ وَ سَمِعْتُهُ يَقُولُ مَنِ ارْتَبَطَ فَرَساً لِيُرْهِبَ بِهِ عَدُوّاً أَوْ يَسْتَعِينَ بِهِ عَلَى جَمَالِهِ لَمْ يَزَلْ مُعَاناً عَلَيْهِ أَبَداً مَا دَامَ فِي مِلْكِهِ وَ لَا يَدْخُلُ بَيْتَهُ خَصَاصَةٌ مَا دَامَ فِي مِلْكِهِ.
He said, ‘And I heard him-asws saying: ‘One who prepares a horse in order to battle his enemy with it, or to be assisted by it upon its beauty, wretchedness will not enter his house ever for as long as it is in his ownership, nor would hopelessness enter his house for as long as it is in his ownership’’.[130]
14- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْلُ فِي نَوَاصِيهَا الْخَيْرُ.
(The book) ‘Al Mahasin’ – From his father, from Fazalat, from Aban, from Zurara,
‘From Abu Ja’far-asws, and from Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah‑asws having said: ‘Rasool-Allah-saww said: ‘The horses, the goodness is in their forelocks’’.[131]
15- وَ مِنْهُ، عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْخَيْرَ كُلَّ الْخَيْرِ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ.
And from him, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Ma’mar,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The good of all the good is in forelocks of the horse, up to the Day of Qiyamah’’.[132]
16- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ.
And from him, from Ali Bin Al Hakam, from Umar Bin Aban,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The horse tied up in it’s forelocks, is the good up to the Day of Qiyamah’’.[133]
17- وَ مِنْهُ، عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ أَهْدَى أَمِيرُ الْمُؤْمِنِينَ إِلَى رَسُولِ اللَّهِ ص أَرْبَعَةَ أَفْرَاسٍ مِنَ الْيَمَنِ فَقَالَ سَمِّهَا لِي فَقَالَ هِيَ أَلْوَانٌ مُخْتَلِفَةٌ فَقَالَ أَ فِيهَا وَضَحٌ فَقَالَ نَعَمْ أَشْقَرُ بِهِ وَضَحٌ قَالَ فَأَمْسِكْهُ
And from him, from Bakr Bin Salih, from Suleyman Al Jafari who said,
‘I heard Abu Al-Hassan-asws saying: ‘Amir Al-Momineen-asws gifted to Rasool-Allah-saww, four horses from Al Yemen. He-saww said: ‘Describe these to me-saww’. He-asws said: ‘These are of different colours’. He-saww said: ‘Is there a clear (white) one from them?’ He-asws said: ‘Yes, a blonde having clear (white patches) with it’. He-saww said: ‘Withhold it for me-saww’.
عَلَيَّ قَالَ وَ فِيهَا كُمَيْتَانِ أَوْضَحَانِ قَالَ أَعْطِهِمَا ابْنَيْكَ قَالَ وَ الرَّابِعُ أَدْهَمُ بَهِيمٌ قَالَ بِعْهُ وَ اسْتَخْلِفْ ثَمَنَهُ نَفَقَةً لِعِيَالِكَ إِنَّمَا يُمْنُ الْخَيْلِ فِي ذَوَاتِ الْأَوْضَاحِ.
He-asws said: ‘And among them are two red clear ones’. He-saww said: ‘Give them to your-asws two sons-asws’. He-asws said: ‘And the fourth is pitch black, a beast’. He-saww said: ‘Sell it and replace its price as expenses for your-asws dependants. But rather, the auspiciousness of the horse is in the ones with the whiteness’’.[134]
قَالَ وَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ كَرِهْنَا الْبَهِيمَ مِنَ الدَّوَابِّ كُلِّهَا إِلَّا الْجَمَلَ وَ الْبَغْلَ وَ كَرِهْتُ شِيَةَ أَوْضَاحٍ فِي الْحِمَارِ وَ الْبَغْلِ الْأَلْوَانِ وَ كَرِهْتُ الْقَرْحَ فِي الْبَغْلِ إِلَّا أَنْ يَكُونَ بِهِ غُرَّةٌ سَائِلَةٌ وَ لَا أَسْتَثْنِيهَا عَلَى حَالٍ
He said, ‘And I heard Abu Al-Hassan-asws saying: ‘We-asws dislike the beast from the animals, all of them, except the camel and the mule, and I-asws dislike a white spot in the donkey and the mule of the colours, and I-asws dislike the white forehead in the mule except if it happens to be with the whiteness flowing (in the body) and I-asws would not exclude it in any case’.
وَ قَالَ إِذَا عَثَرَتِ الدَّابَّةُ تَحْتَ الرَّجُلِ فَقَالَ لَهَا تَعَسْتِ تَقُولُ تَعَسَ وَ انْتَكَسَ أَعْصَانَا لِرَبِّهِ.
And he-asws said: ‘When the animal stumbles beneath the man, so he says to it, ‘Unfortunate’, it says, ‘Unfortunate’, and it turns around disobedient to its Lord-azwj’’.[135]
الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ بَكْرِ بْنِ صَالِحٍ مِثْلَهُ إِلَى قَوْلِهِ وَ لَا أَشْتَهِيهَا عَلَى حَالٍ.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Bakr Bin Salih –
‘Similar to it up to his-asws words: ‘And I-asws would not exclude it in any case’’.[136]
18- الْمَحَاسِنُ، عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ خَرَجَ مِنْ مَنْزِلِهِ أَوْ مَنْزِلِ غَيْرِهِ فِي أَوَّلِ الْغَدَاةِ فَلَقِيَ فَرَساً أَشْقَرَ بِهِ أَوْضَاحٌ وَ إِنْ كَانَتْ بِهِ غُرَّةٌ سَائِلَةٌ فَهُوَ الْعَيْشُ كُلُّ الْعَيْشِ لَمْ يَلْقَ فِي يَوْمِهِ ذَلِكَ إِلَّا سُرُوراً وَ إِنْ تَوَجَّهَ فِي حَاجَةٍ فَلَقِيَ الْفَرَسَ قَضَى اللَّهُ حَاجَتَهُ.
(The book) ‘Al Mahasin’ – From Bakr Bin Salih, from Suleyman Al Ja’fari,
‘From Abu Al-Hassan-asws having said: ‘One who goes out from his house, of somebody else’s house in the beginning of the morning, and he comes across a blonde horse having white spots with it, and even if the whiteness was flowing (in the body), so it is the life of all lives. He will not face that during his day except cheerfulness, and if he heads regarding a need and comes across the horse, Allah-azwj would Fulfill his need’’.[137]
ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ بَكْرٍ مِثْلَهُ وَ لَيْسَ فِيهِ فِي أَوَّلِ الْغَدَاةِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Al Mutawakkil, from Ali Bin Al Husayn Al Asadabady, from Al Barqy, from Bakr –
‘Similar to it except that there isn’t in it (the words), ‘In the beginning of the morning’’.[138]
19- الْمَحَاسِنُ، عَنْ أَبِيهِ مُرْسَلًا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص مِنْ سَعَادَةِ الرَّجُلِ الْمُسْلِمِ الْمَرْكَبُ الْهَنِيءُ.
(The book) ‘Al Mahasin’ – from his father, with an unbroken chain, said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘From the happiness of the Muslim man is the blissful ride (riding animal)’’.[139]
20- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ سَعَادَةِ الْمَرْءِ دَابَّةٌ يَرْكَبُهَا فِي حَوَائِجِهِ وَ يَقْضِي عَلَيْهَا حُقُوقَ إِخْوَانِهِ.
(The book) ‘Al Mahasin’ – From Ali Bin Muhammad, from Sama’at, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘From the happiness of the man is an animal he rides regarding his needs and fulfill the rights of his brethren upon it’’.[140]
الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ مِثْلَهُ وَ فِيهِ مِنْ سَعَادَةِ الْمُؤْمِنِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Muhammad Bin Sama’at, from Muhammad Bin Marwan –
‘Similar to it, and in it, ‘From the happiness of the Momin’’.[141]
21- الْمَحَاسِنُ، عَنِ النَّهِيكِيِّ وَ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّخِذُوا الدَّوَابَّ فَإِنَّهَا زَيْنٌ وَ تُقْضَى عَلَيْهَا الْحَوَائِجُ وَ رِزْقُهَا عَلَى اللَّهِ.
(The book) ‘Al Mahasin’ – From Al Naheyk, and Muhammad Bin Isa, from Al Abdy, from Abdullah Bin Sinan who said,
‘Keep the animal for it is an adornment, and fulfill the needs upon it, and it’s sustenance is upon Allah-azwj’’.[142]
قَالَ مُحَمَّدُ بْنُ عِيسَى وَ حَدَّثَنِي بِهِ عَمَّارُ بْنُ الْمُبَارَكِ وَ زَادَ فِيهِ وَ تَلْقَى عَلَيْهَا إِخْوَانَكَ.
Muhammad Bin Isa said, ‘And it is narrated with to me by Ammar Bin Al-Mubarik, and there is an increase in it, ‘And meet your brethren upon it’’.[143]
22- قَالَ وَ رُوِيَ أَنَّهُ قَالَ: عَجِبْتُ لِصَاحِبِ الدَّابَّةِ كَيْفَ تَفُوتُهُ الْحَاجَةُ.
He said, ‘And it is reported that he-asws said: ‘I-asws wonder at the owner of the animal how comes the need is missed by him’’.[144]
23- الْمَحَاسِنُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفَضْلِ قَالَ: حَضَرْتُ أَبَا جَعْفَرٍ ع بِصَرْيَا وَ هُوَ يَعْرِضُ خَيْلًا قَالَ وَ فِيهَا وَاحِدٌ شَدِيدُ الْقُوَّةِ شَدِيدُ الصَّهِيلِ
(The book) ‘Al Mahasin’ – From Abdullah Bin Muhammad, from Muhammad Bin Al Qasim Bin Al Fazl who said,
‘A man from Basra presented to Abu Ja’far-asws, and he was displaying the horses. He said, ‘And among these is one of intense strength, severe of neighing’.
قَالَ فَقَالَ لِي يَا مُحَمَّدُ لَيْسَ هَذَا مِنْ دَوَابِّ أَبِي.
He (the narrator) said, ‘He-asws said to me: ‘O Muhammad! This is from the animals of my-asws father-asws’’.[145]
24- الْمَكَارِمُ، قَالَ رَسُولُ اللَّهِ ص الْخَيْلُ مَعْقُودٌ بِنَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ وَ الْمُنْفِقُ عَلَيْهَا فِي سَبِيلِ اللَّهِ كَالْبَاسِطِ يَدَهُ بِالصَّدَقَةِ لَا يَقْبِضُهَا.
(The book) ‘Al Makarim’ –
‘Rasool-Allah-saww said: ‘The horse with its forelocks tied up is the good up to the Day of Qiyamah, and the spender upon it in the way of Allah-azwj is like the extender of his hand in (giving) the charity, not pulling it back’’.[146]
25- رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: لَا تَجُزُّوا نَوَاصِيَ الْخَيْلِ وَ لَا أَعْرَافَهَا وَ لَا أَذْنَابَهَا فَإِنَّ الْخَيْرَ فِي نَوَاصِيهَا وَ إِنَّ أَعْرَافَهَا دِفْؤُهَا وَ إِنَّ أَذْنَابَهَا مَذَابُّهَا.
It is reported from Rasool-Allah-saww having said: ‘Do not cut off the forelocks of the horses, nor their manes, nor their tails, for the good is in their forelocks, and their heights is their warmth, and their tails are their whisks’’.[147]
26- وَ قَالَ ص يُمْنُ الْخَيْلِ فِي كُلِّ أَحْوَى أَحْمَرَ وَ فِي كُلِّ أَدْهَمَ أَغَرَّ مُطْلَقُ الْيَمِينِ.
And he-saww said: ‘Auspiciousness of the horse is in every dark red ones, and in every pitch black of white forehead, a fast runner’’.[148]
27- وَ عَنِ الْبَاقِرِ ع قَالَ: إِنَّ أَحَبَّ الْمَطَايَا إِلَيَّ الْحُمُرُ كَانَ رَسُولُ اللَّهِ ص يَرْكَبُ حِمَاراً اسْمُهُ يَعْفُورٌ.
And from Al Baqir-asws having said: ‘The most beloved of the chattels to me are the donkeys. Rasool-Allah-saww used to ride a donkey, its name was Yafour’’.[149]
28- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ رَسُولَ اللَّهِ ص بَعَثَ مَعَ عَلِيٍّ ع ثَلَاثِينَ فَرَساً فِي غَزْوَةِ ذَاتِ السَّلَاسِلِ وَ قَالَ يَا عَلِيُّ أَتْلُو عَلَيْكَ آيَةً فِي نَفَقَةِ الْخَيْلِ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً فَهِيَ النَّفَقَةُ عَلَى الْخَيْلِ سِرّاً وَ عَلَانِيَةً.
(The book) ‘Nawadir of Al Rawandy’ – from Abdul Wahid Bin Ismail Al Ruyani, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibajy, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Isamail son of Musa-asws Bin Ja’far-asws, from his father-asws, from his grandfather‑asws, from Ja’far‑asws Bin Muhammad-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws: ‘Rasool-Allah-saww sent thirty horses with Ali-asws in a military expedition of Zat Al-Salasil and said: ‘O Ali-asws! I-saww shall recite a Verse to you regarding expenses of the horses: Those who are spending their wealth by the night and the day, secretly and openly, [2:274]. It is the spending upon the horses, secretly and openly’’.[150]
29- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى أَصْحَابِ الْخَيْلِ مَنِ اتَّخَذَهَا لِمَارِقٍ فِي دِينِهِ أَوْ مُشْرِكٍ.
And by this chain, said,
Rasool-Allah-saww said: ‘Allah-azwj and His-azwj Angels are sending Salawaat upon the owners of the (cavalry) horses. The one who keeps this for (battling) a renegade in his religion or a Polytheist’’.[151]
30- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ صَهِيلَ الْخَيْلِ يُفْزِعُ قُلُوبَ الْأَعْدَاءِ وَ رَأَيْتُ جَبْرَئِيلَ ع تَبَسَّمَ عِنْدَ صَهِيلِهَا فَقُلْتُ يَا جَبْرَئِيلُ لِمَ تَتَبَسَّمُ فَقَالَ وَ مَا يَمْنَعُنِي وَ الْكُفَّارُ تَرْجُفُ قُلُوبُهُمْ فِي أَجْوَافِهِمْ عِنْدَ صَهِيلِهَا.
And by this chain, said,
‘Rasool-Allah-saww said: ‘The neighing of a horse panics the hearts of the enemies, and I-saww saw Jibraeel-as smiling during their neighing, so I-saww said: ‘O Jibraeel-as! Why are you smiling?’ He-as said: ‘And what would prevent me-as and the Kafirs, their hearts are palpitating in their insides during their neighing?’’[152]
31- وَ بِهَذَا الْإِسْنَادِ قَالَ: غَزَا رَسُولُ اللَّهِ ص غَزَاةً فَعَطِشَ النَّاسُ عَطَشاً شَدِيداً فَقَالَ النَّبِيُّ ص هَلْ مَنْ يَنْبَعِثُ لِلْمَاءِ فَضَرَبَ النَّاسُ يَمِيناً وَ شِمَالًا فَجَاءَ رَجُلٌ عَلَى فَرَسٍ أَشْقَرَ بَيْنَ يَدَيْهِ قِرْبَةٌ مِنْ مَاءٍ فَقَالَ النَّبِيُّ ص اللَّهُمَّ وَ بَارِكْ فِي الْأَشْقَرِ
And by this chain, said,
‘Rasool-Allah-saww went on a military expedition. The people were thirsty with severe thirst. The Prophet-saww said: ‘Is there someone who can be sent for the water?’ The people looked right and left. A man came upon a blonde horse. There was a canteen of water in his hands. Rasool-Allah-saww said: ‘O Allah-azwj! Bless regarding the blonde (horse)!’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص شُقْرُهَا خِيَارُهَا وَ كُمْتُهَا صِلَابُهَا وَ دُهْمُهَا مُلُوكُهَا فَلَعَنَ اللَّهُ مَنْ جَزَّ أَعْرَافَهَا وَ أَذْنَابَهَا مَذَابَّهَا.
Then Rasool-Allah-saww said: ‘Their blonde ones are their best, and their fast ones are their solid one, and their raiding ones are their kings. May Allah-azwj Curse the one who cuts off their manes, and their tails are their whisks’’.[153]
32- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى أَنْ تَقُومَ الْقِيَامَةُ وَ أَهْلُهَا مُعَانُونَ عَلَيْهَا أَعْرَافُهَا وَقَارُهَا وَ نَوَاصِيهَا جَمَالُهَا وَ أَذْنَابُهَا مَذَابُّهَا.
And by this chain, said,
‘Rasool-Allah-saww said: ‘The horse with its forelocks tied is the best up to the establishment of Al Qiyamah, and it’s owners are supported upon it, their manes are their dignity, and their forelocks are their beauty, and their tails are their whisks’’.[154]
33- أَعْلَامُ الدِّينِ، قِيلَ حَجَّ الرَّشِيدُ فَلَقِيَهُ مُوسَى ع عَلَى بَغْلَةٍ لَهُ فَقَالَ لَهُ الرَّشِيدُ مَنْ مِثْلُكَ فِي حَسَبِكَ وَ نَسَبِكَ وَ تَقَدُّمِكَ تَلْقَانِي عَلَى بَغْلَةٍ فَقَالَ تَطَأْطَأَتْ عَنْ خُيَلَاءِ الْخَيْلِ وَ ارْتَفَعَتْ عَنْ ذِلَّةِ الْحَمِيرِ.
(The book) ‘A’lam Al Deen’ –
‘It is said, ‘(The caliph) Al Rasheed went for Hajj. He met Musa-asws being upon a mule of his‑asws. Al-Rasheed said to him-asws, ‘Who can be like you-asws in your-asws affiliations, and your‑asws lineage, and your-asws precedence? You-asws are meeting me being upon a mule?’
فَقَالَ تَطَأْطَأَتْ عَنْ خُيَلَاءِ الْخَيْلِ وَ ارْتَفَعَتْ عَنْ ذِلَّةِ الْحَمِيرِ
He-asws said: ‘I-asws have swayed away from the pride of the horses and have risen higher than the disgrace of the donkeys’’.[155]
34- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شُقْرُهَا خِيَارُهَا وَ كُمْتُهَا صِلَابُهَا وَ دُهْمُهَا مُلُوكُهَا فَلَعَنَ اللَّهُ مَنْ جَزَّ أَعْرَافَهَا وَ أَذْنَابَهَا مَذَابَّهَا.
(The books) ‘Kitab Al Imamate’ and ‘Al Tabsira’ – from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al Husayn, from Ali Bin Asbat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet‑saww having said: ‘Their blonde ones and their best, and their fast ones are their solid (muscular) ones, and their raiding ones are their kings. May Allah-azwj Curse the one who cuts off their manes, and their tails are their whisks’’.[156]
35- الْفَقِيهُ، قَالَ رَسُولُ اللَّهِ ص فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ قَالَ نَزَلَتْ فِي النَّفَقَةِ عَلَى الْخَيْلِ.
(The book) ‘Al Faqeeh’ –
‘Rasool-Allah-saww said regarding Words of Allah-azwj Mighty and Majestic: Those who are spending their wealth by the night and the day, secretly and openly, so for them, their Recompense is with their Lord, and they shall neither be fear upon them, nor would they be grieving [2:274]. He-saww said: ‘It was Revealed regarding the spending upon the horse’’.[157]
قال الصدوق رضي الله عنه هذه الآية روي أنها نزلت في أمير المؤمنين علي بن أبي طالب ع و كان سبب نزولها أنه كان معه أربعة دراهم فتصدق بدرهم منها بالليل و بدرهم بالنهار و بدرهم في السر و بدرهم في العلانية فنزلت فيه هذه الآية
Note: – Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘This Verse, it is reported that it was Revealed regarding Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and the cause for its Revelation was that there were four Dirhams with him-asws. He-asws gave in charity with a Dirham from these at night, and a Dirham at day time, and a Dirham in secret, and a Dirham openly. So the Verse was Revealed regarding him-asws.
و الآية إذا نزلت في شيء فهي منزلة في كل ما يجري فيه فالاعتقاد في تفسيرها أنها نزلت في أمير المؤمنين ع و جرت في النفقة على الخيل و أشباه ذلك.
And the Verse, when it is Revealed regarding a thing, so it is at the (same) status regarding whatever flows in it. So, the belied in its interpretation is that it was Revealed regarding Amir Al-Momineen-asws, and it flowed regarding the spending upon the horse, and the likes of that’.
36- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص الْخَيْرُ مَعْقُودٌ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ.
Al Shihab –
‘Rasool-Allah-saww said: ‘The goodness is in tying-up in the forelocks of the horse, up to the Day of Qiyamah’’.[158]
37- وَ قَالَ ص يُمْنُ الْخَيْلِ فِي شُقْرِهَا.
And he-saww said: ‘Auspiciousness of the horse is in their blonde ones’’.[159]
الضوء الخير هو النفع الحسن المرغوب فيه و بالعكس منه الشر و الخيل اسم تقع على الفرسان و الأفراس
The illumination (brief) – The good, it is the good benefits, the desired in it, and the opposite from it is the evil, and the ‘Al-Kheyl’ is a name falling upon the horsemen and the horses.
فالأول كَقَوْلِهِ ص يَا خَيْلَ اللَّهِ ارْكَبِي.
The first is like his-saww words: ‘O horses (cavalry) of Allah-azwj, get on!’’
و الثاني – كَقَوْلِهِ ص عَفَوْتُ لَكَ عَنْ صَدَقَةِ الْخَيْلِ. يعني الأفراس
And the second is like his-saww words: ‘I-saww have excused you from the charity of the horse’ – meaning the horses.
و روي أن تميما الداري كان ينقي شعيرا لفرسه و هو أمير على بيت المقدس فقيل له لو كلفت هذا غيرك فقالسَمِعْتُ رَسُولَ اللَّهِ ص مَنْ نَقَّى شَعِيراً لِفَرَسِهِ ثُمَّ قَامَ بِهِ حَتَّى يَعْلِفَهُ عَلَيْهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ شَعِيرَةٍ حَسَنَةً.
And it is reported that Tameem Al Dary used to clean barley for his horse (himself), and he was a governor upon Bayt Al-Maqdis. It was said to him, ‘If you could allocate this to someone else’. He said, ‘I heard Rasool-Allah-saww: ‘One who cleans barley for his horse, then stand with it until it feeds upon it, Allah-azwj would write a good deed for him for ever (grain of) barely’’.
وَ عَنْ أَنَسِ بْنِ مَالِكٍ رَفَعَهُ رِبَاطُ يَوْمٍ فِي سَبِيلِ اللَّهِ خَيْرٌ مِنْ عِبَادَةِ الرَّجُلِ فِي أَهْلِهِ ثَلَاثَمِائَةٍ وَ سِتِّينَ يَوْماً كُلُّ يَوْمٍ أَلْفُ سَنَةٍ.
And from Anas Bin Malik (a well-known fabricator), raising it: ‘Preparing (a horse) for a day in the way of Allah-azwj is better than worship by a man among his family for three hundred and sixty days, each day being of a thousand years’’.
و روي في حديث آخر يمن الخيل في الشقر و عليكم بكل كميت أغر محجل أو أشقر و لا تقصوا أعرافها و أذنابها.
And it is reported in another Hadeeth: ‘Auspiciousness of the horse is in the blonde one, and upon you all is with every fast one, of white forehead, and do not cut off their manes and their tails’.
وَ عَنْ أَبِي قَتَادَةَ الْأَنْصَارِيِ أَنَّ رَجُلًا قَالَ يَا رَسُولَ اللَّهِ أُرِيدُ أَنْ أَشْتَرِيَ فَرَساً فَأَيُّهَا أَشْتَرِي قَالَ اشْتَرِ أَدْهَمَ أَرْثَمَ مُحَجَّلًا مُطْلَقَ الْيَمِينِ أَوْ مِنَ الْكُمْتِ عَلَى هَذِهِ الشِّيَةِ.
And from Abu Qatada Al-Ansari – ‘A man said, ‘O Rasool-Allah-saww! I want to buy a horse, so which one shall I buy?’ He-saww said: ‘Buy one of white forehead, a fast runner, or from the one of white lower legs, upon this colour (spots)’.
وَ قَالَ ص لَوْ جُمِعَتْ خَيْلُ الْعَرَبِ فِي صَعِيدٍ وَاحِدٍ مَا سَبَقَهَا إِلَّا الْأَشْقَرُ.
And he-saww said: ‘If the horses of the Arabs were to be gather in one plain, none would precede them except the blonde one’’.
و قال إن النبي ص بعث سرية فكان أول من جاء بالفتح صاحب أشقر.
And he said, ‘The Prophet-saww dispatched a battalion. The first one who came with the victory was owner of the blonde (horse)’.
و لا ريب أن أقوى الخيل الشقر و الكميت و لا كثير فرق بينهما إلا بالأعراف و الأذناب و فائدة الحديث تفضيل الشقر و بيان أنها أيمن و أبرك من غيرها و راوي الحديث عيسى بن علي الهاشمي عن أبيه عن جده.
And there is no doubt that the strongest of the horses is the blonde and the one of white forehead, and there are not many differences between the two except with the manes, and the tails; and a benefit of the Hadeeth is preferring the blonde, and an explanation is, these are more auspicious and more Blessed than others. And the reporter of the Hadeeth is Isa Bin Ali Al Hashimy, from his father, from his grandfather.
38- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص الشُّومُ فِي الْمَرْأَةِ وَ الْفَرَسِ وَ الدَّارِ.
Al-Shihab –
‘Rasool-Allah-saww said: ‘The evil omen is in the woman, and the horse, and the house’.[160]
الضوء الشوم نقيض اليمن و روي هذا الحديث على وجه آخر أَنَّ النَّبِيَّ ص قَالَ: لَا عَدْوَى وَ لَا هَامَةَ وَ لَا صَفَرَ وَ إِنْ تَكُنِ الطِّيَرَةُ فِي شَيْءٍ فَفِي الْمَرْأَةِ وَ الْفَرَسِ وَ الدَّارِ.
The illumination – The evil omen is contradictory (opposite of) the auspiciousness, and this Hadeeth has been reported upon another aspect, that the Prophet-saww said: ‘There is neither any infection, nor infirmity, nor jaundice, and if the evil omen happens to be in anything, so it would be in the woman, and the horse, and the house’.[161]
وَ عَنْ أَنَسٍ قَالَ: قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنَّا كُنَّا فِي دَارٍ كَثِيرٌ فِيهَا عَدَدُنَا كَثِيرٌ فِيهَا أَمْوَالُنَا فَتَحَوَّلْنَا إِلَى دَارٍ أُخْرَى فَقَلَّ فِيهَا عَدَدُنَا وَ قَلَّتْ فِيهَا أَمْوَالُنَا فَقَالَ رَسُولُ اللَّهِ ص ذَرُوهَا ذَمِيمَةً وَ لَا تَأْثِيرَ لِلدَّارِ.
And from Anas (well-known fabricator) who said,
‘A man said, ‘O Rasool-Allah-saww! We used to be in a house, our numbers were a lot in it and our wealth was a lot in it. We transferred to another house, and our number became fewer in it and our wealth became little’. Rasool-Allah-saww said: ‘It’s height is to blame and there is no impact for the house’’.[162]
39 الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص خَيْرُ الْخَيْلِ الْأَدْهَمُ الْأَقْرَحُ الْمُحَجَّلُ ثَلَاثاً طُلُقُ الْيَدِ الْيُمْنَى.
(The book) ‘Al Majazaat Al Nabawiyya’ –
‘He-saww said: ‘The best horse is the one with the white forehead, the fast runner’’.[163]
40- حَيَاةُ الْحَيَوَانِ، فِي الصَّحِيحِ عَنْ حرير [جَرِيرِ] بْنِ عَبْدِ اللَّهِ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ص يَلْوِي نَاصِيَةَ فَرَسٍ بِإِصْبَعِهِ وَ هُوَ يَقُولُ الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ الْأَجْرُ وَ الْغَنِيمَةُ.
(The book) ‘Hayaat Al Haywan’ – In the correct (chain), from Jareer Bin Abdullah having said,
‘I saw Rasool-Allah-saww twisting the forelock of a horse with his-saww fingers, and he-saww was saying: ‘The horse tied up in its forelocks, is the good up to the Day of Qiyamah of the Recompense and the prosperity’’.[164] (From a non-Shia source)
وَ رَوَى مُسْلِمٌ أَنَّهُ ص كَانَ يَكْرَهُ الشِّكَالَ مِنَ الْخَيْلِ.
And it is reported by Muslim – ‘He-saww used to dislike the white spot in the right forelegs of the horse’’.[165] (From a non-Shia source)
وَ رَوَى النَّسَائِيُّ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص لَمْ يَكُنْ شَيْءٌ أَحَبَّ إِلَيْهِ بَعْدَ النِّسَاءِ مِنَ الْخَيْلِ.
And it is reported by Al Nasaie from Anas (well-known fabricator),
‘The Prophet-saww, there did not happen to be anything more beloved to him-asws, after the women, than the horses’’.[166] (From a non-Shia source)
وَ رَوَى الثَّعْلَبِيُّ بِإِسْنَادِهِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَا مِنْ فَرَسٍ إِلَّا وَ يُؤْذَنُ لَهُ عِنْدَ كُلِّ فَجْرٍ اللَّهُمَّ مَنْ خَوَّلْتَنِي مِنْ بَنِي آدَمَ وَ جَعَلْتَنِي لَهُ فَاجْعَلْنِي أَحَبَّ مَالِهِ وَ أَهْلِهِ إِلَيْهِ.
And it is reported by Al Sa’alby, by his chain,
‘From the Prophet-saww having said: ‘There is none from a horse except it supplicates during every dawn, ‘O Allah-azwj! The one whom You-azwj Empower from the children of Adam-as upon me, and Make me to be for him, then Make me to be the most beloved of his wealth and his family to me!’’[167] (From a non-Shia source)
وَ فِي طَبَقَاتِ ابْنِ سَعْدٍ بِسَنَدِهِ عَنْ غَرِيبٍ الْمُلَيْكِيِ أَنَّ النَّبِيَّ ص سُئِلَ عَنْ قَوْلِهِ تَعَالَى الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ مَنْ هُمْ
And in (the book) ‘Tabaqaat’ of Ibn Sa’ad – By his chain from Ghareeb Al Muleyki,
‘The Prophet-saww was asked about Words of the Exalted: Those who are spending their wealth by the night and the day, secretly and openly, so for them, their Recompense is with their Lord, and they shall neither be fear upon them, nor would they be grieving [2:274], who are they?’
فَقَالَ ص أَصْحَابُ الْخَيْلِ ثُمَّ قَالَ الْمُنْفِقُ عَلَى الْخَيْلِ كَالْبَاسِطِ يَدَيْهِ بِالصَّدَقَةِ لَا يَقْبِضُهَا وَ أَبْوَالُهَا وَ أَرْوَاثُهَا يَوْمَ الْقِيَامَةِ كَذَكِيِّ الْمِسْكِ.
He-saww said: ‘Owners of the horses’. Then he-saww said: ‘The spender upon the horse is like the one extending his hand with giving the charity, not pulling it back, and their (horse’s) urines and their faeces would be as clean as musk on the Day of Qiyamah’’.[168] (From a non-Shia source)
قَالَ الزَّمَخْشَرِيُ فِي الْحَدِيثِ إِنَّ الشَّيْطَانَ لَا يَقْرَبُ صَاحِبَ فَرَسٍ عَتِيقٍ وَ لَا دَاراً فِيهَا فَرَسٌ عَتِيقٌ.
Al Zamakhshari said in the Hadeeth,
‘The Satan-la does not go near the owner of an old horse, nor any house wherein is an old horse’’.[169] (From a non-Shia source)
وَ فِي كِتَابِ الْخَيْلِ، أَنَّ النَّبِيَّ ص قَالَ: إِنَّ الشَّيْطَانَ لَا يَخْبُلُ أَحَداً فِي دَارٍ فِيهَا فَرَسٌ عَتِيقٌ.
And in ‘Kitab Al Kheel’ –
‘The Prophet-saww said: ‘The Satan-la does not stupefy anyone in a house wherein is an old horse’’.[170] (From a non-Shia source)
وَ عَنْ سُلَيْمَانَ بْنِ مُوسَى أَنَّ النَّبِيَّ ص قَالَ: فِي هَذِهِ الْآيَةِ وَ آخَرِينَ مِنْ دُونِهِمْ لا تَعْلَمُونَهُمُ قَالَ هُمُ الْجِنُّ لَا يَدْخُلُونَ بَيْتاً فِيهَا فَرَسٌ عَتِيقٌ.
And from Suleyman Bin Musa,
‘The Prophet-saww said regarding this Verse: and others from besides them you are not knowing of, [8:60]. He-saww said: ‘They are the Jinn. They do not enter a house wherein is an old horse’’.[171] (From a non-Shia source)
– عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَا مِنْ فَرَسٍ عَرَبِيٍّ إِلَّا يُؤْذَنُ لَهُ كُلَّ يَوْمٍ بِدَعْوَتَيْنِ يَقُولُ اللَّهُمَّ كَمَا خَوَّلْتَنِي مَنْ خَوَّلْتَنِي فَاجْعَلْنِي مِنْ أَحَبِّ أَهْلِهِ وَ مَالِهِ إِلَيْهِ.
From Abu Zarr-ra, from the Prophet-saww having said: ‘There is none from an Arabian horse except it is permitted for it every day with two supplications. It says, ‘O Allah-azwj! Just as You-azwj have Empowered upon me the one whom You-azwj have Empowered, so Make me to be the most beloved of his family and his wealth to him’’.[172] (From a non-Shia source)
رَوَى الْحَاكِمُ عَنْ عُقْبَةَ بْنِ عَامِرٍ مَرْفُوعاً قَالَ إِذَا أَرَدْتَ أَنْ تَغْزُوَ فَاشْتَرِ فَرَساً أَدْهَمَ مُحَجَّلًا طُلُقَ الْيُمْنَى فَإِنَّكَ تَغْنَمُ وَ تَسْلَمُ.
Al Hakim has reported from Uqba Bin Aamir, with an unbroken chain, said,
‘Whenever you want to battle, then but a strong fast runner horse, for you will prosper and be safe’’.[173] (From a non-Shia source)
وَ فِي كُتُبِ الْغَرِيبِ أَنَّ النَّبِيَّ ص قَالَ: إِنَّ اللَّهَ يُحِبُّ الرَّجُلَ الْقَوِيَّ الْمُبْدِئَ الْمُعِيدَ عَلَى الْفَرَسِ الْمُبْدِئِ الْمُعِيدِ.
And in ‘Kutub Al Ghareeb’ –
‘The Prophet-saww said: ‘Allah-azwj Loves the strong man, the initiator, the repeater being upon the horse, the initiator, the repeater’’.[174] (From a non-Shia source)
وَ فِي الصَّحِيحِ أَنَّ النَّبِيَّ ص رَكِبَ فَرَساً مَعْرُوراً لِأَبِي طَلْحَةَ وَ قَالَ إِنْ وَجَدْنَاهُ لَبَحْراً.
And in ‘Al Saheeh’ –
‘The Prophet-saww rode to Abu Talha, trying out a horse, and said: ‘We-saww find it being with potential’’.[175] (From a non-Shia source)
وَ فِي الْفَائِقِ أَنَّ أَهْلَ الْمَدِينَةِ فَزِعُوا مَرَّةً فَرَكِبَ ص فَرَساً عُرْياً وَ رَكَضَ فِي آثَارِهِمْ فَلَمَّا رَجَعَ ص قَالَ إِنْ وَجَدْنَاهُ لَبَحْراً.
And in ‘Al-Faiq’ – The people of Al Medina were alarmed once, so the Prophet-saww rode a bare horse and sprinted in their tracts. When he-saww returned, he-saww said: ‘We found it with potential’’.[176] (From a non-Shia source)
وَ رَوَى النَّسَائِيُّ وَ الطَّبَرَانِيُّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ أَبِي الْجَعْدِ أَخِي سَالِمِ بْنِ أَبِي الْجَعْدِ عَنْ جُعَيْلٍ الْأَشْجَعِيِّ قَالَ: خَرَجْتُ مَعَ النَّبِيِّ ص فِي بَعْضِ غَزَوَاتِهِ وَ أَنَا عَلَى فَرَسٍ عَجْفَاءَ فَكُنْتُ فِي آخِرِ النَّاسِ فَلَحِقَنِي النَّبِيُّ ص فَقَالَ سِرْ يَا صَاحِبَ الْفَرَسِ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّهَا فَرَسٌ عَجْفَاءُ ضَعِيفَةٌ
And it is reported by Al Nasair, and Al Tabari, from A Hadeeth of Abdullah Bin Abu Al Ja’ad, brother of Salim Bin Abu Al Ja’ad, from Jueyl Al Ashjaie who said,
‘I went out with the Prophet-saww in one of his-saww military expeditions, and I was upon a lean horse. I was at the end of the people. The Prophet-saww joined with me and said: ‘Travel, O owner of the horse!’ I said, ‘O Rasool-Allah-saww! It is a lean horse, weak!’
فَرَفَعَ ص بِمِخْصَرَةٍ كَانَتْ مَعَهُ فَضَرَبَهَا بِهَا وَ قَالَ اللَّهُمَّ بَارِكْ لَهُ فِيهَا
He-saww raised his-saww stick which was with him-saww and tapped it with it and said: ‘O Allah‑azwj! Bless for him in it!’
فَلَقَدْ رَأَيْتُنِي مَا أَمْلِكُ رَأْسَهَا حَتَّى صِرْتُ مِنْ قُدَّامِ الْقَوْمِ وَ لَقَدْ بِعْتُ مِنْ بَطْنِهَا بِاثْنَيْ عَشَرَ أَلْفاً.
You should have seen me. I could not control its head until I came to be from the front ones of the people, and I sold from its belly (young horses), for twelve thousand (Dirhams)’’.[177]
وَ رُوِيَ عَنْ خَالِدِ بْنِ الْوَلِيدِ أَنَّهُ كَانَ لَا يَرْكَبُ فِي الْقِتَالِ إِلَّا الْإِنَاثَ لِقِلَّةِ صَهِيلِهَا.
And it is reported from Khalid Bin Al Waleed that he would not ride in the battle except the female (horse) due to it being scarce with the neighing’’.[178] (From a non-Shia source)
وَ قَالَ ابْنُ حِبَّانَ فِي صَحِيحِهِ عَنِ ابْنِ عَامِرِ الْهَوْزَنِيِ عَنْ أَبِي كَبْشَةَ الْأَنْمَارِيِّ وَ اسْمُهُ أَصْرَمُ بْنُ سَعْدٍ أَنَّهُ أَتَاهُ فَقَالَ أَطْرِقْنِي فَرَسَكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَطْرَقَ فَرَساً فَعَقَبَ لَهُ كَانَ لَهُ كَأَجْرِ سَبْعِينَ فَرَساً حَمَلَ عَلَيْهَا فِي سَبِيلِ اللَّهِ وَ إِنْ لَمْ يَعْقُبْ لَهُ كَانَ لَهُ كَأَجْرِ فَرَسٍ حَمَلَ عَلَيْهَا فِي سَبِيلِ اللَّهِ.
And Ibn Habban said in his ‘Saheeh’ – From Ibn Aamir Al Howziny, from Abu Kabasha Al Anmary, and his name is Asram Bin Sa’ad –
‘He came to him and said, ‘Your horse knocked me. I heard Rasool-Allah-azwj saying: ‘Give me your horse (to mate with my horses), for I heard Rasool-Allah-saww saying: ‘One who gives a horse for mating, and there is a posterity for it, there would be for him like the Recompense of seventy horses loaded upon in the way of Allah-azwj, and if there is no posterity for it, there would be for him like the Recompense of a horse loaded upon in the way of Allah-azwj’’.[179] (From a non-Shia source)
وَ رَوَوْا أَنَّ النَّبِيَّ ص قَالَ: إِنْ يَكُنِ الْخَيْرُ فِي شَيْءٍ فَفِي ثَلَاثٍ الْمَرْأَةِ وَ الدَّارِ وَ الْفَرَسِ.
And it is reported that the Prophet-saww said: ‘If the goodness happens to be in anything, so it is in the three – the woman, and the house, and the horse’’.[180] (From a non-Shia source)
وَ فِي رِوَايَةٍ الشُّومُ فِي ثَلَاثٍ الْمَرْأَةِ وَ الدَّارِ وَ الْفَرَسِ.
And in a report: ‘The evil omen is in three – the woman, and the house, and the horse’’.[181] (From a non-Shia source)
وَ فِي رِوَايَةٍ الشُّومُ فِي الربع [أَرْبَعٍ] … وَ الْخَادِمِ وَ الْفَرَسِ.
And in a report: ‘The evil omen is in four – ….. and the servant, and the horse’’. (From a non-Shia source)
وَ رُوِيَ ذَلِكَ عَنْ عَائِشَةَ قَالَتْ لَمْ يَحْفَظْ أَبُو هُرَيْرَةَ لِأَنَّهُ دَخَلَ وَ الرَّسُولُ ص يَقُولُ قَاتَلَ اللَّهُ الْيَهُودَ يَقُولُونَ الشُّومُ فِي ثَلَاثٍ إلخ فَسَمِعَ آخِرَ الْحَدِيثِ وَ لَمْ يَسْمَعْ أَوَّلَهُ.
And that is reported from Ayesha who said, ‘Abu Hureyra did not memorise (it properly), because he had entered while Rasool-Allah-saww saying: ‘May Allah-azwj Curse the Jews for they are saying that the evil omen is in three etc. So he heard the end of the Hadeeth and did not hear it’s beginning’’.[182] (From a non-Shia source)
قَالَ الدِّمْيَاطِيُّ رَوَيْنَا بِالْإِسْنَادِ الصَّحِيحِ عَنْ يُوسُفَ بْنِ مُوسَى الْقَطَّانِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ أَنَّ النَّبِيَّ ص قَالَ: الْبَرَكَةُ فِي ثَلَاثٍ فِي الْفَرَسِ وَ الْمَرْأَةِ وَ الدَّارِ.
Al Dimyati said, ‘We are reported with the correct chain from Yusuf Bin Musa Al Qattan, from Sufyan Bin Uyayna, from Al Zuhry, from Salim, from his father,
‘The Prophet-saww said: ‘The Blessings are in three – in the horse, and the woman, and the house’’.[183] (From a non-Shia source)
قَالَ يُوسُفُ سَأَلْتُ ابْنَ عُيَيْنَةَ عَنْ مَعْنَى هَذَا الْحَدِيثِ فَقَالَ سُفْيَانُ سَأَلْتُ عَنْهُ الزُّهْرِيَّ فَقَالَ الزُّهْرِيُّ سَأَلْتُ عَنْهُ سَالِماً فَقَالَ سَالِمٌ سَأَلْتُ عَنْهُ عَبْدَ اللَّهِ بْنَ عُمَرَ فَقَالَ سَأَلْتُ عَنْهُ النَّبِيَّ ص فَقَالَ إِذَا كَانَ الْفَرَسُ ضَرُوباً فَهُوَ مَشُومٌ وَ إِذَا كَانَتِ الْمَرْأَةُ قَدْ عَرَفَتْ زَوْجاً غَيْرَ زَوْجِهَا فَحَنَّتْ إِلَى الزَّوْجِ الْأَوَّلِ فَهِيَ مَشُومَةٌ وَ إِذَا كَانَتِ الدَّارُ بَعِيدَةً عَنِ الْمَسْجِدِ لَا يُسْمَعُ فِيهَا الْأَذَانُ وَ الْإِقَامَةُ فَهِيَ مَشُومَةٌ وَ إِذَا كُنَّ بِغَيْرِ هَذَا الْوَصْفِ فَهُنَّ مُبَارَكَاتٌ.
Yusuf said, ‘I asked Ibn Uyayna about the meaning of th is Hadeeth. He said, ‘Sufyan has asked Al-Zuhry about it. Al Zuhry said, ‘I asked Saalim about it. Saalim said, ‘I asked Abdullah Bin Umar, he said, ‘I had asked the Prophet-saww about it. He-saww said: ‘When the horse was striking (unruly), so it is inauspicious, and when the woman knows a husband other than her husband, so she is loving to her first husband, she is inauspicious; and when the house was far from the Masjid, the Azaan and the Iqaama cannot be heard in it, so it is inauspicious, and when these are with other than these descriptions, so these are Blessed’’.[184] (From a non-Shia source)
وَ رَوَى ابْنُ عَسَاكِرَ فِي تَارِيخِ دِمَشْقَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ الْبِغَالَ كَانَتْ تَتَنَاسَلُ وَ كَانَتْ أَسْرَعَ الدَّوَابِّ فِي نَقْلِ الْحَطَبِ لِنَارِ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَدَعَا عَلَيْهَا فَقَطَعَ اللَّهُ نَسْلَهَا.
And it is reported by Ibn Asakir in ‘Tareekh Dimashq’ –
‘From Ali Bin Abu Talib-asws: ‘The mules used to interbreed, and there were the quickest of the animals in transporting the firewood for the fire of Ibrahim-as, Friend of the Beneficent. So he-as supplicated against them, and Allah-azwj Cut of their lineage’’.[185] (From a non-Shia source)
وَ فِي كَامِلِ ابْنِ عَدِيٍّ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص رَكِبَ بَغْلَةً فَحَادَتْ بِهِ فحسبها [فَحَبَسَهَا] وَ أَمَرَ رَجُلًا أَنْ يَقْرَأَ عَلَيْهَا قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ فَسَكَنَتْ.
And in ‘Kamil’ of Ibn Aday, from Anas (a well-known fabricator),
‘The Prophet-saww rode a mule. It leaned with him-as. He-saww withheld it and instructed a man that he recites Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] (Surah Al-Falaq). It calmed down’’.[186]
وَ رَوَى أَبُو دَاوُدَ وَ النَّسَائِيُّ عَنْ عَبْدِ اللَّهِ بْنِ زفيرٍ النَّافِعِيِ الْمِصْرِيِّ عَنْ عَلِيٍّ ع قَالَ: أُهْدِيَتْ لِرَسُولِ اللَّهِ ص بَغْلَةٌ فَرَكِبَهَا فَقَالَ عَلِيٌّ ع لَوْ حَمَلْنَا الْحَمِيرَ عَلَى الْخَيْلِ لَكَانَتْ لَنَا مِثْلُ هَذِهِ فَقَالَ رَسُولُ اللَّهِ ص إِنَّمَا يَفْعَلُ ذَلِكَ الَّذِينَ لَا يَعْلَمُونَ.
And it is reported by Abu Dawood and Al Nasaie, from Abdullah Bin Zufeyr Al Nafie,
‘From Ali-asws having said: ‘A mule was gifted to Rasool-Allah-saww, so he-saww rode it. Ali-asws said: ‘If we were to load (interbreed) the donkeys upon the horses, there would be for us-asws (an animal) like this (mule)’. Rasool-Allah-saww said: ‘But that is done by those who are not knowing’’.[187] (From a non-Shia source)
وَ رَوَى مُسْلِمٌ عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: بَيْنَمَا النَّبِيُّ ص فِي حَائِطٍ لِبَنِي النَّجَّارِ عَلَى بَغْلَةٍ لَهُ وَ نَحْنُ مَعَهُ إِذْ حَادَتْ بِهِ وَ كَادَتْ أَنْ تُلْقِيَهُ وَ إِذَا أَقْبُرٌ سِتَّةٌ أَوْ خَمْسَةٌ أَوْ أَرْبَعَةٌ
It is reported by Muslim, from Zayd Bin Sabit who said,
‘While the Prophet-saww was upon a mule of his-saww in a garden of the clan of Al Najjar, and we were with him-saww, when it inclined with him-saww almost throwing him-saww off, and there were six graves, or five, or four.
فَقَالَ مَنْ يَعْرِفُ أَصْحَابَ هَذِهِ الْأَقْبُرِ قَالَ رَجُلٌ أَنَا فَقَالَ ص مَتَى مَاتَ هَؤُلَاءِ قَالَ مَاتُوا عَلَى الْإِشْرَاكِ فَقَالَ ص إِنَّ هَذِهِ الْأُمَّةَ تُبْتَلَى فِي قُبُورِهَا فَلَوْ لَا أَنْ لَا تَدَافَنُوا لَدَعَوْتُ اللَّهَ أَنْ يُسْمِعَكُمْ مِنْ عَذَابِ الْقَبْرِ الَّذِي أَسْمَعُ مِنْهُ
He-saww said: ‘Who know the occupants of these graves?’ A man said, ‘I do!’ He-saww said: ‘When did they die?’ He said, ‘They died upon the Shirk’. He-saww said: ‘This is the community being afflicted in their graves. Had they not been buried, I-saww would have supplicated to Allah-azwj to Make you all hear from the Punishment of the grave which I-saww am hearing from it’.
ثُمَّ أَقْبَلَ ص بِوَجْهِهِ الْكَرِيمِ إِلَيْنَا فَقَالَ تَعَوَّذُوا بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ فَقَالُوا نَعُوذُ بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ
Then he-saww turned with his-saww honourable face. He-saww said: ‘Seek Refuge with Allah-azwj from the Punishment of the grave!’ They said, ‘We seek Refuge with Allah-azwj from Punishment of the grave’.
فَقَالَ ص تَعَوَّذُوا بِاللَّهِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَ مَا بَطَنَ فَقَالُوا نَعُوذُ بِاللَّهِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَ مَا بَطَنَ
He-saww said: ‘Seek Refuge with Allah-azwj from the Fitna, what is apparent from it and what is hidden!’ They said, ‘We seek Refuge with Allah-azwj from the Fitna, whatever is apparent from it and whatever is hidden’.
فَقَالَ ص تَعَوَّذُوا بِاللَّهِ مِنْ فِتْنَةِ الدَّجَّالِ فَقَالُوا نَعُوذُ بِاللَّهِ مِنْ فِتْنَةِ الدَّجَّالِ.
He-saww said: ‘Seek Refuge with Allah-azwj from the Fitna of Al Dajjal-la!’ They said, ‘We seek Refuge with Allah-azwj from the Fitna of Al Dajjal-la’’.[188] (From a non-Shia source)
وَ فِي مَجْمَعِ الطَّبَرَانِيِّ الْأَوْسَطِ مِنْ حَدِيثِ أَنَسٍ قَالَ: انْهَزَمَ الْمُسْلِمُونَ يَوْمَ حُنَيْنٍ وَ رَسُولُ اللَّهِ ص عَلَى بَغْلَتِهِ الشَّهْبَاءِ الَّتِي يُقَالُ لَهَا دُلْدُلُ فَقَالَ لَهَا رَسُولُ اللَّهِ ص دُلْدُلُ اسْدِي فَأَلْصَقَتْ بَطْنَهَا بِالْأَرْضِ حَتَّى أَخَذَ النَّبِيُّ حَفْنَةً مِنْ تُرَابٍ فَرَمَى بِهَا وُجُوهَهُمْ قَالَ حم لَا يُنْصَرُونَ
And in ‘Jamie Al Tabrany’ – The middle from a Hadeeth by Anas (well-known fabricator) who said,
‘The Muslims were defeated on the day of Hunayn, and Rasool-Allah-saww was upon his-saww Al-Shahba mule called ‘Duldul’. Rasool-Allah-saww said to it: ‘Duldul! Lower (yourself)!’ It adhered It’s belly with the ground until the Prophet-saww grabbed a handful of soil and threw it in their (enemies) faces. He-saww said: ‘By Allah-azwj! They will not be helped!’
قَالَ فَانْهَزَمَ الْقَوْمُ وَ مَا رَمَيْنَاهُمْ بِسَهْمٍ وَ لَا طَعَنَّاهُمْ بِرُمْحٍ وَ لَا ضَرَبْنَاهُمْ بِسَيْفٍ.
He (the narrator) said, ‘The people (enemies) were defeated, and they were neither shot at by an arrow, nor were they stabbed by a spear, nor were they struck by a sword’’.[189] (From a non-Shia source)
وَ فِيهِ مِنْ حَدِيثِ شَيْبَةَ بْنِ عُثْمَانَ أَنَّ النَّبِيَّ ص قَالَ لِعَمِّهِ عَبَّاسٍ يَوْمَ حُنَيْنٍ نَاوِلْنِي مِنَ الْبَطْحَاءِ فَأَفْقَهَ اللَّهُ الْبَغْلَةَ كَلَامَهُ فَانْخَفَضَتْ بِهِ حَتَّى كَادَ بَطْنُهَا يَمَسُّ الْأَرْضَ فَتَنَاوَلَ رَسُولُ اللَّهِ ص مِنَ الْحَصْبَاءِ فَنَفَخَ فِي وُجُوهِهِمْ وَ قَالَ شَاهَتِ الْوُجُوهُ حم لَا يُنْصَرُونَ.
And in is is from a Hadeeth by Sheyba Bin Usman,
‘The Prophet-saww said to his-saww uncle Abbas on the day of Huneyn: ‘Give me-as from the ground!’ Allah-azwj Caused the mule to understand his-saww speech, so it lowered itself with him-saww until it’s belly almost touched the ground. Rasool-Allah-saww took from the coarse sand and blew into their (enemies) faces and said: ‘May the faces be distorted! By Allah-azwj, they will not be helped!’’[190] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ وَ أَبُو نُعَيْمٍ مِنْ طُرُقٍ صَحِيحَةٍ عَنْ خُزَيْمَةَ بْنِ أَوْسٍ قَالَ: هَاجَرْتُ إِلَى النَّبِيِّ ص وَ قَدِمْتُ عَلَيْهِ عِنْدَ مُنْصَرَفِهِ مِنْ تَبُوكَ فَأَسْلَمْتُ فَسَمِعْتُهُ يَقُولُ هَذِهِ الْحِيرَةُ قَدْ رُفِعَتْ إِلَيَّ وَ إِنَّكُمْ سَتَفْتَحُونَهَا وَ هَذِهِ الشَّيْمَاءُ بِنْتُ نُفَيْلَةَ الْأَسَدِيَّةُ عَلَى بَغْلَةٍ شَهْبَاءَ مُعْتَجِرَةً بِخِمَارٍ أَسْوَدَ
And it is reported by Al Tabrany and Abu Nueym, from a correct way, from Khuzeyma Bin Aws who said,
‘I emigrated to the Prophet-saww and arrived to him-saww during his-saww leaving from Tabuk. I became a Muslim and I heard him-saww saying: ‘This (issue of) Al Hira has been raised to me-saww and you all will be conquering it, and this is Al Sheyman Bint Nufeyla Al Asadiya upon a Shahba mule, covered with a black veil’. (From a non-Shia source)
فَقُلْتُ يَا رَسُولَ اللَّهِ إِنْ نَحْنُ دَخَلْنَا الْحِيرَةَ فَوَجَدْنَاهَا عَلَى هَذِهِ الصِّفَةِ فَهِيَ لِي قَالَ هِيَ لَكَ
I said, ‘O Rasool-Allah-saww! If we were to enter Al Hira and find it to be upon this description, so she would be for me’. He-saww said: ‘She is for you’.
فَأَقْبَلْنَا مَعَ خَالِدِ بْنِ الْوَلِيدِ نُرِيدُ الْحِيرَةَ فَلَمَّا دَخَلْنَاهَا كَانَ أَوَّلُ مَنْ تَلْقَانَا الشَّيْمَاءَ بِنْتَ نُفَيْلَةَ كَمَا قَالَ رَسُولُ اللَّهِ ص عَلَى بَغْلَةٍ شَهْبَاءَ مُعْتَجِرَةً بِخِمَارٍ أَسْوَدَ
We went with Khalid Bin Al Waleed intending Al Hira. When we entered it, the first one to meet us was Al-Sheyma Bint Nufeyla, just as Rasool-Allah-saww had said, being upon a Shahba mule, covered with a black veil.
فَتَعَلَّقْتُ بِهَا فَقُلْتُ هَذِهِ وَهَبَهَا لِي رَسُولُ اللَّهِ ص وَ طَلَبَ مِنِّي خَالِدٌ عَلَيْهَا الْبَيِّنَةَ فَأَتَيْتُهُ بِهَا فَسَلَّمَهَا إِلَيَّ وَ نَزَلَ إِلَيْنَا أَخُوهَا عَبْدُ الْمَسِيحِ فَقَالَ لِي أَ تَبِيعُنِيهَا قُلْتُ نَعَمْ قَالَ فَاحْتَكِمْ بِمَا شِئْتَ فَقُلْتُ وَ اللَّهِ لَا أَنْقُصُهَا عَنْ أَلْفِ دِرْهَمٍ
I got attached with her and said, ‘This one, Rasool-Allah-saww has gifted her to me!’ And Khalid demanded the proof upon it. I came to him with it. He submitted her to me, and her brother Abdul Maseeh descended to us. He said to him, ‘Will you sell her to me?’ I said, ‘Yes’. He said, ‘Decide whatever you like’. I said, ‘By Allah-azwj! I will not reduce her from a thousand Dirhams’.
فَدَفَعَ إِلَيَّ أَلْفَ دِرْهَمٍ فَقَالَ لِي لَوْ قُلْتَ مِائَةَ أَلْفِ دِرْهَمٍ دَفَعْتُهَا إِلَيْكَ فَقُلْتُ لَا أُحِبُّ مَالًا فَوْقَ أَلْفِ دِرْهَمٍ.
He handed over a thousand Dirhams to me. He said to me, ‘If you had said, ‘One hundred thousand Dirhams’, I would have handed these to you’. I said, ‘I do not love wealth above a thousand Dirhams’’.[191]
وَ رُوِيَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ صَالِحٌ وَ كَانَ لَهُ مَعَ اللَّهِ مُعَامَلَةٌ حَسَنَةٌ وَ كَانَ لَهُ زَوْجَةٌ وَ كَانَ ضَنِيناً بِهَا وَ كَانَتْ مِنْ أَجْمَلِ أَهْلِ زَمَانِهَا مُفْرِطَةً فِي الْجَمَالِ وَ الْحُسْنِ وَ كَانَ يُقْفِلُ عَلَيْهَا الْبَابَ
And it is reported by Ja’far Bin Muhammad Al-Sadiq-asws: ‘There was a righteous man among the children of Israel, and there was good dealings for him with Allah-azwj, and there was a wife fo r him, and he was jealous with her, and she was from the most beautiful of the people of her time, excessively beautiful and excellence, and he used to lock the door upon her (when going out).
فَنَظَرَتْ يَوْماً شَابّاً فَهَوَتْهُ وَ هَوَاهَا فَعَمِلَ لَهَا مِفْتَاحاً عَلَى بَابِ دَارِهَا وَ كَانَ يَخْرُجُ وَ يَدْخُلُ لَيْلًا وَ نَهَاراً مَتَى شَاءَ وَ زَوْجُهَا لَمْ يَشْعُرْ بِذَلِكَ فَبَقِيَا عَلَى ذَلِكَ زَمَاناً طَوِيلًا
One day she looked at a youth. She desired him and he desired her. He made a key for her for the door of her house, and he used to exit and enter at night and day whenever he so desired, and her husband was not aware of that. They both remained upon that for a long time.
فَقَالَ لَهَا زَوْجُهَا يَوْماً وَ كَانَ أَعْبَدَ بَنِي إِسْرَائِيلَ وَ أَزْهَدَهُمْ إِنَّكِ قَدْ تَغَيَّرْتِ عَلَيَّ وَ لَمْ أَعْلَمْ مَا سَبَبُهُ وَ قَدْ تُوَسْوِسُ قَلْبِي عَلَيَّ وَ كَانَ قَدْ أَخَذَهَا بِكْراً ثُمَّ قَالَ وَ أَشْتَهِي مِنْكِ أَنَّكِ تَحْلِفِي لِي أَنَّكِ لَمْ تَعْرِفِي رَجُلًا غَيْرِي
One day her husband said to her, and he was the most worshipping of the children of Israel and their most ascetic, ‘You have changed to me, and I don’t know what the cause of it is, and my heart has whispered to me’ – and he had taken her when a virgin. Then he said to her, ‘And I desire from you that you should swear an oath to me that you don’t know any man apart from me’.
وَ كَانَ لِبَنِي إِسْرَائِيلَ جَبَلٌ يُقْسِمُونَ بِهِ وَ يَتَحَاكَمُونَ عِنْدَهُ وَ كَانَ الْجَبَلُ خَارِجَ الْمَدِينَةِ عِنْدَهُ نَهَرٌ جَارٍ وَ كَانَ لَا يَحْلِفُ عِنْدَهُ أَحَدٌ كَاذِباً إِلَّا هَلَكَ
And there was a mountain for the children of Israel they were vowing (swearing oaths) by it, and judging each other in its presence, and the mountain was outside from the city. There was a flowing river by it, and no one would swear falsely in it’s presence except he would be destroyed (die).
فَقَالَتْ لَهُ وَ يُطَيِّبُ قَلْبَكَ إِذَا حَلَفْتُ لَكَ عِنْدَ الْجَبَلِ قَالَ نَعَمْ قَالَتْ مَتَى شِئْتَ فَعَلْتُ
She said to him, ‘And will your soul feel good if I were to swear on oath to you in the presence of the mountain?’ He said, ‘Yes’. She said, ‘Whenever you like, I shall do so’.
فَلَمَّا خَرَجَ الْعَابِدُ لِقَضَاءِ حَاجَتِهِ دَخَلَ عَلَيْهَا الشَّابُّ فَأَخْبَرَتْهُ بِمَا جَرَى لَهَا مَعَ زَوْجِهَا وَ أَنَّهَا تُرِيدُ أَنْ تَحْلِفَ لَهُ عِنْدَ الْجَبَلِ وَ قَالَتْ مَا يُمْكِنُنِي أَنْ أَحْلِفَ كَاذِبَةً وَ لَا أَقُولُ لِزَوْجِي
When the worshipper went out to fulfill his need, the youth entered to see her. She informed him with what had transpired for her with her husband and that she wanted to oath for him in the presence of the mountain, and she said, ‘It is not possible for me that I swear falsely, nor can I be saying (lies) to my husband!’
فَبُهِتَ الشَّابُّ وَ تَحَيَّرَ وَ قَالَ فَمَا تَصْنَعِينَ
The youth was stunned and confused, and said, ‘So what will you be doing?’
فَقَالَتْ بَكِّرْ غَداً وَ الْبَسْ ثَوْبَ مُكَارٍ وَ خُذْ حِمَاراً وَ اجْلِسْ عَلَى بَابِ الْمَدِينَةِ فَإِذَا خَرَجْنَا فَأَنَا أَدُعُّهُ يَكْتَرِي مِنْكَ الْحِمَارَ فَإِذَا اكْتَرَاهُ مِنْكَ بَادِرْ وَ احْمِلْنِي وَ ارْفَعْنِي فَوْقَ الْحِمَارِ حَتَّى أَحْلِفَ لَهُ وَ أَنَا صَادِقَةٌ أَنَّهُ مَا مَسَّنِي أَحَدٌ غَيْرُكَ وَ غَيْرُ هَذَا الْمُكَارِي
She said, ‘Go early tomorrow morning and wear the garb of a (donkey) hirer and take a donkey and sit at the gate of the city. When we come out, I shall call him to hire the donkey from you. When he hires it from you, rush and carry me and raise me above the donkey until I swear an oath for him, and I shall be truthful (in it), ‘No one has touched me apart from you and this (donkey) hirer’.
فَقَالَ حُبّاً وَ كَرَامَةً وَ إِنَّهُ لَمَّا جَاءَ زَوْجُهَا قَالَ لَهَا قُومِي إِلَى الْجَبَلِ لِتَحْلِفِي بِهِ قَالَتْ مَا لِي طَاقَةٌ بِالْمَشْيِ فَقَالَ اخْرُجِي فَإِنْ وَجَدْتُ مُكَارِياً اكْتَرَيْتُ لَكِ
He said, ‘Lovely and honourable!’ And when her husband came, he said to her, ‘Arise to go to the mountain for you to oath to me with it!’ She said, ‘There is no strength for me with the walking’. He said, ‘Come out, so if I were to find a (donkey) hirer, I shall hire for you’.
فَقَامَتْ وَ لَمْ تَلْبَسْ لِبَاسَهَا فَلَمَّا خَرَجَ الْعَابِدُ وَ زَوْجَتُهُ رَأَتِ الشَّابَّ يَنْتَظِرُهَا فَصَاحَتْ بِهِ يَا مُكَارِي أَكْتَرِي حِمَارَكَ بِنِصْفِ دِرْهَمٍ إِلَى الْجَبَلِ قَالَ نَعَمْ
She stood up and did not wear (change) her clothes. When the worshipper went out, and his wife saw the youth awaiting her, she shouted at him, ‘O (donkey) hirer! Hire your donkey for half a Dirham, to (go to) the mountain!’ He said, ‘Yes’.
ثُمَّ تَقَدَّمَ وَ رَفَعَهَا عَلَى الْحِمَارِ وَ سَارُوا حَتَّى وَصَلُوا إِلَى الْجَبَلِ فَقَالَتْ لِلشَّابِّ أَنْزِلْنِي عَنِ الْحِمَارِ حَتَّى أَصْعَدَ الْجَبَلَ
Then he went ahead and raised her upon the donkey, and they travelled until they arrive to the mountain. She said to the youth, ‘Descend me from the donkey until I ascend the mountain!’
فَلَمَّا تَقَدَّمَ الشَّابُّ إِلَيْهَا أَلْقَتْ بِنَفْسِهَا إِلَى الْأَرْضِ فَانْكَشَفَتْ عَوْرَتُهَا فَشَتَمَتِ الشَّابَّ فَقَالَ وَ اللَّهِ مَا لِي ذَنْبٌ
When the youth proceeded to her, she threw herself to the ground and her nakedness was uncovered. She cursed the youth. He said, ‘By Allah-azwj! It was not my fault’.
ثُمَّ مَدَّتْ يَدَهَا إِلَى الْجَبَلِ فَمَسَكَتْهُ وَ حَلَفَتْ لَهُ أَنَّهُ لَمْ يَمَسَّهَا أَحَدٌ وَ لَا نَظَرَ إِنْسَانٌ مِثْلَ نَظَرِكَ إِلَيَّ مُذْ عَرَفْتُكَ غَيْرُكَ وَ هَذَا الْمُكَارِي
Then she extended her hand to the mountain. She held him and swore an oath for him (her husband), ‘No one had touched me nor has any human looked like you’re looking at me since I have known you, apart from you, and this hirer!’
فَاضْطَرَبَ الْجَبَلُ اضْطِرَاباً شَدِيداً وَ زَالَ عَنْ مَكَانِهِ وَ أَنْكَرَتْ بَنُو إِسْرَائِيلَ فَذَلِكَ قَوْلُهُ تَعَالَى وَ إِنْ كانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبالُ.
The mountain trembled with severe trembling and moved from its place, and the children of Israel disliked (it). That is the Word of the Exalted: and even though their plots were such that the mountains would have moved from it [14:46]’’.[192] (From a non-Shia source)
وَ ذَكَرَ ابْنُ عَسَاكِرَ فِي تَارِيخِهِ بِسَنَدِهِ إِلَى مَنْصُورٍ وَ قَالَ: لَمَّا فَتَحَ رَسُولُ اللَّهِ ص خَيْبَرَ أَصَابَ حِمَاراً أَسْوَدَ فَكَلَّمَ الْحِمَارَ رَسُولُ اللَّهِ ص فَقَالَ لَهُ مَا اسْمُكَ قَالَ يَزِيدُ بْنُ شِهَابٍ أَخْرَجَ اللَّهُ تَعَالَى مِنْ نَسْلِ جَدِّي سِتِّينَ حِمَاراً لَا يَرْكَبُهَا إِلَّا نَبِيٌّ وَ قَدْ كُنْتُ أَتَوَقَّعُكَ لِتَرْكَبَنِي وَ لَمْ يَبْقَ مِنْ نَسْلِ جَدِّي غَيْرِي وَ لَا مِنَ الْأَنْبِيَاءِ غَيْرُكَ وَ قَدْ كُنْتُ قَبْلَكَ لِتَرْكَبَنِي عِنْدَ رَجُلٍ يَهُودِيٍّ وَ كُنْتُ أَتَعَثَّرُ بِهِ وَ كَانَ يُجِيعُ بَطْنِي وَ يَضْرِبُ ظَهْرِي
And Ibn Asakir has mentioned in his ‘Tareekh’, by his chain to Mansour and said,
‘When Rasool-Allah-saww conquered Khyber, he-saww attained a black donkey. The donkey spoke to Rasool-Allah-saww. He-saww said to it: ‘What is your name?’ It said, ‘Yazeed Bin Shiah. Allah-azwj has Brought out sixty donkeys from the lineage of my grandfather (ancestor). No one has ridden these except a Prophet-as, and I have been anticipating for you-saww to be riding me, and there does not remain from the lineage of my grandfather (ancestor) apart from me, nor from the Prophets-as apart from you-saww; and a Jewish man had been riding me and I used to stumble with him, and he would pain my belly and strike my back!’
فَقَالَ النَّبِيُّ ص فَأَنْتَ يَعْفُورٌ يَا يَعْفُورُ تَشْتَهِي الْإِنَاثَ قَالَ لَا
The Prophet-saww said: ‘So you are Yafour. O Yafour! Do you desire females (donkeys)?’ It said, ‘No’.
فَكَانَ رَسُولُ اللَّهِ ص يَرْكَبُهُ فِي حَاجَتِهِ وَ كَانَ يَبْعَثُ بِهِ خَلْفَ مَنْ شَاءَ مِنْ أَصْحَابِهِ فَيَأْتِي الْبَابَ فَيَقْرَعُهُ بِرَأْسِهِ فَإِذَا خَرَجَ صَاحِبُ الدَّارِ أَوْمَأَ إِلَيْهِ فَيَعْلَمُ أَنَّ رَسُولَ اللَّهِ ص أَرْسَلَهُ إِلَيْهِ فَيَأْتِي النَّبِيَّ ص
Rasool-Allah-saww used to ride it regarding his-saww needs, and he-saww would send it behind the one he-saww so desired from his-saww companions. It would come to the door and knock it with it’s head. When the owner of the house came out, it would gesture to him, and he would know that Rasool-Allah-saww had sent it to him, so he would come to the Prophet-saww.
فَلَمَّا قُبِضَ النَّبِيُّ ص جَاءَ إِلَى بِئْرٍ وَ كَانَتْ لِأَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ فَتَرَدَّى فِيهَا جَزَعاً عَلَى رَسُولِ اللَّهِ ص فَصَارَتْ قَبْرَهُ.
When the Prophet-saww passed away, it came to a well, and it belonged to Abu Al Heysam Bin Al Tayhan. It fell into it in alarm upon Rasool-Allah-saww, so it became it’s grave’’.[193] (From a non-Shia source)
وَ فِي كَامِلِ ابْنِ عَدِيٍّ فِي تَرْجَمَةِ أَحْمَدَ بْنِ بَشِيرٍ وَ فِي شُعَبِ الْإِيمَانِ لِلْبَيْهَقِيِّ عَنِ الْأَعْمَشِ عَنْ سَلَمَةَ عَنْ عَطَاءٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص تَعَبَّدَ رَجُلٌ فِي صَوْمَعَةٍ فَمَطَرَتِ السَّمَاءُ وَ أَعْشَبَتِ الْأَرْضُ فَرَأَى حِمَاراً يَرْعَى فَقَالَ يَا رَبِّ لَوْ كَانَ لَكَ حِمَارٌ لَرَعَيْتُهُ مَعَ حِمَارِي
And in ‘Kamil’ of Ibn Aday in a translation of Ahmad Bin Bashir, and in ‘Shu’ab Al Eman’ of Al Bayhaqi, from Al Amsh, from Salama, from Ata’a, from Jabir Bin Abdullah who said,
‘Rasool-Allah-saww said: ‘A man worshipped in his silo. The sky rained and the grass grew in the land. He saw a donkey pasturing. He said, ‘O Lord-azwj! If only there was a donkey for You-azwj, I could have pastured it with my donkey!’
فَبَلَغَ ذَلِكَ نَبِيّاً مِنْ بَنِي إِسْرَائِيلَ فَأَرَادَ أَنْ يَدْعُوَ عَلَيْهِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ إِنَّمَا أُجَازِي الْعِبَادَ عَلَى قَدْرِ عُقُولِهِمْ.
That reached a Prophet-as from the children of Israel. He-as intended to supplicate against him, but Allah-azwj the Exalted Revealed to him: “But rather I-azwj shall be Recompensing the worshippers based upon their intellects’’.[194] (From a non-Shia source)
وَ فِي كِتَابِ ابْتِلَاءِ الْأَخْيَارِ أَنَّ عِيسَى ع لَقِيَ إِبْلِيسَ وَ هُوَ يَسُوقُ خَمْسَةَ أَحْمِرَةٍ عَلَيْهَا أَحْمَالٌ فَسَأَلَهُ عَنِ الْأَحْمَالِ فَقَالَ تِجَارَةٌ أَطْلُبُ لَهَا مُشْتَرِينَ فَقَالَ وَ مَا هِيَ التِّجَارَةُ
And in the book ‘Ibtila’a Al Akhyar’ –
‘Isa-as met Iblees-la and he-la was ushering five donkey having loads upon them. He-as asked about the loads. He-la said, ‘I-la am seeking buyers for these’. He-as said: ‘And what are these being traded?’
قَالَ أَحَدُهَا الْجَوْرُ قَالَ وَ مَنْ يَشْتَرِيهِ قَالَ السَّلَاطِينُ وَ الثَّانِي الْكِبْرُ قَالَ وَ مَنْ يَشْتَرِيهِ قَالَ الدَّهَاقِينُ وَ الثَّالِثُ الْحَسَدُ قَالَ وَ مَنْ يَشْتَرِيهِ قَالَ الْعُلَمَاءُ وَ الرَّابِعُ الْخِيَانَةُ قَالَ وَ مَنْ يَشْتَرِيهَا قَالَ عُمَّالُ التُّجَّارِ وَ الْخَامِسُ الْكَيْدُ قَالَ وَ مَنْ يَشْتَرِيهِ قَالَ النِّسَاءُ.
He-la said, ‘One of these is the tyranny’. He-as said: ‘And who will buy it?’ He-la said, ‘The ruling authorities. And the second is the arrogance’. He-as said: ‘And who will buy it?’ He-la said, ‘The important people. And the third is the envy’. He-as said: ‘And who will buy it?’ He-la said, ‘The scholars. And the fourth is the betrayal’. He-as said: ‘And who will buy it?’ He-la said, ‘Workers for the businessmen. And the fifth is the plotting’. He-as said: ‘And who will buy it?’ He-la said, ‘The women’’.[195] (From a non-Shia source)
وَ رَوَى النَّسَائِيُّ وَ الْحَاكِمُ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ النَّبِيَّ ص قَالَ: إِذَا سَمِعْتُمْ نُبَاحَ الْكِلَابِ وَ نَهِيقَ الْحَمِيرِ مِنَ اللَّيْلِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّهَا تَرَى مَا لَا تَرَوْنَ وَ أَقَلُّ الْخُرُوجِ إِذَا جَدَّتْ فَإِنَّ اللَّهَ يَبُثُّ فِي اللَّيْلِ مِنْ خَلْقِهِ مَا شَاءَ.
And it is reported by Al Nasaie and Al Hakim, from Jabir Bin Abdullah,
‘The Prophet-saww said: ‘Whenever you hear barking of the dogs and braying of the donkeys at night, then seek Refuge with Allah-azwj from the Pelted Satan-la, for these can see what you are not seeing, and reduce the going out when you find that (happening), for Allah-azwj Sends from His-azwj creatures during the night, whatever He-azwj so Desires to’’.[196] (From a non-Shia source)
41- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ أَوْ غَيْرِهِ رَفَعَهُ قَالَ: خَرَجَ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ وَ مَعَهُ جَمَاعَةٌ فَبَصُرَ بِأَبِي الْحَسَنِ ع مُقْبِلًا رَاكِباً بَغْلًا فَقَالَ لِمَنْ مَعَهُ مَكَانَكُمْ حَتَّى أُضْحِكَكُمْ مِنْ مُوسَى بْنِ جَعْفَرٍ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, or someone else, raising it, said,
‘Abdul Samad Bin Ali went out and there was a group with him. He sighted Abu Al-Hassan‑asws coming riding a mule. He said to the ones with him, ‘Stay in your place until I make you laugh from Musa Bin Ja’far-asws!’
فَلَمَّا دَنَا مِنْهُ قَالَ مَا هَذِهِ الدَّابَّةُ الَّتِي لَا تُدْرِكُ عَلَيْهَا الثَّأْرَ وَ لَا تَصْلُحُ عِنْدَ النِّزَالِ
When he was close to him-asws, he said, ‘What is this animal upon which you can neither catch up for the retaliation nor is it correct during the fight?’
فَقَالَ لَهُ أَبُو الْحَسَنِ تَطَأْطَأَتْ عَنْ سُمُوِّ الْخَيْلِ وَ تَجَاوَزَتْ قُمُوءَ الْعَيْرِ وَ خَيْرُ الْأُمُورِ أَوْسَطُهَا فَأُفْحِمَ عَبْدُ الصَّمَدِ فَمَا أَحَارَ جَوَاباً.
Abu Al-Hassan-asws said: ‘I-asws lower from the elevation of the horses and have surpassed the walking with the caravan, and best of the matters are their middle (moderate) ones’. Abdul Samad was overwhelmed and could not respond an answer’’.[197]
42- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ بِأَسَانِيدَ مُتَّصِلَةٍ إِلَى النَّبِيِّ ص أَنَّهُ ع كَرِهَ الشِّكَالَ فِي الْخَيْلِ.
(The book) ‘Ma’any Al Akhbaar’ – From Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Abu Ubeyd Al Qasim Bin Sallam, by connected chains to,
‘The Prophet-saww, he-saww disliked the hobbling in the horses’’.[198]
43- الْمَعَانِي، وَ الْمَجَالِسُ لِلصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَذَاكَرْنَا الشُّومَ فَقَالَ الشُّومُ فِي ثَلَاثَةٍ فِي الْمَرْأَةِ وَ الدَّابَّةِ وَ الدَّارِ
(The books) ‘Al Ma’any’ and ‘Al Majaalis’ of Al Sadouq – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Sahl Bin Ziyad, from Usman Bin Isa, from Khalid Bin Najeeh,
‘From Abu Abdullah-asws, he (the narrator) said: ‘We mentioned the evil omen. He-asws said: ‘The evil omen is in three – in the woman, and the animal, and the house.
فَأَمَّا شُومُ الْمَرْأَةِ فَكَثْرَةُ مَهْرِهَا وَ عُقُوقُ زَوْجِهَا وَ أَمَّا الدَّابَّةُ فَسُوءُ خُلُقِهَا وَ مَنْعُهَا ظَهْرَهَا وَ أَمَّا الدَّارُ فَضِيقُ سَاحَتِهَا وَ شَرُّ جِيرَانِهَا وَ كَثْرَةُ عُيُوبِهَا.
As for the evil omen in the woman, it is her high dowry and disloyalty to her husband; and as for the animal, it’s evil manners and its refusal (to give) it’s back; and as for the house, it’s narrow courtyard, and it’s evil neighbour, and it’s large number of faults (in disrepair)’’.[199]
44- الْمَعَانِي، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الشُّومُ فِي ثَلَاثَةِ أَشْيَاءَ فِي الدَّابَّةِ وَ الْمَرْأَةِ وَ الدَّارِ
(The book) ‘Al Ma’any’ – From his father, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The evil omen is in three things – in the animal, and the woman, and the house.
فَأَمَّا الْمَرْأَةُ فَشُومُهَا غَلَاءُ مَهْرِهَا وَ عُسْرُ وِلَادَتِهَا وَ أَمَّا الدَّابَّةُ فَشُومُهَا كَثْرَةُ عِلَلِهَا وَ سُوءُ خُلُقِهَا وَ أَمَّا الدَّارُ فَشُومُهَا ضِيقُهَا وَ خُبْثُ جِيرَانِهَا.
As for the woman, her evil omen is her expensive dowry and her difficulty in giving birth; and as for the animal, it’s evil omen is frequency of its illness and it’s evil manners; and as for the house, it’s evil omen is it’s narrowness and wickedness of its neighbour’’.[200]
45- الْكَشِّيُّ عَنْ حَمْدَوَيْهِ وَ إِبْرَاهِيمَ ابْنَيْ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ الْوَشَّاءِ عَنْ بِشْرِ بْنِ طَرْخَانَ قَالَ: لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ع الْحِيرَةَ أَتَيْتُهُ فَسَأَلَنِي عَنْ صِنَاعَتِي فَقُلْتُ نَخَّاسٌ فَقَالَ نَخَّاسُ الدَّوَابِّ فَقُلْتُ نَعَمْ وَ كُنْتُ رَثَّ الْحَالِ
Al Kashy, from Hamdawiya and Ibrahim, two sons of Nuseyr, from Muhammad Bin Isa, from Al-Hassan Al Washa, from Bishr Bin Tarhan who said,
‘When Abu Abdullah-asws arrived at Al-Hira, I went to (meet with) him-asws. He-asws asked me about my work. I said, ‘Animal trading’. He-asws said: ‘Trading the animals?’ I said, ‘Yes’ – and I was of a wretched state.
فَقَالَ اطْلُبْ لِي بَغْلَةً فَضْحَاءَ بَيْضَاءَ الْأَعْفَاجِ بَيْضَاءَ الْبَطْنِ فَقُلْتُ مَا رَأَيْتُ هَذِهِ الصِّفَةَ قَطُّ فَقَالَ بَلَى
He-asws said: ‘Seek a mule for me-asws a bright mules, white back, white belly’. I said, ‘I have not seen this description at all!’ He-asws said: ‘Yes (there is)’.
فَخَرَجْتُ مِنْ عِنْدِهِ فَلَقِيتُ غُلَاماً تَحْتَهُ بَغْلَةٌ بِهَذِهِ الصِّفَةِ فَسَأَلْتُهُ عَنْهَا فَدَلَّنِي عَلَى مَوْلَاهُ فَأَتَيْتُهُ فَلَمْ أَبْرَحْ حَتَّى اشْتَرَيْتُهَا
I went out from his-asws presence and met a slave under whom was a mule of this description. I asked him about it. He pointed me to his master. I went to him. I did not depart until I had bought it.
ثُمَّ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ نَعَمْ هَذِهِ الصِّفَةَ طَلَبْتُ ثُمَّ دَعَا لِي فَقَالَ أَنْمَى اللَّهُ وُلْدَكَ وَ كَثَّرَ مَالَكَ
Then I came to Abu Abdullah-asws. He-asws said: ‘This is the description I-asws had sought’. Then he-asws supplicated for me. He-asws said: ‘May Allah-azwj Enhance your children and increase your wealth!’
فَرُزِقْتُ مِنْ ذَلِكَ بِبَرَكَةِ دُعَائِهِ وَ قَنَيْتُ مِنَ الْأَوْلَادِ مَا قَصُرَتْ عَنْهُ الْأُمْنِيَّةُ.
I was Graced from that due to the Blessings of his-asws supplication and was content from the (number of) children, what was deficient from the wishes’’.[201]
46- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ طَرْخَانَ النَّخَّاسِ قَالَ: مَرَرْتُ بِأَبِي عَبْدِ اللَّهِ ع وَ قَدْ نَزَلَ الْحِيرَةَ فَقَالَ لِي مَا عِلَاجُكَ قُلْتُ نَخَّاسٌ فَقَالَ أَصِبْ لِي بَغْلَةً فَضْحَاءَ
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Tarhan Al Nakhas who said,
‘I passed by Abdullah-asws, and he-asws had descended at Al Hira. He-asws said to me: ‘What is your profession?’ I said, ‘Animal trading’. He-asws said: ‘Attain a bright (white) mule for me‑asws’.
قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْفَضْحَاءُ قَالَ دَهْمَاءُ بَيْضَاءُ الْبَطْنِ بَيْضَاءُ الْأَفْجَاجِ بَيْضَاءُ الْجَحْفَلَةِ
I said, ‘May I be sacrificed for you-asws, and what is the bright mule?’ He-asws said: ‘Ordinary, while of the belly, white of the back, white of the lips’.
قَالَ فَقُلْتُ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ هَذِهِ الصِّفَةِ
He (the narrator) said, ‘I said, ‘By Allah-azwj! I have not seen the likes of this description!’
فَرَجَعْتُ مِنْ عِنْدِهِ فَسَاعَةً دَخَلْتُ الْخَنْدَقَ فَإِذَا غُلَامٌ قَدْ أَسْقَى بَغْلَةً عَلَى هَذِهِ الصِّفَةِ فَسَأَلْتُ الْغُلَامَ لِمَنْ هَذِهِ الْبَغْلَةُ فَقَالَ لِمَوْلَايَ فَقُلْتُ يَبِيعُهَا فَقَالَ لَا أَدْرِي
I returned from his-asws presence. At the time I entered the ditch, there was a slave watering his mule being upon this description. I asked the stage, ‘For whom is this mule?’ He said, ‘For my master’. I said, ‘Sell it’. He said, ‘I do not know it’s value’.
فَتَبِعْتُهُ حَتَّى أَتَيْتُ مَوْلَاهُ فَاشْتَرَيْتُهَا مِنْهُ وَ أَتَيْتُهُ بِهَا فَقَالَ هَذِهِ الصِّفَةُ الَّتِي أَرَدْتُهَا
I followed him until I came to his master. I bought it from him and came to him-asws with it. He-asws said: ‘This is the description I-asws wanted!’
قُلْتُ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ لِي فَقَالَ أَكْثَرَ اللَّهُ مَالَكَ وَ وَلَدَكَ
I said, ‘May I be sacrificed for you-asws! Supplicate to Allah-azwj for me’. He-asws said: ‘May Allah‑azwj Multiply your wealth and your children’.
قَالَ فَصِرْتُ أَكْثَرَ أَهْلِ الْكُوفَةِ مَالًا وَ وَلَداً.
He (the narrator) said, ‘I became from the people of Al Kufa with most wealth and children’’.[202]
47- الْكَشِّيُّ، عَنْ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ: أَرْسَلَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع وَ قَدْ أُسْرِجَ لَهُ بَغْلٌ وَ حِمَارٌ فَقَالَ لِي هَلْ لَكَ أَنْ تَرْكَبَ مَعَنَا إِلَى مَا لَنَا قُلْتُ نَعَمْ
Al Kashy, from Hamdawiya Bin Nuseyr, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Haroun Bin Kharjah, from Zayd Al Shaham, from Abdullah Bin Ata’a who said,
‘Abu Abdullah-asws sent for me, and he-asws had saddled a donkey and a mule of his-asws. He‑asws said to me: ‘Is it okay for you to ride with us-asws to what (property) there is for us-asws?’ I said, ‘Yes’.
قَالَ أَيُّهُمَا أَحَبُّ إِلَيْكَ قُلْتُ الْحِمَارُ فَقَالَ الْحِمَارُ أَرْفَقُهُمَا بِي
He-asws said: ‘Which of the two is more beloved to you?’ I said, ‘The donkey’. He-asws said: ‘The donkey is kinder of the two with me-asws’.
قَالَ فَرَكِبْتُ الْبَغْلَ وَ رَكِبَ الْحِمَارَ ثُمَّ سِرْنَا فَبَيْنَمَا هُوَ يُحَدِّثُنَا إِذِ انْكَبَّ عَلَى السَّرْجِ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ فَقُلْتُ مَا أَرَى السَّرْجَ إِلَّا وَ قَدْ ضَاقَ عَنْكَ فَلَوْ تَحَوَّلْتَ عَلَى الْبَغْلِ
He (the narrator) said, ‘I rode the mule and he-asws rode the donkey. Then we travelled. While we were discussing when he-asws devoted to the saddle for a while, then raised his-asws head. I said, ‘I do not see the saddle except, and it is too narrow for you-asws. If you-asws could transfer to the mule!’
فَقَالَ كَلَّا وَ لَكِنَّ الْحِمَارَ اخْتَالَ فَصَنَعْتُ كَمَا صَنَعَ رَسُولُ اللَّهِ ص رَكِبَ حِمَاراً يُقَالُ لَهُ عُفَيْرٌ فَاخْتَالَ فَوَضَعَ رَأْسَهُ عَلَى الْقَرَبُوسِ مَا شَاءَ اللَّهُ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ يَا رَبِّ هَذَا عَمَلُ عُفَيْرٍ لَيْسَ هُوَ مِنْ عَمَلِي.
He-asws said: ‘Never! But the donkey is swaggering, so I-asws did like what Rasool-Allah-saww had done. He-saww rode a donkey of his-saww called Ufeyr. It swaggered, so he-saww placed his-saww upon the saddlebow for as long as Allah-azwj so Desired, then raised his-saww head. He-saww said: ‘O Lord-azwj! This is a deed of Ufeyr, it is not from my-saww needs’’.[203]
48- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنِ الْحَكَمِ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَطَاءٍ يَقُولُ قَالَ أَبُو جَعْفَرٍ ع قُمْ فَأَسْرِجْ دَابَّتَيْنِ حِمَاراً وَ بَغْلًا فَأَسْرَجْتُ حِمَاراً وَ بَغْلًا وَ قَدَّمْتُ إِلَيْهِ الْبَغْلَ فَرَأَيْتُ أَنَّهُ أَحَبُّهُمَا إِلَيْهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Abu Abdullah Al Barqy, from Ibn Fazzal, from Ubeys Bin Hisham, from Abdul Kareem Bin Amro Al Khash’amy, from Al Hakam Bin Muhammad Bin Abu Al Qasim, he heard Abdullah Bin Ata’a saying,
‘Abu Ja’far-asws said: ‘Arise and saddle the two animals’ – a donkey and a mule. I saddled a donkey and a mule and forwarded the mule to him-asws for I viewed that it would be the most beloved of the two to him-asws.
فَقَالَ مَنْ أَمَرَكَ أَنْ تُقَدِّمَ إِلَيَّ هَذَا الْبَغْلَ قُلْتُ اخْتَرْتُهُ لَكَ قَالَ فَأَمَرْتُكَ أَنْ تَخْتَارَ لِي ثُمَّ قَالَ لِي إِنَّ أَحَبَّ الْمَطَايَا إِلَيَّ الْحُمُرُ
He-asws said: ‘Who instructed you to forward this mule to me-asws?’ I said, ‘I chose it for you-asws!’ He-asws said: ‘Did I-asws instruct you to choose for me-asws?’ Then he-asws said to me: ‘The saddlebags of the donkeys are more beloved to me-asws’.
قَالَ فَقَدَّمْتُ إِلَيْهِ الْحِمَارَ فَرَكِبَ وَ رَكِبْتُ الْحَدِيثَ.
He (the narrator) said, ‘So I forwarded the donkey to him-asws and I rode’ – the Hadeeth’’.[204]
[1] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 1
[2] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 2
[3] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 3
[4] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 4
[5] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 5
[6] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 6
[7] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 7
[8] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 8
[9] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 9
[10] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 10
[11] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 11
[12] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 12
[13] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 13
[14] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 14
[15] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 15 a
[16] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 15 b
[17] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 16
[18] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 17
[19] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 18
[20] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 19
[21] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 20
[22] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 21
[23] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 22
[24] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 23
[25] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 24
[26] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 a
[27] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 b
[28] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 c
[29] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 d
[30] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 e
[31] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 f
[32] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 g
[33] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 h
[34] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 25 i
[35] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 26
[36] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 27 a
[37] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 27 b
[38] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 28
[39] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 29
[40] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 30
[41] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 31
[42] Bihar Al-Anwaar – V 61 The book of animals – Ch 1 H 32
[43] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 1 a
[44] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 1 b
[45] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 2
[46] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 3
[47] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 4
[48] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 5
[49] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 6
[50] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 7
[51] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 8 a
[52] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 8 b
[53] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 9
[54] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 10
[55] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 11
[56] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 12
[57] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 13
[58] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 14
[59] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 15
[60] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 16
[61] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 17
[62] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 18
[63] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 19
[64] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 20
[65] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 21
[66] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 22
[67] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 23
[68] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 24
[69] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 25
[70] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 26
[71] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 27
[72] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 28
[73] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 29
[74] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 30 a
[75] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 30 b
[76] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 31 a
[77] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 31 b
[78] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 32
[79] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 33
[80] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 34
[81] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 35
[82] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 36
[83] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 37
[84] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 38
[85] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 39 a
[86] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 39 b
[87] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 40
[88] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 41
[89] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 42
[90] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 43
[91] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 44
[92] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 45
[93] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 46
[94] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 47
[95] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 48
[96] Bihar Al-Anwaar – V 61 The book of animals – Ch 2 H 49
[97] Bihar Al-Anwaar – V 61 The book of animals – Ch 3 H 1
[98] Bihar Al-Anwaar – V 61 The book of animals – Ch 3 H 2
[99] Bihar Al-Anwaar – V 61 The book of animals – Ch 3 H 3
[100] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 1
[101] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 2
[102] Bihar Al-Anwaar – V 61 The book of animals – Ch 5 H 2
[103] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 2
[104] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 3
[105] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 4
[106] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 5
[107] Bihar Al-Anwaar – V 61 The book of animals – Ch 4 H 6
[108] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 1
[109] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 2
[110] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 3
[111] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 4
[112] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 5
[113] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 6
[114] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 7
[115] Bihar Al-Anwaar – V 61 The book of animals – Ch 6 H 8
[116] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 1
[117] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 2
[118] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 3
[119] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 4
[120] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 5
[121] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 6
[122] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 7
[123] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 8 a
[124] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 8 b
[125] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 9
[126] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 10
[127] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 11
[128] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 12
[129] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 13 a
[130] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 13 b
[131] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 14
[132] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 15
[133] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 16
[134] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 17 a
[135] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 17 b
[136] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 17 c
[137] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 18 a
[138] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 18 b
[139] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 19
[140] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 20 a
[141] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 20 b
[142] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 21 a
[143] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 21 b
[144] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 22
[145] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 23
[146] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 24
[147] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 25
[148] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 26
[149] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 27
[150] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 28
[151] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 29
[152] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 30
[153] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 31
[154] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 32
[155] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 33
[156] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 34
[157] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 35
[158] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 36
[159] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 37
[160] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 38 a
[161] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 38 b
[162] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 38 c
[163] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 39
[164] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 1
[165] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 2
[166] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 3
[167] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 4
[168] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 5
[169] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 6
[170] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 7
[171] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 8
[172] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 9
[173] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 10
[174] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 11
[175] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 12
[176] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 13
[177] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 14
[178] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 15
[179] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 16
[180] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 17
[181] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 18
[182] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 19
[183] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 20
[184] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 21
[185] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 22
[186] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 23
[187] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 24
[188] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 25
[189] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 26
[190] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 27
[191] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 28
[192] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 29
[193] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 30
[194] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 31
[195] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 32
[196] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 40 / 33
[197] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 41
[198] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 42
[199] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 43
[200] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 44
[201] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 45
[202] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 46
[203] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 47
[204] Bihar Al-Anwaar – V 61 The book of animals – Ch 7 H 48