ج 61
Volume 61
Part 2 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 8 حق الدابة على صاحبها و آداب ركوبها و حملها و بعض النوادر
CHAPTER 8 – RIGHT OF THE ANIMAL UPON IT’S OWNER, AND ETTIQUETTES OF RIDING THESE, AND LOADING THESE, AND SOME OF THE MISCELLANEOUS
1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلدَّابَّةِ عَلَى صَاحِبِهَا خِصَالٌ سِتٌّ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ وَ لَا يَضْرِبُ وَجْهَهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ رَبِّهَا وَ لَا يَقِفُ عَلَى ظَهْرِهَا إِلَّا فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لَا يُكَلِّفُهَا مِنَ الْمَشْيِ إِلَّا مَا تُطِيقُ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘For the animal, upon its owner, there are six characteristics (rights) – He should begin by feeding it when he descends, and presents the water to it when he passes with it, and he should not strike its face for it glorifies with the praise of its Lord-azwj, nor stand upon it’s back except in the way of Allah-azwj Mighty and Majestic, nor load it above its endurance, nor encumber it from the walking except what it can endure’’.[1]
2- مَجَالِسُ الصَّدُوقِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الصَّادِقِ ع قَالَ: لِلدَّابَّةِ عَلَى صَاحِبِهَا سَبْعَةُ حُقُوقٍ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لَا يَتَّخِذُ ظَهْرَهَا مَجْلِساً يَتَحَدَّثُ عَلَيْهِ وَ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ لَا يَسِمُهَا فِي وَجْهِهَا وَ لَا يَضْرِبُهَا فِي وَجْهِهَا فَإِنَّهَا تُسَبِّحُ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ وَ لَا يَضْرِبُهَا عَلَى النِّفَارِ وَ يَضْرِبُهَا عَلَى الْعِثَارِ لِأَنَّهَا تَرَى مَا لَا تَرَوْنَ.
(The book) ‘Majaalis’ of Al Sadouq – By the preceding chain,
From Al-Sadiq-asws having said: ‘For the animal, upon its owner, there are rights – He should not load it above its strength, nor take it’s back as a seat to have a discussion upon it, and he should begin by feeding it when he descends, and he should not brand it in its face, nor strike it in its face for it glorified, and he should present the water to it when he is passing with it, and he should not strike it upon the running and can strike it upon the stumbling because it sees what you are not seeing’’.[2]
الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِلدَّابَّةِ عَلَى صَاحِبِهَا سِتَّةُ حُقُوقٍ إِلَى قَوْلِهِ إِذَا مَرَّ بِهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfalu, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘For the animal, upon its owner, there six rights’ – up to his-asws words: ‘When he passes with it’’.[3]
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: اضْرِبُوهَا عَلَى الْعِثَارِ وَ لَا تَضْرِبُوهَا عَلَى النِّفَارِ.
And it is reported from the Prophet-saww having said: ‘(You can) strike it upon the stumbling and do not strike it upon the running’’.[4]
الْمَحَاسِنُ، عَنِ النَّوْفَلِيِ مِثْلَهُ وَ فِيهِ سِتَّةُ حُقُوقٍ إِلَى قَوْلِهِ إِذَا مَرَّ بِهِ.
(The book) ‘Al Mahasin’ – from Al Nowfaly –
‘Similar to it, and in it: ‘Six rights’ – up to his-asws words: ‘When he passes with it’’.[5]
وَ رُوِيَ أَنَّهُ قَالَ أَيْ أَبُو عَبْدِ اللَّهِ ع اضْرِبُوهَا عَلَى الْعِثَارِ إلخ.
And it is reported that he-asws, i.e.,. Abu Abdullah-asws said: ‘(You can) strike it upon the stumbling’ – etc.[6]
3- الْخِصَالُ، فِي الْأَرْبَعِمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ سَافَرَ مِنْكُمْ بِدَابَّةٍ فَلْيَبْدَأْ حِينَ يَنْزِلُ بِعَلْفِهَا وَ سَقْيِهَا.
(The book) ‘Al Khisal’ – In ‘Al Arbamiya’ –
‘Amir Al-Momineen-asws said: ‘One from you who travels with an animal, when he descends, let him begin with feeding it and water it’’.[7]
4- الْعِلَلُ، وَ الْخِصَالُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ يَرْفَعُ الْحَدِيثَ إِلَى أَمِيرِ الْمُؤْمِنِينَ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي حَدِيثٍ طَوِيلٍ لَا يَرْتَدِفْ ثَلَاثَةٌ عَلَى دَابَّةٍ فَإِنَّ أَحَدَهُمْ مَلْعُونٌ وَ هُوَ الْمُقَدَّمُ.
(The books) ‘Al Ilal’, and ‘Al Khisaal’ – from Ali Bin Ahmad Bin abu Abdullah Al Barqy, from his father, from his grandfather Ahmad Bin Abu Abdullah, from his father, from Ibn Asbat, from his uncle Yaqoub Bin Salim raising the Hadeeth to,
‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww in a lengthy Hadeeth: ‘Do not be behind (ride) three upon an animal, for one of them is an accursed, and he is the one in front’’.[8]
5- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص أَبْصَرَ نَاقَةً مَعْقُولَةً وَ عَلَيْهَا جَهَازُهَا فَقَالَ أَيْنَ صَاحِبُهَا مُرُوهُ فَلْيَسْتَعِدَّ غَداً لِلْخُصُومَةِ.
(The book) ‘Al Mahasin’ – from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws: ‘The Prophet-saww sighted a normal she-camel and upon it was its equipment. He-saww said: ‘Where is its owner? Tell him to be prepared for the quarrelling (with me-saww) tomorrow!’’[9]
6- وَ مِنْهُ، وَ الْفَقِيهُ، عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادٍ اللَّحَّامِ قَالَ: مَرَّ قِطَارٌ لِأَبِي عَبْدِ اللَّهِ ع فَرَأَى زَامِلَةً قَدْ مَالَتْ فَقَالَ يَا غُلَامُ اعْدِلْ عَلَى هَذَا الْجَمَلِ فَإِنَّ اللَّهَ يُحِبُّ الْعَدْلَ.
And from him, and ‘Al Faqeeh’, from Ibn Fazal, from Hammad Al Laham whos aid,
‘A line (of camels) passed by Abu Abdullah-asws. He-asws saw a food-carrier which was inclining. He-asws said: ‘O slave! Straighten (Adl) upon this camel, for Allah-azwj loves the justice (Adl)’’.[10]
6- الْمَحَاسِنُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَجَّ عَلِيُّ بْنُ الْحُسَيْنِ ع عَلَى رَاحِلَتِهِ عَشْرَ حِجَجٍ مَا قَرَعَهَا بِسَوْطٍ وَ لَقَدْ بَرَكَتْ بِهِ سَنَةً مِنْ سَنَوَاتِهِ فَمَا قَرَعَهَا بِسَوْطٍ.
(The book) ‘Al Mahasin’ – From Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws went to hajj upon his-asws riding animal for thirteen Hajj. He-asws did not pain it with a whip, and it had knelt with him‑asws, in a year from his-asws years, (yet) he-asws did not pain it with a whip’’.[11]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِكُلِّ شَيْءٍ حُرْمَةً وَ حُرْمَةُ الْبَهَائِمِ فِي وُجُوهِهَا.
And from him, from his father, from Ibn Al Mugheira, and Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘There is sanctity for everything, and sanctity of the beasts is in their faces’’.[12]
7- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ أَسْبَاطٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص لَا تَضْرِبُوا وُجُوهَ الدَّوَابِّ وَ كُلَّ شَيْءٍ فِيهِ الرُّوحُ فَإِنَّهُ يُسَبِّحُ بِحَمْدِ اللَّهِ.
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Ibn Asbat, raising it, said,
‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Do not strike faces of the animals, and all thing in which is the soul, for it glorifies with Praise of Allah-azwj’’.[13]
وَ مِنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَضْرِبُوا الدَّوَابَّ عَلَى وُجُوهِهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ رَبِّهَا.
And from him, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not strike the animals upon their faces, for these glorify praise of their Lord-azwj!’’[14]
وَ فِي حَدِيثٍ آخَرَ وَ لَا تَسِمُوهَا فِي وُجُوهِهَا.
And in another Hadeeth: ‘And do not brand them in their faces’’.[15]
8- الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِنَا بَلَغَ بِهِ أَبَا عَبْدِ اللَّهِ ع قَالَ: أَ لَا يَسْتَحْيِي أَحَدُكُمْ أَنْ يُغَنِّيَ عَلَى دَابَّتِهِ وَ هِيَ تُسَبِّحُ.
(The book) ‘Al Mahasin’ – from one of our companions saying,
‘Abu Abdullah-asws said: ‘Wouldn’t one of you be ashamed of singing upon his animal while it is glorifying (Allah-azwj)?’’[16]
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: اضْرِبُوهَا عَلَى النِّفَارِ وَ لَا تَضْرِبُوهَا عَلَى الْعِثَارِ.
And it is reported from the Prophet-saww having said: ‘(You can) strike them upon the running and do not strike them upon the stumbling’’.[17]
وَ مِنْهُ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: لِلدَّابَّةِ عَلَى صَاحِبِهَا سِتَّةُ حُقُوقٍ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لَا يَتَّخِذُ ظُهُورَهَا مَجَالِسَ فَيَتَحَدَّثُ عَلَيْهَا وَ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ وَ لَا يَسِمُهَا فِي وُجُوهِهَا فَإِنَّهَا تُسَبِّحُ.
And from him, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘For the animal, upon its owner, there are six rights – he cannot load it above its strength, nor take it’s back as a seat to be discussing upon it, and he should begin with feeding it when he descends and present the water to it when he passes with it, and he cannot brand these in their faces for they glorify (Allah-azwj)’’.[18]
وَ مِنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَلِيِّ بْنِ حَسَّانَ قَالَ قَالَ أَبُو ذَرٍّ تَقُولُ الدَّابَّةُ اللَّهُمَّ ارْزُقْنِي مَلِيكَ صِدْقٍ يَرْفُقُ بِي وَ يُحْسِنُ إِلَيَّ وَ يُطْعِمُنِي وَ يَسْقِينِي وَ لَا يَعْنُفُ عَلَيَ.
And from him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarik, from Ali Bin Hassan who said,
‘Abu Zarr-ra said, ‘The animal is saying, ‘O Allah-azwj! Grace me an owner who is sincere and kind with me, and good to me, and he feeds me and waters me and does not abuse me!’’[19] (not a Hadeeth)
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: مَا مِنْ دَابَّةٍ يُرِيدُ صَاحِبُهَا أَنْ يَرْكَبَهَا إِلَّا قَالَتِ اللَّهُمَّ اجْعَلْهُ بِي رَحِيماً.
And from him, from Muhammad Bin Ali, from Ibn Asbat,
‘From Ali son of Ja’far-asws, from Abu Ibrahim-asws having said: ‘There is none from an animal, it’s owner intends to ride it, except it says, ‘O Allah-azwj! Make him to be merciful with me’’.[20]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَكِبَ الْعَبْدُ الدَّابَّةَ قَالَتِ اللَّهُمَّ اجْعَلْهُ بِي رَحِيماً.
And from him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘When the servant rides the animal, it says, ‘O Allah-azwj! Make him to be merciful with me!’’[21]
وَ مِنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ فِيمَا أَظُنُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رُئِيَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَسْقِي حِمَاراً لَهُ بِالرَّبَذَةِ فَقَالَ لَهُ بَعْضُ النَّاسِ أَ مَا لَكَ يَا بَا ذَرٍّ مَنْ يَسْقِي لَكَ هَذَا الْحِمَارَ
And from him, from Ibn Fazal, from Abu Al Magra’a, from Ibn Muskan, from Suleyman Bin Khalid among what I think,
‘From Abu Abdullah-asws having said: ‘It is reported by Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, watered a donkey of his-ra at Al-Rabza. One of the people said to him-ra, ‘O Abu Zarr-ra! Isn’t there any one for you-ra who can water this donkey for you-ra?’
فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَا مِنْ دَابَّةٍ إِلَّا وَ هِيَ تَسْأَلُ كُلَّ صَبَاحٍ اللَّهُمَّ ارْزُقْنِي مَلِيكاً صَالِحاً يُشْبِعُنِي مِنَ الْعَلَفِ وَ يُرْوِينِي مِنَ الْمَاءِ وَ لَا يُكَلِّفُنِي فَوْقَ طَاقَتِي فَأَنَا أُحِبُّ أَنْ أَسْقِيَهُ بِنَفْسِي.
He-ra said, ‘I-ra heard Rasool-Allah-saww saying: ‘There is none from an animal except and every morning it asks, ‘O Allah-azwj! Grace me a righteous owner who will satiate me from the fodder, and saturate me from the water, and will not encumber me above my strength. I would love it if he would it if I could quench him myself’’.[22]
9- الْمَحَاسِنُ، عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: أَرْسَلَ إِلَيَّ الْمُفَضَّلُ بْنُ عُمَرَ أَنْ أَشْتَرِيَ لِأَبِي عَبْدِ اللَّهِ ع جَمَلًا فَاشْتَرَيْتُ جَمَلًا بِثَمَانِينَ دِرْهَماً فَقَدَّمَ بِهِ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي أَ تَرَاهُ يَحْمِلُ الْقُبَّةَ
(The book) ‘Al Mahasin’ – from Ibn Fazzal, from Safwan Al Jammal who said,
‘Al-Mufazzal Bin Umar sent a message to me that I should buy a camel for Abu Abdullahasws. So I bought a camel for eighty Dirhams and proceeded with it to Abu Abdullahasws. Heasws said to me: ‘Do you see it (be able to) carry the dome (carriage)?’
فَشَدَدْتُ عَلَيْهِ الْقُبَّةَ وَ رَكِبْتُهُ فَاسْتَعْرَضْتُهُ ثُمَّ قَالَ لَوْ أَنَّ النَّاسَ يَعْلَمُونَ كُنْهَ حُمْلَانِ اللَّهِ عَلَى الضَّعِيفِ مَا غَالَوْا بِبَهِيمَةٍ.
I tied the dome upon it and knelt it and displayed it. Then he-asws said: ‘Had the people known it being a carrier of Allah-azwj upon the weak, they would not overload an animal’’.[23]
وَ مِنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ صَلَاةِ الْمَغْرِبِ فَقَالَ أَنِخْ إِذَا غَابَتِ الشَّمْسُ قَالَ فَإِنَّهُ يَشْتَدُّ عَلَيَّ إِنَاخَتُهُ مَرَّتَيْنِ قَالَ افْعَلْ فَإِنَّهُ أَصْوَنُ لِلظَّهْرِ.
And from him, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Sinan who said,
‘Abu Abdullah-asws was asked about Al-Maghrib Salat. He-asws said: ‘Kneel (it) when the sun disappears’. He said, ‘It is difficult upon me to kneel it twice!’ He-asws said: ‘Do it, for it is more supportive for the back’’.[24]
وَ مِنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَضْرِبُوهَا عَلَى الْعِثَارِ وَ اضْرِبُوهَا عَلَى النِّفَارِ
And from him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘Do not strike it upon the stumbling and strike it upon the running’.
وَ قَالَ لَا تُغَنُّوا عَلَى ظُهُورِهَا أَ مَا يَسْتَحْيِي أَحَدُكُمْ أَنْ يُغَنِّيَ عَلَى ظَهْرِ دَابَّتِهِ وَ هِيَ تُسَبِّحُ.
And he-asws said: ‘Do not sing upon their backs. Wouldn’t one of you be ashamed to be singing upon the back of his animal while it is glorifying (Allah-azwj)?’’[25]
وَ مِنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِابْنِهِ مُحَمَّدٍ ع حِينَ حَضَرَتْهُ الْوَفَاةُ إِنِّي قَدْ حَجَجْتُ عَلَى نَاقَتِي هَذِهِ عِشْرِينَ حِجَّةً فَلَمْ أَقْرَعْهَا بِسَوْطٍ قَرْعَةً فَإِذَا نَفَقَتْ فَادْفِنْهَا لَا يَأْكُلْ لَحْمَهَا السِّبَاعُ
And from him, from one of his companions, raising it to,
‘Abu Abdullah-asws said: ‘Ali-asws Bin Al-Husayn-asws said to his-asws son-asws Muhammad-asws when the expiry presented to him-asws: ‘I-asws have gone to Hajj on this she-camel of mine-asws for twenty Hajj, and I-asws have not pained it with a whip, with any pain. When it dies, then bury it. Do not let the wild animals eat its meat!
قَالَ رَسُولُ اللَّهِ ص مَا مِنْ بَعِيرٍ يُوقَفُ عَلَيْهِ مَوْقِفَ عَرَفَةَ سَبْعَ حِجَجٍ إِلَّا جَعَلَهُ اللَّهُ مِنْ نَعَمِ الْجَنَّةِ وَ بَارَكَ فِي نَسْلِهِ
Rasool-Allah-saww said: ‘There is none from a camel paused upon it the pausing at Arafaat for sent Hajj, except Allah-azwj Makes it to be from the bounties of Paradise, and Blesses in its lineage’’.
فَلَمَّا نَفَقَتْ حَفَرَ لَهَا أَبُو جَعْفَرٍ ع وَ دَفَنَهَا.
So when it died, Abu Ja’far-asws dug (a grave) for it and buried it’’.
10- الْمَحَاسِنُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَيْسَ مِنْ دَابَّةٍ عُرِّفَ بِهَا خَمْسَ وَقَفَاتٍ إِلَّا كَانَتْ مِنْ نَعَمِ الْجَنَّةِ
(The book) ‘Al Mahasin’ – From Yaqoub Bin Yazeed, from Muhammad Bin Murazim, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is none from an animal five pausing(s) (at Arafat) are recognised with it, except it would be from the bounties of Paradise’.
قَالَ رَوَى بَعْضُهُمْ وُقِفَ بِهَا ثَلَاثَ وَقَفَاتٍ.
He (the narrator) said, ‘Some of them reported, ‘Pausing with it, three pausing(s) (at Arafat)’’.[26]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَحَدِهِمَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَيْسَ مِنْ بَعِيرٍ إِلَّا عَلَى ذِرْوَتِهِ شَيْطَانٌ فَامْتَهِنُوهُنَّ وَ لَا يَقُولُ أَحَدُكُمْ أُرِيحُ بَعِيرِي فَإِنَّ اللَّهَ هُوَ الَّذِي يَحْمِلُ.
And from him, from Muhammad Bin Sinan, from Abdul A’ala,
‘From one of the two (5th or 6th Imam-asws having said: ‘Rasool-Allah-saww said: ‘There isn’t any from a camel except and upon it’s peak (hump) is a Satan-la. Utilise them and not one of you should be saying, ‘I am resting my camel’, for Allah-azwj, He-azwj is the One-azwj Who Carries’’.[27]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا لِأَنْفُسِكُمْ وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا فَإِنَّمَا يَحْمِلُ اللَّهُ.
And from him, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said ‘Rasool-Allah-saww said: ‘Upon the peak (hump) of every camel there is a Satan-la. Utilise them for yourselves and humble them and mention the Name of Allah-azwj upon it, for rather Allah-azwj Carries’’.[28]
وَ مِنْهُ عَنْ أَبِي طَالِبٍ عَنْ أَنَسِ بْنِ عِيَاضٍ اللَّيْثِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا لِأَنْفُسِكُمْ وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا كَمَا أَمَرَكُمُ اللَّهُ.
And from him, from Abu Talib, from Anas Bin Iyaz Al Laysi,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Upon the peak (hump) of every camel there is a Satan-la. Utilise it for yourself and humble it and mention the Name of Allah-azwj upon it, like what Allah-azwj has Commanded you’’.[29]
بيان كما أمركم الله أي في قوله تعالى وَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها وَ جَعَلَ لَكُمْ مِنَ الْفُلْكِ وَ الْأَنْعامِ ما تَرْكَبُونَ لِتَسْتَوُوا عَلى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَ تَقُولُوا سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ
Explanation: ‘Like what Allah-azwj has Commanded you – i.e., Words of the Exalted: And the One Who Created the pairs, all of them, and Made for you of the ships and the cattle what you are riding [43:12] For you to sit evenly upon their backs. Then remember the Favour of your lord when you are sitting evenly upon it, and you should be saying, ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]’.
11- الْمَحَاسِنُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ وَ عَنْ أَبِيهِ مَيْمُونٍ قَالَ: خَرَجْنَا مَعَ أَبِي جَعْفَرٍ ع إِلَى أَرْضِهِ بِطِيبَةَ وَ مَعَهُ عَمْرُو بْنُ دِينَارٍ وَ أُنَاسٌ مِنْ أَصْحَابِهِ فَأَقَمْنَا بِطِيبَةَ مَا شَاءَ اللَّهُ وَ رَكِبَ أَبُو جَعْفَرٍ ع عَلَى جَمَلٍ صَعْبٍ فَقَالَ لَهُ عَمْرُو بْنُ دِينَارٍ مَا أَصْعَبَ بَعِيرَكُمْ
(The book) ‘Al Mahasin’ – From Ja’far Bin Muhammad, from Ibn Al Qaddah, from Abu Abdullah, and from his father Maymoun who said,
‘We went out with Abu Ja’far-asws to his-asws land at Tayba and with him-asws was Amro Bin Dinar and some people from his-asws companions. We stayed at Tayba for as long as Allah‑azwj, and Abu Ja’far-asws rode upon a weak camel. Amro Bin Dinar said to him-asws, ‘How difficult is your-asws camel!’
فَقَالَ لَهُ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا وَ ذَلِّلُوهَا وَ ذَكِّرُوا اسْمَ اللَّهِ عَلَيْهَا فَإِنَّمَا يَحْمِلُ اللَّهُ
He-asws said to him: ‘Don’t you know that Rasool-Allah-saww said: ‘Upon a peak (hump) of every camel there is a Satan-la, so utilise it and humble it, and mentioned the Name of Allah‑azwj upon it, for rather Allah-azwj Carries’?’
ثُمَّ دَخَلَ مَكَّةَ وَ دَخَلْنَا مَعَهُ بِغَيْرِ إِحْرَامٍ.
Then he-asws entered Makah and we entered along with him-asws without (wearing) Ihraam’’.[30]
12- الْمَحَاسِنُ، 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 لِلْبَعِيرِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘Had the pilgrim known what is for him from the carriers, no one would overload the camel’’.[31]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَجَّالِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ يَعْلَمُ النَّاسُ كُنْهَ حُمْلَانِ اللَّهِ عَلَى الضَّعِيفِ مَا غَالَوْا بِبَهِيمَةٍ.
And from him, from Muhammad Bin Ali, from Al Hajjal, from Safwan Al Jammal who said,
‘Abu Abdullah-asws said: ‘Had the people known it being a carrier of Allah-azwj upon the weak, they would not overload an animal’’.[32]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ الرَّحَّالِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: مَرَّ بِي أَبُو عَبْدِ اللَّهِ ع وَ أَنَا أَمْشِي عَنْ نَاقَتِي فَقَالَ مَا لَكَ لَا تَرْكَبُ فَقُلْتُ ضَعُفَتْ نَاقَتِي وَ أَرَدْتُ أَنْ أُخَفِّفَ عَنْهَا فَقَالَ رَحِمَكَ اللَّهُ ارْكَبْ فَإِنَّ اللَّهَ يَحْمِلُ عَلَى الضَّعِيفِ وَ الْقَوِيِ.
And from him, from his father, from Muhammad Bin Amro, from Suleyman Al Rahhal, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws passed by me and I was walking with my she-camel. He-asws said: ‘What is the matter with you not riding?’ I said, ‘My she-camel is weak, and I wanted to lighten from it’. He-asws said: ‘May Allah-azwj have Mercy on you! Ride, for Allah-azwj carries upon the weak and the strong’’.[33]
13- الْمَحَاسِنُ، عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِذَا عَثَرَتِ الدَّابَّةُ تَحْتَ الرَّجُلِ فَقَالَ لَهَا تَعَسْتِ تَقُولُ تَعَسَ وَ انْتَكَسَ أَعْصَانَا لِرَبِّهِ.
(The book) ‘Al Mahasin’ – From Bakr Bin Salih, from Suleyman Al Ja’fary,
‘From Abu Al-Hassan-asws having said: ‘When the animal stumbles beneath the man so he says to it, ‘May you be destroyed!’ It says, ‘May he be destroyed and fall upon his face, the one disobedient to his Lord-azwj!’’[34]
14- الْمَكَارِمُ، عَنِ الرِّضَا ع قَالَ: عَلَى كُلِّ مَنْخِرٍ مِنَ الدَّوَابِّ شَيْطَاناً فَإِذَا أَرَادَ أَحَدُكُمْ أَنْ يُلْجِمَهَا فَلْيُسَمِّ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Al Mukarim’ –
‘From Al-Reza-asws having said: ‘There is a Satan-la upon every nostril of the animal, so whenever one of you wants rein it, let him name Allah-azwj Mighty and Majestic’’.[35]
15- الْمَكَارِمُ، عَنْ أَبِي عُبَيْدَةَ عَنْ أَحَدِهِمَا ع قَالَ: أَيُّمَا دَابَّةٍ اسْتَصْعَبَتْ عَلَى صَاحِبِهَا مِنْ لِجَامٍ وَ نِفَارٍ فَلْيَقْرَأْ فِي أُذُنِهَا أَوْ عَلَيْهَا أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ وَ لْيَقُلِ اللَّهُمَّ سَخِّرْهَا وَ بَارِكْ لِي فِيهَا بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اقْرَأْ إِنَّا أَنْزَلْنَاهُ.
(The book) ‘Al Mukarim – from Abu Ubeyda,
‘From one of the two (5th or 5th Imam-asws) having said: ‘But rather, an animal becomes difficult upon its owner from a rein and flees, so let him recite in it’s ear or upon it: Is it other than Allah’s Religion they are seeking? And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83], and let him say, ‘O Allah-azwj! Saddle it and Bless for me in it by the right of Muhammad-saww and his‑saww Progeny-asws of Muhammad-saww, and recite: Surely, We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr)’’.[36]
16- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع لِلدَّابَّةِ عَلَى صَاحِبِهَا سِتُّ خِصَالٍ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ وَ لَا يَضْرِبُهَا إِلَّا عَلَى حَقٍّ وَ لَا يَحْتَمِلُهَا إِلَّا مَا تُطِيقُ وَ لَا يُكَلِّفُهَا مِنَ السَّيْرِ إِلَّا طَاقَتَهَا وَ لَا يَقِفُ عَلَيْهَا فُوَاقاً.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘For the animal, upon its owner, there are six characteristics (rights) – he should begin by feeding it when he descends, and present the water to it when he passes by it, and not strike it upon a right (face), nor load it except what it can endure, nor encumber is from the travel except as per its strength, nor stand upon it between its milking(s)’’.[37]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَتَّخِذُوا ظُهُورَ الدَّوَابِّ كَرَاسِيَّ فَرُبَّ دَابَّةٍ مَرْكُوبَةٍ خَيْرٌ مِنْ رَاكِبِهَا وَ أَطْوَعُ لِلَّهِ تَعَالَى وَ أَكْثَرُ ذِكْراً.
And by this chain, said,
‘Rasool-Allah-saww said: ‘Do not take the backs of the animals as chairs! Sometimes a ridden animal is better than the one riding it, and more obedient to Allah-azwj the Exalted and of more Zikr’’.[38]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع نَهَى رَسُولُ اللَّهِ ص أَنْ تُوسَمَ الدَّوَابُّ عَلَى وُجُوهِهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ رَبِّهَا.
And by this chain, said,
‘Ali-asws said: ‘Rasool-Allah-saww forbade to brand the animals upon their faces, for these glorify with praise of its Lord-azwj’’.[39]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص قَلِّدُوا النِّسَاءَ وَ لَوْ بِسَيْرٍ وَ قَلِّدُوا الْخَيْلَ وَ لَا تُقَلِّدُوهَا الْأَوْتَارَ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘Collar the women (give necklace to them) and even if it is only a chain and collar the horses (with garlands) and do not collar them with the trinkets.[40]
17- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ع قَلِّدُوا الْخَيْلَ وَ لَا تُقَلِّدُوهَا الْأَوْتَارَ.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘He-saww said: ‘Collar (garland) the horses and do not collar them with the trinkets’’.[41]
18- الْمَجَازَاتُ، قَالَ النَّبِيُّ ص إِذَا سَافَرْتُمْ فِي الْخِصْبِ فَأَعْطُوا الرُّكُبَ أَسِنَّتَهَا وَ فِي رِوَايَةٍ أُخْرَى فَأَعْطُوا الرِّكَابَ أَسْنَانَهَا.
(The book) ‘Al Majazaat’ –
‘The Prophet-saww said: ‘When you travel in the fertility, then give the stirrups their teeth’. And in another report: ‘Give the stirrup its teeth’’.[42]
19- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ أَيُّوبَ بْنِ أَعْيَنَ قَالَ: سَمِعْتُ الْوَلِيدَ بْنَ صَبِيحٍ يَقُولُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا حَنِيفَةَ رَأَى هِلَالَ ذِي الْحِجَّةِ بِالْقَادِسِيَّةِ وَ شَهِدَ مَعَنَا عَرَفَةَ فَقَالَ مَا لِهَذَا صَلَاةٌ مَا لِهَذَا حَجٌّ.
(The book) ‘Al Faqeeh’ – By his chain from Ayoub Bin Ayn who said,
‘I heard Al-Waleed Bin Sabeeh saying to Abu Abdullah-asws, ‘Abu Haneefa saw the crescent of Zil Hijjah at Al-Qadisiyya and attended Arafat with us’. He-asws said: ‘There is neither Salat for this nor Hajj for this!’’[43]
وَ حَجَّ عَلِيُّ بْنُ الْحُسَيْنِ ع عَلَى نَاقَةٍ لَهُ أَرْبَعِينَ حِجَّةً فَمَا قَرَعَهَا بِسَوْطٍ.
And Ali-asws Bin Al-Husayn-asws performed Hajj upon a she-camel of his-asws, forty Hajj. He-asws did not pain it with a whip’’.[44]
وَ مِنْهُ بِإِسْنَادِهِ الصَّحِيحِ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص وَ مَرْثَدُ بْنُ أَبِي مَرْثَدٍ الْغَنَوِيُّ يُعَقِّبُونَ بَعِيراً بَيْنَهُمْ وَ هُمْ مُنْطَلِقُونَ إِلَى بَدْرٍ.
And from him, by his correct chain, from Ali Bin Raib, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww and Marsad Bin Abu Marsad Al-Ghanawy were taking turns with a camel between them while they were going to (battle of) Badr’’.[45]
20- الْفَقِيهُ، قَالَ عَلِيٌّ ع فِي الدَّوَابِّ لَا تَضْرِبُوهَا الْوُجُوهَ وَ لَا تَلْعَنُوهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَعَنَ لَاعِنَهَا.
(The book) ‘Al Faqeeh’ –
Ali-asws said regarding the animal: ‘Do not strike it in the face nor curse it, for Allah-azwj Mighty and Majestic Curses it’s curser’’.[46]
وَ فِي خَبَرٍ آخَرَ لَا تُقَبِّحُوا الْوُجُوهَ.
And in another Hadeeth: ‘Do not uglify the faces’’.[47]
وَ قَالَ النَّبِيُّ ص إِنَّ الدَّوَابَّ إِذَا لُعِنَتْ لَزِمَتْهَا اللَّعْنَةُ.
And the Prophet-saww said: ‘The animal, when it is cursed, it necessitates the curse (upon the one cursing it)’’.[48]
21- الْفَقِيهُ، بِإِسْنَادِهِ عَنِ السَّكُونِيِّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحِبُّ الرِّفْقَ وَ يُعِينُ عَلَيْهِ فَإِذَا رَكِبْتُمُ الدَّوَابَّ الْعِجَافَ فَأَنْزِلُوهَا مَنَازِلَهَا فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَلَيْهَا وَ إِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا.
(The book) ‘Al Faqeeh’ – By his chain, from Al Sakuny with his chain, said,
‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Loves the kindness and Assists upon it. So, whenever you ride the lean animal, then descend it at its stages. If the ground is barren, it will survive on it, and if the ground was fertile, then keep descending it in stages’’.[49]
وَ قَالَ ص مَنْ سَافَرَ مِنْكُمْ بِدَابَّةٍ فَلْيَبْدَأْ حِينَ يَنْزِلُ بِعَلْفِهَا وَ سَقْيِهَا.
And he-saww said: ‘One from you who travels in a wilderness, when he descends, let him begin by feed it and watering it’’.[50]
وَ قَالَ أَبُو جَعْفَرٍ ع إِذَا سِرْتَ فِي أَرْضٍ خِصْبَةٍ فَارْفُقْ بِالسَّيْرِ وَ إِذَا سِرْتَ فِي أَرْضٍ مُجْدِبَةٍ فَعَجِّلْ بِالسَّيْرِ.
And Abu Ja’far-asws said: ‘Whenever you travel in a fertile land, then be gentle with the travelling, and when you travel in a barren land, then hasten with the travel’’.[51]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ رَفَعَهُ قَالَ: سُئِلَ الصَّادِقُ ع مَتَى أَضْرِبُ دَابَّتِي تَحْتِي فَقَالَ إِذْ لَمْ تَمْشِ تَحْتَكَ كَمَشْيَتِهَا إِلَى مِذْوَدِهَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fari, raising it, said,
‘Al-Sadiq-asws was asked, ‘When can I strike an animal under me?’ He-asws said: ‘When it does not walk under you like it’s walking to its feeding trough’’.[52]
الْفَقِيهُ، سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Al Faqeeh’ –
‘A man asked Abu Abdullah-asws’ – and he mentioned similar to it’’.[53]
23- الْكَافِي، عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ الْجَوْهَرِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ لَا تَتَوَرَّكُوا عَلَى الدَّوَابِّ وَ لَا تَتَّخِذُوا ظُهُورَهَا مَجَالِسَ.
(The book) ‘Al Kafi’ – From Humeyd Bin Ziyad, from Al Khashab, from Ibn Baqqah, from Muaz Al Jowhari, from Amro Bin Jumie,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Do not sit one-sided upon the animal, and do not take it’s back as a seat (as a chair for discussion)’’.[54]
24- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اضْرِبُوهَا عَلَى النِّفَارِ وَ لَا تَضْرِبُوهَا عَلَى الْعِثَارِ.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan Bin Shamoun, from Al Asamma, from Misma’a Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Strike it upon the running and do not strike it upon the stumbling’’.[55]
الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مِنَ الْحَقِّ أَنْ يَقُولَ الرَّاكِبُ لِلْمَاشِي الطَّرِيقَ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hishm Bin Salim who said,
‘Abu Abdullah-asws said: ‘It is from the right that the rider should be saying to the walker, ‘Give way!’’[56]
وَ فِي نُسْخَةٍ أُخْرَى إِنَّ مِنَ الْجَوْرِ أَنْ يَقُولَ الرَّاكِبُ لِلْمَاشِي الطَّرِيقَ.
And in another copy: ‘It is from the tyranny that the rider would say to the walker, ‘Give way!’’[57]
بيان كأن قوله و في نسخة أخرى من كلام رواة الكافي و يحتمل كونه من الكليني بأن يكون اختلاف النسخ في أصوله و على التقديرين فالنسخة الأخرى محمولة على ما إذا كان هناك طريق آخر يمكنه أن يثني عنانه إليه و على النسخة الأولى معناه أنه ينبغي للراكب أن يحذر الماشي ليعدل عن طريقه لئلا يصيبه ضرر و يؤيد النسخة الثانية ما سيأتي و لم تكن النسخة الأولى في بعض نسخ الكافي و إن كانت أظهر.
Explanation: ‘It is as if it is his-asws words, and in another copy, it is from the speech of the reporters of Al Kafir, and it is possible it being from Al-Kulayni, as it happens to oppose the copy in it’s original. And based upon the two assessments, the other copy, based upon what, when there was another road, it is possible he is recommending him to it; and based upon the first, it’s meaning is the it is befitting for the rider that he cautions the walker to step aside from his way lest harm afflicts him; and the second copy is supported by what I (Majlisi) shall be coming with, and the first copy does not happen to be in some of the copies of Al Kafi, and even though it is more apparent’.
25- الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ الْجَوْرِ قَوْلُ الرَّاكِبِ لِلْمَاشِي الطَّرِيقَ.
(The book) ‘Al Khisaal’ – From his father, from Muhammad Bin Yahya, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘From the tyranny are words of the rider to the walker, ‘Give way!’’[58]
26- الْفَقِيهُ، قَالَ النَّبِيُّ ص أَخِّرُوا الْأَحْمَالَ فَإِنَّ الْيَدَيْنِ مُعَلَّقَةٌ وَ الرِّجْلَيْنِ مُوَثَّقَةٌ.
(The book) ‘Al Faqeeh’ –
‘The Prophet-saww said: ‘Delay the loading (an animal) for the forelegs are attached and the hindlegs are bound’’.[59]
27- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع مِنْ مُرُوَّةِ الرَّجُلِ أَنْ يَكُونَ دَوَابُّهُ سِمَاناً.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Al-Hassan Bin Al-Husayn Al Alawy who said,
‘From magnanimity of the man is that his animal should be fat’’.[60]
قَالَ وَ سَمِعْتُهُ يَقُولُ ثَلَاثٌ مِنَ الْمُرُوَّةِ فَرَاهَةُ الدَّابَّةِ وَ حُسْنُ وَجْهِ الْمَمْلُوكِ وَ الْفَرَسُ السَّرِيُ.
He said, ‘And I heard him-asws saying: ‘Three are from the magnanimity – Nimbleness of the animal, and handsome face of the slaves, and the fast horse’’.[61]
28- مَجَالِسُ الصَّدُوقِ، وَ الْفَقِيهُ، فِي حَدِيثِ الْمَنَاهِي عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ ضَرْبِ وُجُوهِ الْبَهَائِمِ وَ نَهَى عَنْ قَتْلِ النَّحْلِ وَ نَهَى عَنِ الْوَسْمِ فِي وُجُوهِ الْبَهَائِمِ.
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Faqeeh’ – In a hadeeth ‘Al Manahy’,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww forbade from striking the faces of the beasts, and forbade from killing the bees, and forbade from branding the faces of the animals’’.[62]
29- إِرْشَادُ الْمُفِيدِ، عَنْ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الرَّافِقِيِ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ أَبِيهِ قَالَ: حَجَجْتُ مَعَ أَبِي عَلِيِّ بْنِ الْحُسَيْنِ ع فَالْتَاثَتْ عَلَيْهِ النَّاقَةُ فِي سَيْرِهَا فَأَشَارَ إِلَيْهَا بِالْقَضِيبِ ثُمَّ قَالَ آهِ لَوْ لَا الْقِصَاصُ وَ رَدَّ يَدَهُ عَنْهَا.
(The book) ‘Irshad’ of Al Mufeed – from Abu Muhammad Al-Hassan Bin Muhammad, from his grandfather, from Ahmad Bin Muhammad Al Rafiqy,
‘From Ibrahim son of Ali (Bin Al-Husayn-asws), from his father-asws having said: ‘The she-camel slackened upon him-asws during his-asws travel, so he-asws gestured to it with the stick, then said: ‘Aah! If only there was no retaliation!’ – and he-asws returned his-asws hand away from it’’.[63]
30- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ لَهْوِ الْمُؤْمِنِ بَاطِلٌ إِلَّا فِي ثَلَاثٍ فِي تَأْدِيبِهِ الْفَرَسَ وَ رَمْيِهِ عَنْ قَوْسِهِ وَ مُلَاعَبَتِهِ امْرَأَتَهُ فَإِنَّهُنَّ حَقٌّ الْخَبَرَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Ismail, raising it, said,
‘Rasool-Allah-saww said: ‘All playing of the Momin is false (invalid) except during three – in his disciplining the horse, and his shooting (arrow) from his bow, and his playing with his wife, for these are right’ – the Hadeeth’’.[64]
– 31 الْفَقِيهُ، بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ الْفَضْلُ بْنُ الْعَبَّاسِ أُهْدِيَ إِلَى رَسُولِ اللَّهِ ص بَغْلَةٌ أَهْدَاهَا لَهُ كِسْرَى أَوْ قَيْصَرُ فَرَكِبَهَا النَّبِيُّ ص بِجُلٍّ مِنْ شَعْرٍ وَ أَرْدَفَنِي خَلْفَهُ الْخَبَرَ.
(The book) ‘Al Faqeeh’ – By his chain, from Ahmad Bin Is’haq Bin Sa’ad, from Abdullah Bin Maymoun,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Al-Fazl Bin Al-Abbas said, ‘A mule was gifted to Rasool-Allah-saww, either Caesar had gifted it or Chosroe. The Prophet-saww rode it with a saddle of hair (fur) and made me ride behind him-saww’ – the Hadeeth’’.[65]
32- كِتَابُ الْمَسَائِلِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ أَنْ يَرْكَبَ الدَّابَّةَ عَلَيْهَا الْجُلْجُلُ قَالَ إِنْ كَانَ لَهُ صَوْتٌ فَلَا وَ إِنْ كَانَ أَصَمَّ فَلَا بَأْسَ.
‘Kitab Al Masail’ – By the chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws the man, ‘Is it correct for him to ride the animal and the small bells are upon it?’ He-asws said: ‘If there was a sound for it, then no, and it these were silent, there is no problem’’. [66]
33- الْفَقِيهُ، قَالَ الصَّادِقُ ع إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَأَشْبِعْهُ وَ امْتَهِنْهُ.
(The book) ‘Al Faqeeh’ –
‘Al-Sadiq-asws said: ‘Upon the peak (hump) of every camel, there is a Satan-la, so satiate it and humble it’’.[67]
تذنيب
End note –
ذكر العلامة قدس سره في المنتهى كثيرا من أخبار حقوق الدابة من غير تصريح بالوجوب أو الاستحباب و قال و يستحب اتخاذ الخيل و ارتباطها استحبابا مؤكدا و قال و ينبغي اجتناب ضرب الدابة إلا مع الحاجة و لا بأس بالعقبة.
The Allamah, holy be his soul, mentioned in ‘Al Muntaha’ a lot of Ahadeeth on the rights of the animals, from without being explicit with these being with the obligation or the recommendation, and he said, ‘And it is recommended to take the horse and tying it, an emphasised recommendation’. And he said, ‘It is befitting to keep away from hitting the animal except with the need, and there is no problem with the punishment’.
و أقول سائر الآداب المذكورة في هذه الأخبار لم ينص الأصحاب فيها بشيء فالحكم بالوجوب أو الحرمة في أكثرها مشكل بل الظاهر أن أكثرها من السنن و الآداب المستحبة المرغوبة لكن الاحتياط يقتضي العمل بجميعها ما تيسر.
And I (Majlisi) am saying: ‘Rest of the mentioned etiquettes in these Ahadeeth do not text the owners with anything regarding it. So the ruling being with the obligation or the prohibition in most of these is difficult, but the apparent is that most of these are from the Sunnahs and the recommended etiquette, the desired, but the precaution requires the all the works to be what is easy’.
و قال الدميري في حياة الحيوان في شرح الكافية لا يجوز بيع الخيل لأهل الحرب كالسلاح و يكره أن يقلد الأوتار لنهي النبي ص عن ذلك و أمره بقطع قلائد الخيل
And Al Dineyri said in ‘Hayat Al Haywaan’ in an adequate commentary, ‘It is not allowed to sell the horses to the people of war like the weapons, and it is disliked that one would collar the trinket due to the prohibition of the Prophet-saww about that, and he-saww had ordered with cutting off the ropes of the horses’.
قال مالك أراه من أجل العين و قال غيره إنما أمر بقطعها لأنهم كانوا يعلقون فيها الأجراس و قال آخرون لأنها تختنق بها عند شدة الركض
Malik said, ‘I see it from the reason of (hurting) the eyes’. And others said, ‘But rather, he-saww ordered with cutting these off because they were hanging the bells in these’. And others said, ‘Because they were suffocating by it during the intense running’.
و يحتمل أن يكون أراد عين الوتر خاصة دون غيره من السيور و الخيوط على ما كان من عادتهم في الجاهلية و قيل معناه لا تطلبوا عليها الأوتار و الذحول و لا تركضوها في طلب الثأر.
And it is possible that the intent would be eyes, the ropes in particular besides anything else from the travelling and the belts, based upon what had been from their habits during the pre-Islamic period. And it is said, ‘It’s meaning is, ‘Do not be seeking the stringing upon it and the tails, nor sprint in seeking the retaliations’.
وَ فِي شِفَاءِ الصُّدُورِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ النَّبِيَّ ص قَالَ: لَا تَضْرِبُوا وُجُوهَ الدَّوَابِّ فَإِنَّ كُلَّ شَيْءٍ يُسَبِّحُ بِحَمْدِهِ.
And in (the book) ‘Shifa Al Sudour’ – from Abu Saeed Al Khudry, ‘The Prophet-saww said: ‘Do not strike the faces of the animals, for all things glorify with His-azwj Praise’’.
وَ رُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ ص قَالَ: إِذَا انْفَلَتَتْ دَابَّةُ أَحَدِكُمْ بِأَرْضِ فَلَاةٍ فَلْيُنَادِ يَا عِبَادَ اللَّهِ احْبِسُوا فَإِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي الْأَرْضِ حَاجِزاً سَيَحْبِسُهُ.
And it is reported from Ibn Masoud that the Prophet-saww said: ‘When an animal of one of you flees in a wilderness, so let him call out, ‘O servants of Allah-azwj, withhold!’. For Allah-azwj Mighty and Majestic there is a guard in the earth to withhold it’’. (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ فِي مُعْجَمِهِ الْأَوْسَطِ مِنْ حَدِيثِ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ سَاءَ خُلُقُهُ مِنَ الرَّقِيقِ وَ الدَّوَابِّ وَ الصِّبْيَانِ فَاقْرَءُوا فِي أُذُنِهِ أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ
And it is reported by Al Tabrany in his ‘Mo’jam Al Awsat’ – from a Hadeeth by Anas (well-known fabricator),
‘The Prophet-saww said: ‘One who is of evil manners with the friends, and the animals, and the children, recite in his ears: Is it other than Allah’s Religion they are seeking? And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83]’.
ثُمَّ قَالَ يَجِبُ عَلَى مَالِكِ الدَّوَابِّ عَلْفُهَا وَ سَقْيُهَا لِحُرْمَةِ الرُّوحِ.
Then he-saww said: ‘It is obligatory upon the owner of the animal to feed it and water it due to the sanctity of the soul’’. (From a non-Shia source)
مَا رَوَاهُ الْحَاكِمُ وَ التِّرْمِذِيُّ وَ صَحَّحَاهُ عَنْ عَلِيِّ بْنِ رَبِيعَةَ قَالَ: شَهِدْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ قَدْ أُتِيَ بِدَابَّةٍ لِيَرْكَبَهَا فَلَمَّا وَضَعَ رِجْلَهُ فِي الرِّكَابِ قَالَ سُبْحَانَكَ اللَّهُمَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ ثُمَّ ضَحِكَ
What is reported by Al Hakim, and Al Tirmizi, and in ‘Saheeh’, from Ali Bin Rabie having said,
‘I witnessed Ali Bin Abu Talib-asws and he-asws was coming with an animal to ride it. When he-asws placed his-asws leg in the stirrup, he-asws said: ‘Glory be to You-azwj! ‘My Lord! I have been unjust to myself, therefore Forgive (my deed) for me. [28:16]. Surely no one forgives the sins except You-azwj!’ Then he-asws chuckled.
فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ أَيِّ شَيْءٍ ضَحِكْتَ
It was said, ‘O Amir Al-Momineen-asws! Which thing are you-asws laughing from?’
فَقَالَ رَأَيْتُ النَّبِيَّ ص فَعَلَ كَمَا فَعَلْتُ ثُمَّ ضَحِكَ فَقُلْتُ يَا رَسُولَ اللَّهِ مِنْ أَيِّ شَيْءٍ ضَحِكْتَ فَقَالَ إِنَّ رَبَّكَ تَعَالَى لَيَعْجَبُ مِنْ عَبْدِهِ إِذَا قَالَ رَبِّ اغْفِرْ لِي ذُنُوبِي يَعْلَمُ أَنَّهُ لَا يَغْفِرُ الذُّنُوبَ غَيْرِي.
He-asws said: ‘I-asws saw the Prophet-saww do like what I-asws have done. Then he-saww had chuckled, so I-asws said: ‘O Rasool-Allah-saww! Which thing are you-saww laughing from?’ He-saww said: ‘Your-azwj Lord-azwj is Exalted tends to be surprised from His-azwj servant when he says, ‘Lord-azwj! Forgive my sins for me’. (He-azwj Says: “He knows that no one Forgives the sins apart from Me-azwj’’. (From a non-Shia source)
وَ رَوَى أَبُو الْقَاسِمِ الطَّبَرَانِيُّ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: إِذَا رَكِبَ الْعَبْدُ الدَّابَّةَ وَ لَمْ يَذْكُرِ اسْمَ اللَّهِ رَدِفَهُ الشَّيْطَانُ فَقَالَ تَغَنَّ فَإِنْ كَانَ لَا يُحْسِنُ الْغِنَاءَ قَالَ لَهُ تَمَنَّ فَلَا يَزَالُ فِي أُمْنِيَّتِهِ حَتَّى يَنْزِلَ.
And it is reported by Abu Al Qasim Al Tabrany, from Ata’a, from Ibn Abbas,
‘The Prophet-saww said: ‘When the servant rides the animal and does not mention the Name of Allah-azwj, the Satan-la rides behind him. He-la says, ‘Sing!’ If he wasn’t good with the singing, he-la says to him, ‘Wish (for a good voice)!’ He does not cease to be wishing it until he descends’’. (From a non-Shia source)
وَ عَنْ أَبِي الدَّرْدَاءِ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَالَ إِذَا رَكِبَ دَابَّةً بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ سُبْحَانَهُ لَيْسَ لَهُ سَمِيٌ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ عَلَيْهِمُ السَّلَامُ إِلَّا قَالَتِ الدَّابَّةُ بَارَكَ اللَّهُ عَلَيْكَ مِنْ مُؤْمِنٍ خَفَّفْتَ عَلَى ظَهْرِي وَ أَطَعْتَ رَبَّكَ وَ أَحْسَنْتَ إِلَى نَفْسِكَ بَارَكَ اللَّهُ لَكَ وَ أَنْجَحَ حَاجَتَكَ.
And from Abu Al Darda’a,
‘The Prophet-saww said: ‘One who says when riding an animal, ‘In the Name of Allah-azwj the Beneficent, the Merciful. Nothing in the earth harms with His-azwj Name, nor any listener for it in the sky. ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]. And the Praise is for Allah-azwj, Lord-azwj of the worlds, and may the Salawaat of Allah-azwj be upon Muhammad-saww and his-saww Progeny-asws, and the greetings be upon them-asws’, except the animal says, ‘May Allah-azwj Bless you from a Momin who has been light upon my back, and I obey your Lord-azwj, and am good to yourself. May Allah-azwj Bless you and Fulfill your needs’’. (From a non-Shia source)
وَ رَوَى ابْنُ أَبِي الدُّنْيَا بِإِسْنَادِهِ عَنْ عُمَرَ بْنِ قَيْسٍ أَنَّهُ قَالَ: إِذَا رَكِبَ الرَّجُلُ الدَّابَّةَ قَالَتِ اللَّهُمَّ اجْعَلْهُ بِي رَفِيقاً رَحِيماً فَإِذَا لَعَنَهَا قَالَتْ لَعْنَةُ اللَّهِ عَلَى أَعْصَانَا لِلَّهِ.
And it is reported by Ibn Abu Dunya, by his chain from Umar Bin Qeys having said,
‘When the man rides the animal, it says, ‘O Allah-azwj! Make him to be a merciful friend with me!’ When he curses it, it says, ‘May Allah-azwj Curse upon the one of us disobedient to Allah‑azwj’’. (From a non-Shia source)
وَ فِي كَامِلِ ابْنِ عَدِيٍّ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص قَالَ: اضْرِبُوا الدَّوَابِّ عَلَى النِّفَارِ وَ لَا تَضْرِبُوهَا عَلَى الْعِثَارِ.
And in ‘Kamil’ – Ibn Aday, from Ibn Umar,
‘The Prophet-saww said: ‘Strike the animals upon the running, and do not strike them upon the stumbling’’. (From a non-Shia source)
فَفِي الصَّحِيحَيْنِ عَنْ أُسَامَةَ بْنِ زَيْدٍ أَنَّ النَّبِيَّ ص أَرْدَفَهُ حِينَ دَفَعَ مِنْ عَرَفَاتٍ إِلَى الْمُزْدَلِفَةِ ثُمَّ أَرْدَفَ الْفَضْلَ بْنَ الْعَبَّاسِ مِنْ مُزْدَلِفَةَ إِلَى مِنًى وَ أَنَّهُ ص أَرْدَفَ مُعَاذاً عَلَى الرَّحْلِ وَ عَلَى حِمَارٍ يُقَالُ لَهُ عُفَيْرٌ.
In the two ‘Al Saheeeh’ (Bukhari and Muslim) – from Usama Bin Zayd,
‘The Prophet-saww had ridden behind him when he-saww went from Arafaat to Al Muzdalifa. Then he-saww rode behind Al Fazl Bin Al Abbas from Muzdalifa to Mina, and he-saww rode behind Muaz upon the riding upon the camel and upon a donkey called Ufeyr’’. (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ ص نَهَى أَنْ يَرْكَبَ ثَلَاثَةٌ عَلَى دَابَّةٍ.
And it is reported by Al Tabrany,
‘From Jabir-ra, may Allah-azwj be Pleased with him-ra, ‘The Prophet-saww had forbidden that three should ride upon one animal’’. (From a non-Shia source)
لِمَا فِي سُنَنِ أَبِي دَاوُدَ وَ الْبَيْهَقِيِّ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: إِيَّاكُمْ أَنْ تَتَّخِذُوا ظُهُورَ دَوَابِّكُمْ مَنَابِرَ فَإِنَّ اللَّهَ تَعَالَى إِنَّمَا سَخَّرَهَا لَكُمْ لِتُبْلِغَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ وَ جَعَلَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرّاً فَاقْضُوا عَلَيْهَا حَاجَاتِكُمْ.
Due to what is in the ‘Sunan’ of Abu Dawood, and Al Bayhaqi, from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘Bewar of taking the backs of your animals as pulpits (to stand upon), for Allah-azwj the Exalted has rather Subdued it for you all in order to you to be reaching to cities you could not reach except with difficulties of the self. [16:7] and Made a settlement for you all to be in the earth, so fulfill your needs upon them!’’ (non-Shia source)
باب 9 إخصاء الدواب و كيها و تعرقبها و الإضرار بها و بسائر الحيوانات و التحريش بينها و آداب إنتاجها و بعض النوادر
CHAPTER 9 – CASTRATING THE ANIMALS, AND CAUTERISING THEM, AND HAMSTRINGING THEM, AND THE HARMS WITH IT, AND WITH REST OF THE ANIMALS, AND THE PROVOCATION BETWEEN THEM, AND ETTIQUETTES OF THEIR PRODUCTION, AND SOME MISCELLANEOUS
الآيات
The Verses –
النساء وَ إِنْ يَدْعُونَ إِلَّا شَيْطاناً مَرِيداً لَعَنَهُ اللَّهُ وَ قالَ لَأَتَّخِذَنَّ مِنْ عِبادِكَ نَصِيباً مَفْرُوضاً
(Surah) and that they are not calling to anyone except a rebellious Satan [4:117] Allah Cursed him and he said: ‘I shall be taking from Your servants an Imposed share’ [4:118].
وَ لَأُضِلَّنَّهُمْ وَ لَأُمَنِّيَنَّهُمْ وَ لَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَ مَنْ يَتَّخِذِ الشَّيْطانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْراناً مُبِيناً
‘And I will stray them, and arouse their desires, and instruct them, so they will slit the ears of the cattle, and I will instruct them, and they would change the nature (Created by) Allah’; and the one who takes the Satan as a guardian from besides Allah, so he has lost with a clear loss [4:119].
تفسير
(Forbidden) Tafseer (opinionated)
فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ قيل أي يشقونها لتحريم ما أحل الله و هي عبارة عما كانت العرب تفعل بالبحائر و السوائب و إشارة إلى تحريم كل ما أحل و نقص كل ما خلق كاملا بالفعل أو بالقوة
so they will slit the ears of the cattle [4:119] – It is said, ‘I.e.,. they were slitting these for prohibiting what Allah-azwj had Permitted’. And it is an expression about what the Arabs used to do with ‘Al-Baheira’, and ‘Al-Saib’, and an indication to the prohibition of all what Allah-azwj had Permitted and reduce all what had been complete with the deed, or with the strength.
وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ عن وجهه صورة أو صفة و يندرج فيه ما قيل من فقوء عين الحامي و خصاء العبيد و البهائم و الوسم و الوشم و الوشر و اللواط و السحق و نحو ذلك و عبادة الشمس و القمر
And I will instruct them, and they would change the nature (Created by) Allah’ [4:119] – from an aspect of image, or attribute, and be gradual in it, what is said from poking out the eyes of ‘Al Hamy’, and castrating the slaves, and the beasts, and the cauterising, and the tattooing, and thinning the teeth, and the sodomy, and the lesbianism, and approximate to that, and worshipping the sun and the moon.
و تغيير فطرة الله التي هي الإسلام و استعمال الجوارح و القوى فيما لا يعود على النفس كمالا و لا يوجب لها من الله زلفى
And changing the nature of Allah-azwj which is Al Islam and using the limbs and the strength in what does not support the perfection upon the soul, nor does it obligate nearness from Allah‑azwj.
و بالجملة يمكن أن يستدل به على تحريم الكي و إخصاء الإنسان و الحيوانات مطلقا بل التحريش بينها لأنها لم تخلق لذلك إلا ما أخرجه الدليل.
And in one word, it is possible that one can evidence with it upon the prohibition of the cauterising, and castrating the human beings and the animals absolutely, but the provocation between them is because they have not been created for that except what the evidence brings out.
قال الطبرسي قدس الله روحه وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ أي لآمرنهم بتغيير خلق الله فليغيرنه و اختلف في معناه فقيل يريد دين الله و أمره عن ابن عباس و إبراهيم و مجاهد و الحسن و قتادة و هو المروي عن أبي عبد الله ع.
Al-Tabarsee, holy be his soul, said, ‘and I will instruct them, and they would change the nature (Created by) Allah’ [4:119] – i.e., I-la shall instruct them with changing the nature of Allah-azwj, so they will change it, and there is a differing regarding its meaning. It is said, ‘Intent is religion of Allah-azwj and His-azwj Commands’ – from Ibn Abbas, and Ibrahim, and Mujahid, and Al-Hassan, and Al Qatada, and it is reported from Abu Abdullah-asws.
و يؤيده قوله سبحانه فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ و أراد بذلك تحريم الحلال و تحليل الحرام
And it is supported by Words of the Glorious: Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation. [30:30] – and He-azwj Intended by that, prohibiting the Permissible, and permitting the Prohibition.
و قيل أراد معنى الخصاء عن عكرمة و شهر بن حوشب و أبي صالح عن ابن عباس و كرهوا الإخصاء في البهائم و قيل إنه الوشم عن ابن مسعود و قيل إنه أراد الشمس و القمر و الحجارة عدلوا عن الانتفاع بها إلى عبادتها عن الزجاج.
And it is said, ‘The intended meaning is the castration’ – from Ikrimah, and Shahr Bin Ashoub, and Abu Salih. From Ibn Abbas, ‘And they dislike the castration regarding the beasts’. And it is said, ‘It is the tattooing’ – from Ibn Masoud. And it is said, ‘He-azwj Intended the sun and the moon, and the stones, they had turned to benefitting with these to worshipping these’ – from Al-Zajaj.
1- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخِصَاءِ فَلَمْ يُجِبْنِي ثُمَّ سَأَلْتُ أَبَا الْحَسَنِ ع بَعْدَهُ فَقَالَ لَا بَأْسَ.
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about the castration (in animals), but he-asws did not answer me. Then I asked Abu Al-Hassan-asws after him-asws. He-asws said: ‘There is no problem’’.[68]
الْفَقِيهُ، بِإِسْنَادِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ مِثْلَهُ وَ فِيهِ عَنِ الْإِخْصَاءِ.
(The book) ‘Al Faqeeh’ – By his chain, from Al-Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub –
‘Similar to it, and in it, ‘About the castrating’’.[69]
2- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ إِخْصَاءِ الْغَنَمِ قَالَ لَا بَأْسَ.
(The book) ‘Qurb Al Asnad’ – From Al Sindy Bin Muhammad, from Yunus Bin Yaqoub,
‘From Abu Al-Hassan-asws, He (the narrator) said, ‘I asked him-asws about castrating the sheep. He-asws said: ‘There is no problem’’.[70]
3- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا حَرَنَتْ عَلَى أَحَدِكُمْ دَابَّةٌ فِي أَرْضِ الْعَدُوِّ فَلْيَذْبَحْهَا وَ لَا يُعَرْقِبْهَا.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When an animal is obstinate upon one of you in a land of the enemy, so let him slaughter it and not hamstring it’’.[71]
4- وَ مِنْهُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ لَمَّا كَانَ يَوْمُ مُؤْتَةَ كَانَ جَعْفَرُ بْنُ أَبِي طَالِبٍ عَلَى فَرَسٍ لَهُ فَلَمَّا الْتَقَوْا نَزَلَ عَنْ فَرَسِهِ فَعَرْقَبَهَا بِالسَّيْفِ فَكَانَ أَوَّلَ مَنْ عَرْقَبَ فِي الْإِسْلَامِ.
And from him, by the preceding chain, said,
‘Abu Abdullah-asws said: ‘When it was the day of (battle of) Muta, Ja’far-as Bin Abu Talib-as was upon a horse of his-as. When they met, he-as descended from his horse, and hamstrung it with the sword. He-as was the first one to hamstring (an animal) in Al Islam (not to let it fall into enemy hands)’’.[72]
5- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَجُلٌ شَيْخٌ نَاسِكٌ يَعْبُدُ اللَّهَ فِي بَنِي إِسْرَائِيلَ فَبَيْنَا هُوَ يُصَلِّي وَ هُوَ فِي عِبَادَتِهِ إِذْ بَصُرَ بِغُلَامَيْنِ صَبِيَّيْنِ قَدْ أَخَذَا دِيكاً وَ هُمَا يَنْتِفَانِ رِيشَهُ
(The book) ‘Majalis’ of the Sheykh – from Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ali Bin Habashy, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan and Ja’far Bin Isa, from Al-Husayn Bin Abu Gundar, from his father,
‘From Abu Abdullah-asws having said: ‘There was an old man, a ritualist, worshipping Allah-azwj among children of Israel. While he was praying Salat, and he was in his worship, when he sighted two young boys having seized a rooster, and they were plucking out it’s feathers.
فَأَقْبَلَ عَلَى مَا فِيهِ مِنَ الْعِبَادَةِ وَ لَمْ يَنْهَهُمَا عَنْ ذَلِكَ فَأَوْحَى اللَّهُ إِلَى الْأَرْضِ أَنْ سِيخِي بِعَبْدِي فَسَاخَتْ بِهِ الْأَرْضُ فَهُوَ يَهْوِي فِي الدردون أَبَدَ الْآبِدِينَ وَ دَهْرَ الدَّاهِرِينَ.
He turned back to what he had been from the worship and did not prevent them from that. Allah-azwj Revealed to the ground: “Submerge with My-azwj servant!” The ground submerged with him. So he will be collapsing in the abyss for ever and ever, and ages and ages’’.[73]
6- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع أَنَّهُ كَرِهَ إِخْصَاءَ الدَّوَابِّ وَ التَّحْرِيشَ بَيْنَهَا.
(The book) ‘Al Mahasin’ – from his father, from Ibn Al Mugheira, and Muhammad Bin Isnan, from Talha Bin Zayd,
‘From Abu Abdullah-asws, from his-asws father-asws having disliked castrating the animals and the provocation between them’’.[74]
7- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: كَانَ رَجُلٌ مِنْ نَجْرَانَ مَعَ رَسُولِ اللَّهِ ص فِي غَزَاةٍ وَ مَعَهُ فَرَسٌ وَ كَانَ رَسُولُ اللَّهِ ص يَسْتَأْنِسُ إِلَى صَهِيلِهِ
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’ab,
‘From Musa Bin Ismail, son of Musa-asws, from his father, from his grandfather Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said; ‘There was a man from Najran with Rasool-Allah-saww in a military expedition, and with him was a horse, and Rasool-Allah-saww used to be comforted to its neighing.
فَفَقَدَهُ فَبَعَثَ إِلَيْهِ فَقَالَ مَا فَعَلَ فَرَسُكَ فَقَالَ اشْتَدَّ عَلَيَّ شَغْبُهُ فَخَصَيْتُهُ
He-saww missed it, so he-saww sent for him. He-asws said: ‘What happen to your horse?’ He said, ‘It’s disturbance was severe upon me, so I castrated it’.
فَقَالَ النَّبِيُّ ص مَثَّلْتَ بِهِ مَثَّلْتَ بِهِ الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى أَنْ تَقُومَ الْقِيَامَةُ وَ أَهْلُهَا مُعَانُونَ عَلَيْهَا أَعْرَافُهَا وَقَارُهَا وَ نَوَاصِيهَا جَمَالُهَا وَ أَذْنَابُهَا مَذَابُّهَا.
The Prophet-saww said: ‘You have trampled it! You have trampled it! The horse tied up in its forelocks is the good up to the establishment of the Qiyamah, and it’s owner is supported upon it, and it’s mane is its dignity, and it’s forelocks are its beauty, and its tails are their whisks’’.[75]
8- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنِ الْكَاهِلِيِّ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ عَنْ قَطْعِ أَلَيَاتِ الْغَنَمِ فَقَالَ لَا بَأْسَ بِقَطْعِهَا إِذَا كُنْتَ تُصْلِحُ بِهَا مَالَكَ
(The book) ‘Al Kafi’ – from the number, from Sahl, from Al Bazanty, from Al Kahily who said,
‘A man asked Abu Abdullah-asws and I was in his-asws presence, about cutting (shearing) the upper part of the sheep. He-asws said: ‘There is no problem with cutting it when you were correcting your wealth by it’.
ثُمَّ قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ع أَنَّ مَا قُطِعَ مِنْهَا مَيْتٌ لَا يُنْتَفَعُ بِهِ.
Then he-asws said: ‘In the book of Ali-asws is what a dead is sheared from not benefitting with it’’.[76]
بيان يفهم منه أن كل إضرار بالحيوان يصير سببا لإصلاحه جائز و إن لم ينتفع به الحيوان.
Explanation: An understanding from it is that all harm with the animal becoming a cause for its correctness (health) is allowed, and even if the animal does not benefit by it.
9- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ الْكَشُوفِ وَ هُوَ أَنْ تُضْرَبَ النَّاقَةُ وَ وَلَدُهَا طِفْلٌ إِلَّا أَنْ يُتَصَدَّقَ بِوَلَدِهَا أَوْ يُذْبَحَ وَ نَهَى مِنْ أَنْ يُنْزَى حِمَارٌ عَلَى عَتِيقَةٍ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww forbade from ‘Al-Kashouf’, and it is if you were to strike the she-camel and her (unborn) child, except if you were to give in charity with her child, or slaughter, and he-saww forbade from donkey a donkey upon old (age)’’.[77]
10- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ هِشَامِ بْنِ إِبْرَاهِيمَ قَالَ: سَأَلْتُهُ عَنِ الْحَمِيرِ نُنْزِيهَا عَلَى الرَّمَكِ لِتُنْتَجَ الْبِغَالَ أَ يَحِلُّ ذَلِكَ قَالَ نَعَمْ أَنْزِهَا.
(The book) ‘Al Tahzeeb’ – By his chain, from Muhammad Bin Ahmad Bin Yahya, from Abbad Bin Suleyman, from Sa’ad Bin Sa’ad, from Hisham Bin Ibrahim who said,
‘I asked him-asws about the donkey mated upon the horse in order to produce the mules, ‘Is that Permissible?’ He-asws said: ‘Yes, place them!’’[78]
11- صَحِيفَةُ الرِّضَا، بِإِسْنَادِ الطَّبْرِسِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا أَهْلُ بَيْتٍ لَا تَحِلُّ لَنَا صَدَقَةٌ وَ أُمِرْنَا بِإِسْبَاغِ الْوُضُوءِ وَ أَنْ لَا نُنْزِيَ حِمَاراً عَلَى عَتِيقَةٍ وَ لَا نَمْسَحَ عَلَى خُفٍ.
(The book) ‘Saheefa Al-Reza-asws’ – By a chain of Al Tabarsee, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘We-asws, People-asws of the Household, charity is not Permissible for us-asws, and we-asws have been Commanded with perfecting the wud’u, and that we should not mate a donkey upon old age, nor wipe upon socks (Masaah)’’.[79]
12- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع مَرَّ بِبَهِيمَةٍ وَ فَحْلٌ يَسْفَدُهَا عَلَى ظَهْرِ الطَّرِيقِ فَأَعْرَضَ عَلِيٌّ ع بِوَجْهِهِ فَقِيلَ لَهُ لِمَ فَعَلْتَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ
(The book) ‘Al Mahasin’ – From Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws: ‘Ali-asws passed by a beast and a stallion copulating in the middle of the road. Ali-asws turned his-asws face away. It was said to him-asws, ‘Why did you-asws do that, O Amir Al-Momineen-asws?’
فَقَالَ إِنَّهُ لَا يَنْبَغِي أَنْ تَصْنَعُوا مَا يَصْنَعُونَ وَ هُوَ مِنَ الْمُنْكَرِ إِلَّا أَنْ تُوَارُوهُ حَيْثُ لَا يَرَاهُ رَجُلٌ وَ لَا امْرَأَةٌ.
He-asws said: ‘Surely it is not befitting that it be done what they are doing, and it is from the evil, except if they were to conceal it where neither a man nor a woman can see it’’.[80]
14- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ قَالَ: سَأَلَ رَجُلٌ الرِّضَا ع عَنِ الزَّوْجِ مِنَ الْحَمَامِ يُفْرِخُ عِنْدَهُ يَتَزَوَّجُ الطَّيْرُ أُمَّهُ وَ ابْنَتَهُ قَالَ لَا بَأْسَ بِمَا كَانَ بَيْنَ الْبَهَائِمِ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Abu Nasr who said,
‘A man asked Al-Reza-asws about the pair of doves spawning with him, the bird marries it’s mother and it’s daughter’. He-asws said: ‘There is no problem with whatever happens between the beasts’’.[81]
15- السَّرَائِرُ، مِنْ كِتَابِ أَبَانِ بْنِ تَغْلِبَ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنْ عِيسَى بْنِ هِشَامٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مِسْمَعٍ كِرْدِينٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّحْرِيشِ بَيْنَ الْبَهَائِمِ قَالَ أَكْرَهُ ذَلِكَ كُلَّهُ إِلَّا الْكَلْبَ.
(The book) ‘Al Saraair’, from the book of Aban Bin Taglib, from Al Qasim Bin Ismail, from Isa Bin Hisham, from Aban Bin Usman, from Misma’a Kirdeyn, said,
‘I asked Abu Abdullah-asws about the provocation between the beasts’. He-asws said: ‘I-asws dislike that, all of it, except (for) the dog’’.[82]
الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ مِثْلَهُ وَ فِيهِ أَكْرَهُ ذَلِكَ إِلَّا الْكِلَابَ.
(The book) – from the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban,
‘Similar to it, and in it is: ‘I-asws dislike that, except (for) the dogs’’.[83]
(The book) ‘Al Mahasin’ – From Ali Bin Al Hakam, from Aban Bin Usman, from Abu Al Abbas,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the provocation between the beasts. He-asws said: ‘All of it is disliked, except the dogs’’.[84]
16- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ التَّحْرِيشِ بَيْنَ الْبَهَائِمِ فَقَالَ كُلُّهُ مَكْرُوهٌ إِلَّا الْكِلَابَ.
(The book) ‘Al Mahasin’ – From Ali Bin Al Hakam, from Aban Bin usman, from Abu Al Abbas,
‘From Abu Abdullah-asws, he asked h im-asws about the provocation between the beasts. He‑asws said: ‘All of it is disliked, except the dogs’’.[85]
الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ مِثْلَهُ وَ فِيهِ كُلُّهُ يُكْرَهُ إِلَّا الْكَلْبَ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam –
‘Similar to it, and in it: ‘All of it is disliked except the dogs’’.[86]
17- الْفَقِيهُ، نَهَى رَسُولُ اللَّهِ ص عَنْ تَحْرِيشِ الْبَهَائِمِ إِلَّا الْكِلَابَ.
(The book) ‘Al Faqeeh’ –
‘Rasool-Allah-saww forbade from provoking the animals except the dogs’’.[87]
بيان قوله ع إلا الكلاب كأن المراد به تحريش الكلب على الصيد لا تحريش الكلاب بعضها على بعض و الأخبار و إن وردت بلفظ الكراهة لكن قد عرفت أن الكراهة في عرف الأخبار أعم من الحرمة و هو لهو و لغو و إضرار بالحيوانات بغير مصلحة فلا يبعد القول بالتحريم و الله يعلم.
Explanation: His-asws words: ‘Except the dogs’, it is as if the intent with it is provoking the dog upon the hunting, not provoking the dogs upon each other, and the Ahadeeth, and even though they are referring with the word ‘dislike’, but it is known that the dislike in the known Ahadeeth is general from the prohibition, and it is play and sport, and harming the animals without betterment, So the word being with the prohibition is not far-fetched, and Allah-azwj Knows.
18- مَجَالِسُ الصَّدُوقِ، وَ الْفَقِيهُ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْوَسْمِ فِي وُجُوهِ الْبَهَائِمِ.
(The books) ‘Majalis’ of Al Sadouq, and ‘Al Faqeeh’ –
‘Among the forbiddances by the Prophet-saww, he-saww had forbidden from the branding in the faces of the animals’’.[88]
19- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الدَّابَّةِ أَ يَصْلُحُ أَنْ يَضْرِبَ وَجْهَهَا أَوْ يَسِمَهُ بِالنَّارِ قَالَ لَا بَأْسَ.
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From his grandfather Ali son of Ja’far-asws, from his brother Musa-asws, he said, ‘I asked him‑asws about animal, ‘Is it correct to hit it’s face or brand it with the fire?’ He said, ‘There is no problem’’.[89]
20- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ سِمَةِ الْغَنَمِ فِي وُجُوهِهَا فَقَالَ سِمْهَا فِي آذَانِهَا.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Yunus Bin Yaqoub,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about branding the sheep in their faces. He-asws said: ‘Brand them in their ears’’.[90]
21- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ سِمَةِ الْمَوَاشِي فَقَالَ لَا بَأْسَ بِهَا إِلَّا فِي الْوَجْهِ.
And from him, from Ibn Mahboun, from Ibn Sinan who said,
‘I asked Abu Abdullah-asws about branding the livestock. He-asws said: ‘There is no problem with it except in the face’’.[91]
22- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِهَا إِلَّا مَا كَانَ فِي الْوَجْهِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘There is no problem with it except what happens in the face’’.[92]
23- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ وَسْمِ الْمَوَاشِي فَقَالَ تُوسَمُ فِي غَيْرِ وَجْهِهَا.
And from him, from his father, from Fazalat, from Aban, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about branding the livestock. He-asws said: ‘(You can) brand in other than their faces’’.[93]
24- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنِ الدَّابَّةِ يَصْلُحُ أَنْ يَضْرِبَ وَجْهَهَا وَ يَسِمَهَا بِالنَّارِ فَقَالَ لَا بَأْسَ.
And from him, from Muhammad Bin Ali, from Ibn Asbat,
‘From Ali son of Ja’far-asws who said, ‘I asked Abu Ibrahim-asws about the animal, ‘Is it correct to hit it’s face and brand it with the fire?’ He-asws said: ‘There is no problem’’.[94]
25- الْعَيَّاشِيُّ، عَنِ الْحَسَنِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ أَنْ تُوسَمَ الْبَهَائِمُ فِي وَجْهِهَا وَ أَنْ يُضْرَبَ وُجُوهُهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ رَبِّهَا.
Al Ayyashi, from Al-Hassan, from Al Nowfali, from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww forbade from branding the animals in their faces, and from hitting their faces for they glorify with praise of their Lord-azwj’’.[95]
26- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسِمُ الْغَنَمَ فِي وُجُوهِهَا قَالَ سِمْهَا فِي آذَانِهَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Fazzal, from Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘Can I brand the sheep in their faces?’ He-asws said: ‘(You can) brand them in their ears’’.[96]
27- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: لَا بَأْسَ بِسِمَةِ الْمَوَاشِي إِذَا تَنَكَّبْتُمْ وُجُوهَهَا.
(The book) ‘Qurb Al Asnad’ – From Haroun Bin Muslim, from Mas’ada Bin Ziyad,
‘From Ja’far-asws, from his-asws father-asws having said: ‘There is no problem with branding the livestock when you keep clean from their faces’’.[97]
28- حَيَاةُ الْحَيَوَانِ، رَوَى الْبُخَارِيُ أَنَّ النَّبِيَّ ص مَرَّ بِحِمَارٍ وُسِمَ فِي وَجْهِهِ فَقَالَ لَعَنَ اللَّهُ مَنْ فَعَلَ بِهَذَا.
(The book) ‘Hayaat Al Haywaan’ – It is reported by Al Bukhari,
‘The Prophet-saww by a donkey having been branded in it’s face. He-saww said: ‘May Allah-azwj Curse the one who has done this!’’[98]
29- وَ فِي رِوَايَةٍ لَعَنَ اللَّهُ الَّذِي وَسَمَهُ.
And in a report – ‘May Allah-azwj Curse the one who branded it!’’[99]
باب 10 النحل و النمل و سائر ما نهي عن قتله من الحيوانات و ما يحل قتله منها من الحيات و العقارب و الغربان و غيرها و النهي عن حرق الحيوانات و تعذيبها
CHAPTER 10 – THE BEE, AND THE ANT AND REST OF WHAT IS FORBIDDEN FROM ANIMALS TO KILL, AND WHAT IS PERMISSIBLE TO KILL FROM THE SNAKES, AND THE SCORPIONS, AND THE CROWS AND OTHERS, AND THE PROHIBITION FROM BURNING THE ANIMAL AND TORTURING THEM
الآيات
The Verses –
المائدة فَبَعَثَ اللَّهُ غُراباً الآية
(Surah) Al Maidah: So Allah Sent a crow [5:31] – the Verse.
النحل وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ
(Surah) ‘Al Nahl’: And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68].
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَراتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ
Then eat from all the fruits and travel the Way of your Lord submissively’. There comes out from their bellies a drink of different colours wherein is healing for the people. Surely in that there is a Sign for a thinking people” [16:69].
النمل حَتَّى إِذا أَتَوْا عَلى وادِ النَّمْلِ قالَتْ نَمْلَةٌ يا أَيُّهَا النَّمْلُ ادْخُلُوا مَساكِنَكُمْ لا يَحْطِمَنَّكُمْ سُلَيْمانُ وَ جُنُودُهُ وَ هُمْ لا يَشْعُرُونَ
(Surah) Al Naml: 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].
فَتَبَسَّمَ ضاحِكاً مِنْ قَوْلِها إلى قوله تعالى وَ تَفَقَّدَ الطَّيْرَ فَقالَ ما لِيَ لا أَرَى الْهُدْهُدَ أَمْ كانَ مِنَ الْغائِبِينَ الآيات.
So he smiled, laughing from its words, [27:19] – 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] – the Verses.
تفسير
(Forbidden) Tafseer (opinionated)
قد مرت قصة الغراب الذي علم قابيل كيف يواري جسد هابيل ع حين قتله
It has already passed, story of the crow which taught Qabeel-la how to cover the body of Habeel-as when he-la had killed him-as.
قوله تعالى وَ أَوْحى رَبُّكَ قال الرازي يقال وحى و أوحى و هو الإلهام و المراد من الإلهام أنه تعالى قرر في نفسها هذه الأعمال العجيبة التي يعجز عنها العقلاء من البشر و بيانه من وجوه
Words of the Exalted: And your Lord Revealed [16:68]. Al Razi said, ‘He-azwj Revealed’, and ‘It was Revealed’, and it is the inspiration, and the intent from the inspiration is that the Exalted Repeated withing her soul this strange deed which the intellectuals from the humans are unable from, and it’s explanation is from (various) aspects.
الأول أنها تبني البيوت المسدسة من أضلاع متساوية لا يزيد بعضها على بعض بمجرد طباعها و العقلاء من البشر لا يمكنهم بناء مثل تلك البيوت إلا بآلات و أدوات مثل المسطر و الفرجار
The first is that it (bee) builds the hexagonal houses of equally sized sides, not increasing upon each other as soon as they are layered, and the intellectuals from the humans, it is not possible for them to build the likes of these houses except the with the tools and instruments like the rules and the callipers.
و الثاني أنه ثبت في الهندسة أن تلك البيوت لو كانت مشكلة بأشكال سوى المسدسات فإنه يبقى بالضرورة ما بين تلك البيوت فرج خالية ضائعة فاهتداء تلك الحيوان الضعيف إلى هذه الحكمة الخفية و الدقيقة اللطيفة من الأعاجيب.
And the second, it has been proven in engineering that these house, if these were problematic with the likeness of the equal side, there would remain, by the necessity, what is between these houses, a vacant wasteful hole. These weak creatures are Guided to this hidden wisdom and the subtle intricacies, is from the wonders.
و الثالث أن النحل يحصل بينها واحد كالرئيس للبقية و ذلك الواحد يكون أعظم جثة من الباقي و يكون نافذ الحكم على تلك البقية و هم يخدمونه و يحملونه عند تعبه و ذلك أيضا من الأعاجيب.
And the third is that the bees obtain one among them being like the chief (Queen bee) for the remaining, and that is the one who happens to be the mightiest body from the rest, and implementation of the rulings are upon the rest, and they are serving it, and carry it during its tiredness, and that as well is from the wonders.
و الرابع أنها إذا ذهبت عن وكرها ذهبت مع الجمعية إلى موضع آخر فإذا أرادوا عودها إلى وكرها ضربوا الطبول و آلات الموسيقى و بواسطة تلك الألحان يقدرون على ردها إلى وكرها و هذه أيضا حالة عجيبة
And the fourth is, whenever they go away from their nest, they all go together to another place. When they intend to return to its nest, they strike the drums and musical instruments, and by a means of those situations they are able upon return to their nest, and this as well from a state of wonder.
فلما امتاز هذا الحيوان بهذه الخواص العجيبة الدالة على مزيد الذكاء و الكياسة ليس إلا على سبيل الإلهام و هو حالة شبيهة بالوحي لا جرم قال تعالى في حقها وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ
When this creature is distinguished with these wonderous qualities evidence’s upon increased cleverness and civility isn’t except upon the way of inspiration, and it is a state resembling with the Revelation, and there is no doubt. The Exalted Said in its right: (Surah) ‘Al Nahl’: And your Lord Revealed unto the bee [16:68].
و اعلم أن الوحي قد ورد في حق الأنبياء كقوله تعالى وَ ما كانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً
And know that the Revelation has been referred to in the right of the Prophets-as like Words of the Exalted: And it was not for a person that Allah Speaks to him except as a Revelation, [42:51].
و في الأولياء أيضا قال تعالى وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ و بمعنى الإلهام في حق البشر وَ أَوْحَيْنا إِلى أُمِّ مُوسى و في حق سائر الحيوان خاص
And regarding the Guardians-asws as well, the Exalted Said: ‘And when I Revealed to the disciples, [5:111]; And the meaning of the inspiration in the right of the humans: And We Revealed unto Musa’s mother, [28:7]. And in the right of rest of the living beings in particular.
و قال الزجاج يجوز أن يقال سمي هذا الحيوان نحلا لأن الله تعالى نحل الناس العسل الذي يخرج من بطونها
And Al-Zajaj said, ‘It is allowed to be said that this animal has been named as ‘Nahl’, because Allah-azwj the Exalted Bestowed (Nahl) the honey to the people which emerges from its belly’.
و قال غيره النحل يذكر و يؤنث و هي مؤنثة في لغة الحجاز و لذلك أنثها الله و كذلك كل جمع ليس بينه و بين الواحدة إلا الهاء
And other said, ‘The bees are masculine and feminine, and it is feminine in the language of Al Hijaz, and for that (reason) Allah-azwj Feminised it, and like that is every plural, there isn’t between it and the singular except (the letter) ‘Al-Ha’.
أَنِ اتَّخِذِي أن مفسرة لأن في الإيحاء معنى القول وَ مِمَّا يَعْرِشُونَ أي يبنون و يسقفون و قرئ بضم الراء و كسرها.
“Take houses – Interpretation, because in the Revelation is meaning of the word – and from what they are constructing [16:68] – i.e., building and roofing, and it is ready with emphasising the (letter) ‘Al-Ra’, and It’s ‘Kisra’.
و اعلم أن النحل نوعان أحدهما ما يسكن في الجبال و الغياض و لا يتعهدها أحد من الناس و النوع الثاني التي يسكن بيوت الناس و يكون في تعهدات الناس
And know that the bees are of two types. One of these is what dwells in the mountains, and the farmlands, and they do not interact with anyone from the people. And the second type is which dwells in the houses and happens to be interacting with the people.
فالأول هو المراد بقوله أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ
The first, it is the intent with His-azwj Words: “Take houses from the mountains and from the trees [16:68].
و الثاني هو المراد بقوله وَ مِمَّا يَعْرِشُونَ و إنما قال مِنَ الْجِبالِ و مِنَ الشَّجَرِ لئلا تبني بيوتها في كل جبل و شجر بل في مساكن يوافق مصالحها و يليق بها
And the second, it is the intent with His-azwj Words: and from what they are constructing [16:68]. And rather He-azwj Said: from the mountains and from the trees [16:68], lest they build houses in every mountain and tree, but in dwellings compatible to its betterment, and suitable for it.
و اختلفوا في هذا الأمر.فمن الناس من يقول لا يبعد أن يكون لهذه الحيوانات عقول و أن يتوجه عليها من الله أمر و نهي
And they have differed regarding this matter. From the people there is one say, ‘It is not far-fetched that there would be intellects for these creatures, and the Commands and Prohibitions from Allah-azwj and Directed upon these’.
و قال آخرون ليس الأمر كذلك بل المراد منه أنه تعالى خلق فيها غرائز و طبائع توجب هذه الأحوال
And others said, ‘The matter isn’t like that. But the intent from it is that the Exalted Created the instincts and natures among these obligating these states’.
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَراتِ من للتبعيض أو لابتداء الغاية رأيت في كتب الطب أنه تعالى دبر هذا العالم على وجه يحدث في الهواء طل لطيف في الليالي و يقع ذلك الطل على أوراق الأشجار فقد تكون تلك الأجزاء الطلية لطيفة الصور متفرقة على الأوراق و الأزهار و قد تكون كثيرة بحيث يجتمع منها أجزاء محسوسة
Then eat from all the fruits [16:69] – The (word) is for the ‘part’, or for the beginning of the pea. I saw in the books of medicine, ‘He-azwj the Exalted Manages this world upon an aspect. The gentle dew occurs during the night and that dew falls upon leaves of the trees. So these parts because the gentle, subtle images, separate from the leaves and the flowers, and they become a lot whereby tangible parts from these can be collected.
أما القسم الثاني فإنه مثل الترنجبين فإنه طل ينزل من الهواء و يجتمع على أطراف الشجر في بعض البلدان و ذلك محسوس
As for the second type, it is like the tangerine. The dew descends from the air and collects upon the edges of the tree in some of the cities, and that is tangible.
و أما القسم الأول فهو الذي ألهم الله تعالى هذا النحل تلتقط تلك الذرات من الأزهار و أوراق الأشجار بأفواهها و تأكلها و تغتذي بها فإذا شبعت التقطت بأفواهها مرة أخرى شيئا من تلك الأجزاء ثم تذهب بها إلى بيوتها و تضعها هناك كأنها تحاول أن تدخر لنفسها غذاءها فإذا اجتمع في بيوتها من تلك الأجزاء الطلية شيء كثير فذاك هو العسل.
And as for the first type, it is which Allah-azwj the Exalted Inspires this bee. It picks these particles from the flowers and leaves of the trees by its mouth and eats it and provides with it. When it is satiated, it picks upon once against something from these parts. Then it goes with it to its house (hive) and places it over there, as if she is transporting to hoard for its provision for itself. When it collects in her hive, from these parts, something a lot, so that, it is the honey.
و من الناس من يقول إن النحل تأكل من الأزهار الطيبة و الأوراق العطرة أشياء ثم إنه تعالى يقلب تلك الأجسام في داخل بطنه عسلا ثم إنها تقيء مرة أخرى فذاك هو العسل
And from the people there is one saying that the bee eats from the good flower and aromatic things, then the Exalted Turns these bodies in the interior of its belly, into honey. Then it regurgitates once against, so that, it is the honey.
و القول الأول أقرب إلى العقل و أشد مناسبة للاستقراء فإن طبيعة الترنجبين قريبة إلى العسل في الطعم و الشكل و لا شك أنه طل يحدث في الهواء و يقع على أطراف الأشجار و الأزهار فكذا هاهنا
And the first word is closer to the reason and of more suitable for the induction, for the tangerine is close to the honey in the taste and the form, and there is no doubt that the dew occurs in the air and falls upon the edges of the trees and the flowers. So, like that is over here.
و أيضا فنحن نشاهد أن هذا النحل إنما تغتذي بالعسل و لذلك فإنا إذا أخرجنا العسل من بيوت النحل تركنا لها بقية من ذلك العسل لأجل أن تغتذي بها فعلمنا أنها تغتذي بالعسل و أنها إنما تقع على الأشجار و الأزهار لأنها تغتذي بتلك الأجزاء الطلية العسلية الواقعة من الهواء عليها
And as well, we witness that this bee, rather provides with the honey, and for that (reason) where we extract the honey from the hive of the bees, we leave a remainder of that honey for it for the reasons that she can be provided with it. So, we know that it provides with the honey, and it rather falls upon the trees and the flowers because it provides with these parts of the honey dew having faller from the air upon it.
إذا عرفت هذا فنقول قوله كُلِي مِنْ كُلِّ الثَّمَراتِ كلمة من هاهنا تكون لابتداء الغاية و لا تكون للتبعيض على هذا القول فَاسْلُكِيسُبُلَ رَبِّكِ أي الطرق التي ألهمك و أفهمك في عمل العسل أو يكون المراد فاسلكي في طلب تلك الثمرات سبل ربك
When this is known, we say His-azwj Words: eat from all the fruits [16:69], is a phrase from over here being for the beginning of the peak and does not happen to be for the portioning, based upon this Word: and travel the Way of your Lord submissively’ [16:69] – i.e., the path which I-azwj have Inspired you and Made you understand regarding making the honey; or the intent could be, ‘Travel in seeking these fruits in the ways of your Lord-azwj’.
و في قوله ذُلُلًا قولان الأول أنه حال من السبل لأن الله تعالى ذللها لها و وطئها و سهلها كقوله هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا
And regarding the Word: submissively’ [16:69], there are two words. The first is that it is a state of the way, because Allah-azwj the Exalted has Humbled it for them, and Trampled it, and Eased it (for it), like His-azwj Words: He is the One Who Made the earth smooth for you, [67:15].
الثاني أنه حال من الضمير في قوله فَاسْلُكِي أي و أتي يا أيتها النحل ذلك منقادة لما أمرت به غير ممتنعة
The second is that it is a state from the pronoun in His-azwj Word: and travel [16:69] – i.e., and give that obedience, O bee, when I-azwj have Commanded it, without a refusal’.
يَخْرُجُ مِنْ بُطُونِها هذا رجوع من الخطاب إلى الغيبة و السبب فيه أن المقصود من ذكر هذه الأحوال أن يحتج الإنسان المكلف به على قدرة الله تعالى و حكمته و حسن تدبيره لأحوال العالم العلوي و السفلي
There comes out from their bellies [16:69] – This is a return from the Address to the hidden and the cause in it is that the purpose for mentioning these situations is that the human being, the one encumbered with it, can argue with it upon the Power of Allah-azwj the Exalted, and His-azwj Wisdom, and the excellence of His-azwj Management of the situations of the upper and the lower world.
فكأنه تعالى لما خاطب النحل بما سبق ذكره خاطب الإنسان و قال إنما ألهمنا هذا النحل لهذه العجائب لأجل أن يخرج مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ
It is as if the Exalted, when He-azwj Addressed the bee with what it’s mention has preceded, Addressed the human being and Said: “But rather, We-azwj have Inspired this bee for these wonders for the reason that There comes out from their bellies a drink of different colours [16:69]”.
ثم إنا ذكرنا أن من الناس من يقول العسل عبارة عن أجزاء طلية تحدث في الهواء و تقع على أطراف الأشجار و على الأوراق و الأزهار فيلقطها الزنبور بفمه
Then we mentioned that, from the people there is one saying, ‘The honey is an expression about the parts of the dew occurring in the air and falling upon edges of the trees, and upon the leaves and the flowers, so the wasp cuts it with its mouth’.
فإذا ذهبنا إلى هذا الوجه كان المراد من قوله يَخْرُجُ مِنْ بُطُونِها أي من أفواهها و كل تجويف في داخل البدن فإنه يسمى بطنا أ لا ترى أنهم يقولون بطون الدماغ و عنوا بها تجاويف الدماغ فكذا هاهنا يَخْرُجُ مِنْ بُطُونِها أي أفواهها
So, when we go to this aspect, the intend from His-azwj Words: There comes out from their bellies [16:69], would be from their mouths, and everything in the inside of the body, it is named as ‘belly’. Are you not seeing that they are saying, ‘Belly of the brain’? And they are meaning by it the inside of the brain. So, over here, there comes out from their bellies [16:69], would be their mouths.
و أما على قول أهل الظاهر و هو أن النحل تأكل الأوراق و الثمرات ثم تقيء فذلك هو العسل فالكلام ظاهر ثم وصف العسل بكونه شرابا لأنه تارة يشرب وحده و تارة يتخذ منه الأشربة
And as for upon the people of the apparent, and it is, ‘The bee eats the leaves and the fruits, then it regurgitates, so that, it is the honey. The Speech is apparent. Then He-azwj Describes the honey of it being a drink, because at times it is drunk along, and at times a drink is taken from it.
و بأنه مختلف ألوانه و المقصود منه إبطال القول بالطبع لهذا الجسم مع كونه متشابه الطبيعة لما حدث على ألوان مختلفة دل ذلك على حدوث تلك الألوان بتدبير الفاعل المختار لا لأجل إيجاب الطبيعة
And by it being of different colours [16:69], and the purpose of it is invalidating the word by the nature of this body along with it being resembling the nature, due to what has occurred upon the different colours. That evidence’s upon the occurrence of those colours as a management of the Doer, the Chooser, not for the reason of answering the nature.
و بأن فيه شفاء للناس و فيه قولان الأول و هو الصحيح أنه صفة للعسل.
And with wherein is healing for the people. [16:69] – and regarding it there are two words. The first, and it is the correct, it is an attribute of the honey.
فإن قالوا كيف يكون شفاء للناس و هو يضر بالصفراء و يهيج المرار قلنا إنه تعالى لم يقل إنه شفاء لكل الناس و لكل داء و في كل حال بل لما كان شفاء في الجملة إنه قل معجون من المعاجين إلا و تمامه و كماله يحصل بالعجن بالعسل و أيضا فالأشربة المتخذة منه في الأمراض البلغمية عظيمة النفع.
If there were to say, ‘How can it be a healing for the people and it is harmful with the jaundice and stirs the bitterness (bile)?’ We say, ‘He-azwj the Exalted did not Say it is a healing for all the people and for all illnesses and in all situations, but when the healing occurs in general, it is less of a paste than the pastes, except and it’s completeness and it’s perfection is obtained with kneading with the honey. And also, the drink taken from it during the illnesses of the phlegm is of mighty benefit’.
و القول الثاني و هو قول مجاهد إن المراد أن القرآن فِيهِ شِفاءٌ لِلنَّاسِ و على هذا التقدير فقصة تولد العسل من النحل تمت عند قوله مُخْتَلِفٌ أَلْوانُهُ ثم ابتدأ و قال فِيهِ شِفاءٌ لِلنَّاسِ أي في هذا القرآن حصل ما هو شفاء للناس من الكفر و البدعة مثل هذا الذي مر في قصة النحل
And the second word, and it is the word of Mujahid, regarding the intent of the Quran wherein is healing for the people. [16:69], ‘And based upon this assessment, the story of the production of the honey from the bee completes at His-azwj Words: different colours [16:69]. Then He-azwj Began and Said: wherein is healing for the people. [16:69], i.e., in this Quran, resulting what is a healing for the people from the Kufr and the innovations like these which have passed in the story of the bee’.
و عن ابن مسعود أن العسل شفاء من كل داء و القرآن فيه شِفاءٌ لِما فِي الصُّدُورِ
And from Ibn Masoud, ‘The honey is a healing from every illness, and the Quran, a Healing for what is in the chests [10:57]’.
و اعلم أن هذا القول ضعيف من وجهين الأول أن الضمير يجب عوده إلى أقرب المذكورات و ما ذاك إلا قوله شَرابٌ مُخْتَلِفٌ أَلْوانُهُ و أما الحكم بعوده إلى القرآن مع أنه غير مذكور فيما سبق فهو غير مناسب
And know that this word is weak from two aspects. The first is that the pronoun obliges returning to the closest of the mentioned, and that is not except His-azwj Words: a drink of different colours [16:69]. And as for the ruling with referring to the Quran along with that it is not mentioned in what has preceded, it is not appropriate.
الثاني مَا رَوَى أَبُو سَعِيدٍ الْخُدْرِيُ أَنَّهُ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص وَ قَالَ إِنَّ أَخِي يَشْتَكِي بَطْنَهُ فَقَالَ اسْقِهِ عَسَلًا فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ قَدْ سَقَيْتُهُ فَلَمْ تُغْنِ عَنْهُ فَقَالَ ع اذْهَبْ فَاسْقِهِ عَسَلًا وَ قَالَ صَدَقَ اللَّهُ وَ كَذَبَ بَطْنُ أَخِيكَ فَسَقَاهُ فَبَرَأَ كَأَنَّمَا نَشِطَ مِنْ عِقَالٍ.
The second is what is reported by Abu Saeed Al Khudry, ‘A man came to the Prophet-saww and said: ‘My brother has a complaint of his belly’. He-saww said: ‘Quench him honey!’ He went, then returned. He said, ‘I did quench him, but he did not avail from it’. He-saww said: ‘Go and quench him honey!’ And he-saww said: ‘Allah-azwj Speaks the truth and the belly of your brother is lying!’ He quenched him, and he was cured as if he had been activated from the inactivity’’.
و حملوا قوله صدق الله على قوله تعالى فِيهِ شِفاءٌ لِلنَّاسِ و ذلك أنما يصح لو كان هذا صفة للعسل
And they carried his-saww words: ‘Allah-azwj Speaks the truth’ based upon the Words of the Exalted: wherein is healing for the people. [16:69], and that is rather correct, it this was an attribute for the honey.
فإن قال قائل فما المراد من قوله ع صدق الله و كذب بطن أخيك قلنا العلة أنه ع علم بنور الوحي أن ذلك العسل سيظهر نفعه بعد ذلك فلما لم يظهر في الحال مع أنه ع كان عالما بأنه سيظهر نفعه بعد ذلك كان هذا جاريا مجرى الكذب فلهذا السبب أطلق عليه هذا اللفظ انتهى.
If a speaker were to say, ‘So what is the intent from his-saww words: ‘Allah-azwj Speaks the truth and the belly of you brother is lying’?’ We say, ‘The reason is that he-saww knew by the light of the Revelation, that the honey would be manifesting its effects after that. when it was not manifested currently, along with the he-saww was a knower that it will be manifesting it’s benefit after that. This had flown the flow of the lie. Therefore, for this reason, this word was linked upon him’ – end.
و آيات النمل قد مر تفسيرها و تدل على شرافة في الجملة للنملة و على بعض ما سيأتي ذكره و كذا آيات الهدهد تدل على كرامته و بعض ما سيأتي من أحواله و قد مضت قصته و سيأتي بعضها.
And the Verses of the ant, its interpretations has already passed, and it evidence’s upon the nobility in general for the ant and based upon some of what I (Majlisi) shall be coming with its mention; and like are Verses of the Hoopoe, evidencing upon it’s honour and some of what I (Majlisi) shall be coming with from its situations, and it’s story has passed, and I (Majlisi) shall be coming with part of it.
و قال الدميري في حياة الحيوان النحل ذباب العسل وَ قَدْ تَقَدَّمَ أَنَّ النَّبِيَّ ص قَالَ: الذُّبَابُ كُلُّهُ فِي النَّارِ إِلَّا النَّحْلَ.
And Al-Dimeyri in ‘Hayat Al-Haywan’ – ‘The bees are flies of the honey’. And it has preceded that the Prophet-saww said: ‘The flies, all of them would be in the Fire except the bees’’.
و واحدة النحل نحلة و قرأ يحيى بن وثاب وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ بفتح الحاء و الجمهور بالإسكان
And the singular of the bees (Al-Nahl) is bee (Nahla), and Yahya Bin Wasab, And your Lord Revealed unto the bee [16:68] with a ‘Fatah’ of (The letter) ‘Al Ha’, and the generality (read it) with the ‘Iskan’.
قال الزجاج في تفسير سورة النساء سميت نحلا لأن الله تعالى نحل الناس العسل الذي يخرج منها إذ النحلة العطية و كفاها شرفا قول الله عز و جل وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ
Al-Zajaj said in interpretation of Surah Al-Nisa, ‘The bee has been named as such because Allah-azwj the Exalted Bestowed (Nahala) the honey which comes out from it when the bees is giving, and it suffices as a nobility by Words of Allah-azwj Mighty and Majestic: And your Lord Revealed unto the bee [16:68].
فأوحى الله سبحانه و تعالى إليها فأثنى عليها فعلمت مساقط الأنوار من وراء البيداء فتقع هناك على كل نورة عبقة و زهرة أنقة ثم تصدر عنها بما تحفظه رضابا و تلفظه شرابا.
Allah-azwj the Glorious and Exalted Revealed to it, so He-azwj Praised upon it, so it knew the falling off the lights from behind Al-Bayda’a. So, it fell upon every fragrant light and elegant flower. Then it emanates from it due to what it preserves as saliva, and it is expressed as a drink.
قال في عجائب المخلوقات يقال ليوم عيد الفطر يوم الرحمة إذ أوحى الله تعالى فيه إلى النحل صنعة العسل فبين سبحانه أن في النحل أعظم اعتبار و هو حيوان فهيم ذو كيس و شجاعة و نظر في العواقب و معرفة بفصول السنة و أوقات المطر و تدبير المراتع و المطاعم و الطاعة لكبيره و الاستكانة لأميره و قائده و بديع الصنعة و عجيب الفطرة.
He said regarding the wonders of the Created beings, ‘It is said for the day of Eid Al-Fitr, a day of mercy, what Allah-azwj the Exalted Revealed to the bee during it to make the honey. The Glorious Explained that in the bee there is a mighty lesson, and it is an animal, understanding, with cleverness, and brave, and considers the consequences, and recognises the seasons of the year, and timings of the rain, and management of the parks and the restaurants, and the obedience to its elder, and the submissiveness to his orders, and it’s leader, and begin the making, and wonderous nature.
قال أرسطو النحل تسعة أصناف منها ستة يأوي بعضها إلى بعض و غذاؤها من الفضول الحلوة و الرطوبات التي ترشح بها الزهر و الورق و يجمع ذلك كله و يدخره و هو العسل و أوعيته و يجمع مع ذلك رطوبات دسمة يتخذ منها بيوت العسل و هي الشمع و هو يلقطها بخرطومه و يحملها على فخذيه و ينقلها من فخذيه إلى صلبه هكذا.
Aristotle said, ‘The bees are of nine types. From these, six shelter to each other, and their nourishment is from the remnants of the sweets, and the wetness which the flowers and the leaves are sprinkled with, and all of that is collected and hoarded, and it is the honey, and contained (in containers), and along with that it collects that creamy wetness, taking from it houses of the honey, and it is the wax, and it picks it with its snout and carries it upon it’s things and transfers it from its thighs to its loins like that’.
قال و القرآن يدل على أنها ترعى الزهر فيستحيل في جوفها عسلا و تلقيه من أفواهها فيجمع منه القناطير المقنطرة قال تعالى ثُمَّ كُلِي مِنْ كُلِّ الثَّمَراتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ
He said, ‘And the Quran indicates upon that it pastures the flowers, so the honey is released in its interior, and it picks it from its mouth and collects from it the containers. The Exalted Said: Then eat from all the fruits and travel the Way of your Lord submissively’. There comes out from their bellies a drink of different colours wherein is healing for the people. [16:69].
و قوله مِنْ كُلِّ الثَّمَراتِ المراد به بعضها نظيره قوله وَ أُوتِيَتْ مِنْ كُلِّ شَيْءٍ يريد به البعض
And His-azwj Words: from all the fruits, the intent with it some of these. It’s match are His-azwj Words: and she has been given from everything, [27:23]. Intending by it the part.
و اختلاف الألوان في العسل بحسب اختلاف النحل و قد يختلف طعمه لاختلاف المرعى و من هذا المعنى قول زينب للنبي ص جرست نحلة العرفط حين شبهت رائحته برائحة المغافير و الحديث مشهور في الصحيحين و غيرهما.
And the different colours in the honey is in accordance with different bees, and its taste is different die to the different pastures. And from this meaning are words of Zainab to the Prophet-saww, ‘The bees buzzed, I recognised when I like their aroma with the aroma of Al Maghafir (a honey drink)’, and the Hadeeth is well-known in the two ‘Saheeh’ (books) and others.
و من شأنه في تدبير معاشه أنه إذا أصاب موضعا نقيا بنى فيه بيتا من الشمع ثم يبني البيوت التي يأوي فيها الملوك ثم بيوت الذكور التي لا تعمل فيها شيئا و الذكور أصغر جرما من الإناث و هي تكثر المادة داخل الخلية و هي إذا طارت تخرج بأجمعها و ترتفع في الهواء ثم تعود إلى الخلية و النحل تعمل الشمع أولا ثم تلقي البزر لأنه له بمنزلة العش للطائر
And from its glory in the management of its life is that when it attains a clean place, it builds a house of wax (hive) in it. Then it builds in the houses in which the kings (Queen bees) shelter in, then houses of the males where nothing is worked in, and the male is of a smaller body than the females, and it is of most substance inside the cell, and they, when they fly, they go out altogether and rise in the air. Then they return to the cell and the bees works the wax first, then casts the seeds, because for it is a status of the life of the bird.
فإذا ألقته قعدت و تحضنه كما تحضن الطير فيتكون من ذلك البزر دود ثم تنهض الدود فتغذى أنفسها ثم تطير و النحل لا يقعد على أزهار مختلفة بل على زهر واحد و تملأ بعض البيوت عسلا و بعضها فراخا
So, when it casts, it sits and protects it like the bird protects. An insect comes into being from that seed. Then the worm gets up. It provides for itself, then flies off. And the bee does not sit upon the different flowers, but upon one flower, and fills past of the hives with honey, and part of it with young ones.
و من عادتها أنها إذا رأت فسادا من ملك إما أن تعزله أو تقتله و أكثر ما تقتل خارج الخلية و الملوك لا تخرج إلا مع جميع النحل و الملك إذا عجز عن الطيران حملته
And from her habit is that, when it sees mischief from a king (Queen bee), it either abandons it, or kills it, and most of what are killed are outside of the cell, and the kings do not go out except with entirety of the bees, and the king, when it is unable from the flying, it is carried’.
و سيأتي بيان هذا في أواخر الكتاب في لفظ اليعسوب
And I (Majlisi) will be coming with an explanation of this at the end of the book regarding the word, ‘Al-Yasoub’’.
و من خصائص الملك أنه ليس له حمة يلسع بها و أفضل ملوكها الشقر و أسوؤها الرقط بسواد و النحل تجتمع فتقتسم الأعمال فبعضها يعمل الشمع و بعضها يعمل العسل و بعضها يسقي الماء و بعضها يبني البيوت
And from the specialities of the king is that there isn’t any sting for it to sting with, and the superior of their kings is the blonde, and their worst is the spotted black; and the bees gather and divide the words. Some of them make the wax, and some of them make the honey, and some of them quench the water, and some of them build the hives.
و بيوتها من أعجب الأشياء لأنها مبنية على الشكل المسدس الذي لا ينخرق كأنه استنبط بقياس هندسي ثم هو في دائرة مسدسة لا يوجد فيها اختلاف فبذلك اتصلت حتى صارت كالقطعة الواحدة و ذلك لأن الأشكال من الثلاث إلى العشر
And their houses (hives) are from the most wonderous things, because these are built upon the hexagonal shape which has not holes. It is as if it has been crafted with a geometrical measurement. Then it is hexagonal in its circumference such that there is no differing can be found in it. So, with that it is connected until it becomes like the one piece, and that is because the shapes are from the three to the ten.
إذا جمع كل واحد منها إلى أمثاله لم يتصل و جاءت بينها خروج إلا الشكل المسدس فإنه إذا اجتمع إلى أمثاله اتصل كأنه قطعة واحدة و كل هذا بغير مقياس و لا آلة و لا فكرة بل ذلك من أثر صنع اللطيف الخبير و إلهامه إياها كما قال تعالى وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ الآية.
When each one of these is gathered to it’s like, does not connect, and there has come between it an exit to the hexagonal shape, for when it is gathered to it’s like, it connects, as if it is one piece. And all this is without any measurement (having been done), not any tool, nor thought, but that is an effect of a Maker, the Subtle, the Informed, and His-azwj having Inspired them, like what the Exalted Said: And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68] – the Verse.
فتأمل كمال طاعتها و حسن امتثالها لأمر ربها كيف اتخذت بيوتا في هذه الأمكنة الثلاثة الجبال و الشجر و بيوت الناس حيث يعرشون أي حيث يبنون العروش فلا ترى للنحل بيتا في غير هذه الثلاثة البتة
So, ponder the perfection of their obedience, and excellence of their compliance to the Command of their Lord-azwj, how it takes hives in these three places – the mountains, and the trees, and houses of the people, where they are constructing, i.e., where they are constructing (the hives). You will not find any hive for the bees in other than these three places, anyway.
و تأمل كيف كانت أكثر بيوتها في الجبال و هي المتقدمة في الآية ثم الأشجار و هي دون ذلك ثم فيما يعرش الناس و هي أقل بيوتها
And ponder how most of their hives happen to be in the mountains, and it is the first (to be mentioned) in the Verse, then the trees, and it is besides that, then in what the people are building, and it is of the least of their hives.
فانظر كيف أداها حسن الامتثال إلى أن اتخذت البيوت قبل المرعى و هي تتخذها أولا فإذا استقر لها بيت خرجت عنه فرعت و أكلت من كل الثمرات ثم آوت إلى بيوتها لأن ربها سبحانه و تعالى أمرها باتخاذ البيوت أولا ثم بالأكل بعد ذلك.
Look how it gives the excellent compliance to taking the hives before the pasturing, and it should be taken first. So, when a hive is settled for it, it goes out from it and pastures, and eats from all fruits, then it shelters to its hives, because it’s Lord-azwj, the Glorious and Exalted has Commanded it to take the hives first, then eat after that.
قال في الإحياء انظر إلى النحلة كيف أوحى الله إليها حتى اتخذت من الجبال بيوتا و كيف استخرج من لعابها الشمع و العسل و جعل أحدهما ضياء و الآخر شفاء
He said regarding the revival, ‘Look at the bee, how Allah-azwj Reveals to it until it takes a hive from the mountains, and how it brings out the wax and the honey from its saliva and makes one of these to be (for) illumination, and the other a healing.
ثم لو تأملت عجائب أمرها في تناولها الأزهار و الأنوار و احترازها من النجاسات و الأقذار و طاعتها لواحد من جملتها و هو أكثرها شخصا و هو أميرها
The, if you were to ponder on the wonders of their affairs in their taking the flowers, and the lights, and their keeping away from the uncleanness, and the fights, and their obedience to one from their whole, and he is the most personable of them, and he is their commander.
ثم ما سخر الله سبحانه و تعالى أميرها من العدل و الإنصاف بينها حتى أنه ليقتل على باب المنفذ كل ما وقع منها على نجاسة لقضيت من ذلك العجب إن كنت بصيرا على نفسك و فارغا من هم بطنك و فرجك و شهوات نفسك في معاداة أقرانك و موالاة إخوانك
Then Allah-azwj the Glorious has not Subdued their commander, from the justice and the fairness between them to the extent that each one who has fallen upon fight is killed at the door of the outlet, you would judge from that being the wonder, if you were insightful upon yourself, and free from the worries of y our belly and your private parts and lustful desires of yourself in enmity of your peers, and friendship of your brethren.
ثم دع عنك جميع ذلك فانظر إلى بنيانها بيتها من الشمع و اختيارها من جميع الأشكال المسدس فلا تبني بيتها مستديرا و لا مربعا و لا مخمسا بل مسدسا لخاصية في الشكل المسدس يقصر فيه فهم المهندس
Then leave all that from you. Look at its building it’s hive from the wax and it’s choosing from entirety of the shapes, the hexagon. It does not build its hive circular, nor square, nor pentagonal, but hexagonal for a quality in the hexagonal shape, the understanding of the engineer is deficient in it.
و هو أن أوسع الأشكال و أحواها المسدس و ما يقرب منه فإن المربع يخرج منه زوايا ضائعة و شكل النحل مستدير مستطيل فترك المربع حتى لا يبقى الزوايا فارغة
And it is that the most capacious of the shapes their most containing is the hexagon, and what is close from it. The square, when a corner comes out from it, is wasted, and the shape of the bee is circular, long. It neglects the square until there does not remain any free corner.
ثم لو بناها مستديرة لبقيت خارج البيوت فرج ضائعة فإن الأشكال المستديرة إذا اجتمعت لم تجتمع متراصة و لا شكل في الأشكال ذوات الزوايا يقرب في الاحتواء من المستدير ثم تتراص الجملة بحيث لا يبقى بعد اجتماعها فرجة إلا المسدس و هذه خاصية هذا الشكل
Then it had built it circular, a hole would remain outside the hive, wasted, for the circular shapes, when they are gathered, are not gathered as a monolith, nor is there any shape among the shapes with the corners closer in the containment from the circular. Then the Phrase is compacted whereby there does not remain after their gathering, any hole except the hexagon, and this is a speciality of this shape.
فانظر كيف ألهم الله تعالى النحل على صغر جرمه ذلك لطفا به و عناية بوجوده فيما هو المحتاج إليه ليتهيأ عيشه فسبحانه ما أعظم شأنه و أوسع لطفه و امتنانه.
Look how Allah-azwj the Exalted Inspires the bee of upon the smallness of its body. That is is a Kindness with it and the Favour with its existence in what it is needy to, in order for it to prepare for it’s like. Glory be to Him-azwj! How Mighty is His-azwj Glory, and Capacious is His-azwj Gentleness and His-azwj Conferment!
و في طبعه أنه يهرب بعضه عن بعض و يقاتل بعضه بعضا في الخلايا و يلسع من دنا من الخلية و ربما هلك الملسوع و إذا هلك منها شيء داخل الخلايا أخرجته الأحياء إلى الخارج
And among its nature is that some of them flee from the others, and they fight with each other in the cell, and it stings the one who approaches the cell, and sometimes the stung one perishes, and when something from these perishes inside the cell, it expels the living to the outside.
و في طبعه أيضا النظافة فلذلك يخرج رجيعه من الخلية لأنه منتن الريح و هو يعمل زماني الربيع و الخريف و الذي يعمله في الربيع أجود و الصغير أعمل من الكبير و هو يشرب من الماء ما كان عذبا صافيا يطلبه حيث كان
And among its nature as well is the cleanliness. For that (reason) it goes out returning from the hive because it is stinking of the smell, and it works in the times of spring and autumn, and the one which works during the spring is better, and the small ones are more hard working that the larger ones, and it drinks from the water what was fresh, clean, seeking it wherever it may be.
و لا يأكل من العسل إلا قدر شبعه و إذا قل العسل في الخلية قذفه بالماء ليكثر خوفا على نفسه من نفاده لأنه إذا نفد أفسد النحل بيوت الملوك و بيوت الذكور و ربما قتلت ما كان منها هناك.
And it does not eat from the honey except a measurement of what satiates it. And when the honey is scarce in the hive, it throws water upon it in order to increase, fearing upon itself from its depletion, because depletion would spoil the bees, house of the kings, and houses of the males, and perhaps it might kill whatever was from these over there.
قال حكيم من اليونانيين لتلامذته كونوا كالنحل في الخلايا قالوا و كيف النحل قال إنها لا تترك عندها بطالا إلا أبعدته و أقصته عن الخلية لأنه يضيق المكان و يفني العسل و يعلم النشيط الكسل.
A wise one from the Greeks said to his student, ‘Be like the bees in the hive!’ They said, ‘And how are the bees?’ He said, ‘They do not leave any idle one in their presence except they distance is and remove it from the hive, because he would be restricting the place and deplete the honey, and the active one knows the lazy one’.
و النحل يسلخ جلده كالحيات و توافقه الأصوات اللذيذة المطربة و يضره السوس و دواؤه أن يطرح في كل خلية كف ملح و أن يفتح في كل شهر مرة و يدخن بأخثاء البقر.
And the bee sheds it’s skin like the snakes do, and they are harmonised by the pleasurable voices of the singers, and the beetles harm it, and it’s cure it that one should drop (sprinkle) a handful of salt in every hive, and that it should be opened once during every month and smoked with the cow dung.
و في طبعه أنه متى طار عن الخلية يرعى ثم يعود فتعود كل نحلة إلى مكانها لا تخطئه و أهل مصر يحولون أبواب الخلايا في السفن و يسافرون بها إلى المواضع الزهر و الشجر فإذا اجتمع في المرعى فتحت أبواب الخلايا فتخرج النحل منها و يرعى يومه أجمع فإذا أمسى عاد إلى السفينة و أخذت كل نحلة مكانها من الخلية لا تتخطاه.
And among its nature is that when it flies away from the hive, it pastures, then it returns. Every bee returns to its (specific) place, not erring; and the people of Egypt transport doors of hives in the ships and they are sailing with these to the places of flowers and trees. When they gather in the pasture beneath the hive doors, the bees come out from these and pasture during their day altogether. When it is evening, they return to the ship and each bee takes its place from the hive, not erring.
وَ رَوَى أَحْمَدُ وَ ابْنُ أَبِي شَيْبَةَ وَ الطَّبَرَانِيُّ أَنَّ النَّبِيَّ ص قَالَ: الْمُؤْمِنُ كَالنَّحْلَةِ تَأْكُلُ طَيِّباً وَ تَضَعُ طَيِّباً وَقَعَتْ فَلَمْ تَكْسِرْ وَ لَمْ تَفْسُدْ.
And it is reported by Ahmad and Ibn Abu Sheyba, and Al-Tabrany, that the Prophet-saww said: ‘The Momin is like the bee. He eats good, and places good, and falls but does not break and does not spoil’’.
و في شعب البيهقي عن مجاهد قال صاحبت عمر من مكة إلى المدينة فما سمعته يحدث عن رسول الله ص إلا هذا الحديث إِنَّ مَثَلَ الْمُؤْمِنِ كَمَثَلِ النَّحْلَةِ إِنْ صَاحَبْتَهُ نَفَعَكَ وَ إِنْ شَاوَرْتَهُ نَفَعَكَ وَ إِنْ جَالَسْتَهُ نَفَعَكَ وَ كُلُّ شَأْنِهِ مَنَافِعُ وَ كَذَلِكَ النَّحْلَةُ كُلُّ شَأْنِهَا مَنَافِعُ.
And in ‘Sha’ab’ of Al Bayhaqi, from Mujahid who said, ‘I accompanied Umar from Makkah to Al-Medina. I did not hear him narrating from Rasool-Allah-saww except this Hadeeth: – ‘The Momin is like an example of the bee. If you accompany him, he will benefit you, and if you consult him, he will benefit you, and if you sit with him, he will benefit you, and all of his occupations are beneficials, and like that is the bee, all of their occupations are beneficial’’.
قال ابن الأثير وجه المشابهة بين المؤمن و النحلة حذق النحل و فطنته و قلة أذاه و حقارته و منفعته و قنوعه و سعيه في النهار و تنزهه عن الأقذار و طيب أكله و أنه لا يأكل من كسب غيره و نحوله و طاعته لأميره
Ibn Al Aseer said, ‘An aspect of resembling between the Momin and the bee is the proficiency of the bee, and its acumen, and scarcity of its harming, and it’s pride, and it’s benefits, and it’s contentment, and it’s striving during the day, and it’s staying away from the filth, and goodness of its eating, and it does not eat from the earnings of other, and it’s transferring, and it’s obedience to its commander.
و للنحل آفات تقطعه عن عمله منها الظلمة و الغيم و الريح و الدخان و الماء و النار و كذلك المؤمن له آفات تفتره عن عمله منها ظلمة الغفلة و غيم الشك و ريح الفتنة و دخان الحرام و ماء السعة و نار الهوى.
And for the bees there are afflictions cutting it off from its work. From these is the darkness, and the clouds, and the wind, and the smoke, and the water, and the fire; and like that is the Momin having afflictions, breaking him off from his work. From these is darkness of the heedlessness, and clouds of doubt, and wind of Fitna, and the Prohibited smoke, and the abundant water, and the fire of passion.
وَ فِي مُسْتَدْرَكِ الدَّارِمِيِّ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: كُونُوا فِي النَّاسِ كَالنَّحْلَةِ فِي الطَّيْرِ إِنَّهُ لَيْسَ فِي الطَّيْرِ إِلَّا وَ هُوَ يَسْتَضْعِفُهَا وَ لَوْ تَعْلَمُ الطَّيْرُ مَا فِي أَجْوَافِهَا مِنَ الْبَرَكَةِ لَمْ يَفْعَلُوا ذَلِكَ بِهَا وَ خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَ أَجْسَادِكُمْ وَ زَايِلُوهُمْ بِأَعْمَالِكُمْ وَ قُلُوبِكُمْ فَإِنَّ لِلْمَرْءِ مَا اكْتَسَبَ وَ هُوَ يَوْمَ الْقِيَامَةِ مَعَ مَنْ أَحَبَّ.
And in (the book) ‘Mustadrak’ of Al-Daramy, from Ali-asws Bin Abu Talib-asws having said: ‘Be among the people like the bees are among the birds. There isn’t any bird except, and it considers it weak, and if the bird were to know what Blessings there are in their interiors, they would not be doing that with it. And mingle with the people with your tongues and your bodies and be separate from them in your works and your hearts! Surely for the person is what he earns, and on the Day of Qiyamah he would be with the one he loves’’.
وَ فِيهِ أَيْضاً عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سَأَلَ كَعْبَ الْأَحْبَارِ كَيْفَ تَجِدُ نَعْتَ رَسُولِ اللَّهِ ص فِي التَّوْرَاةِ فَقَالَ كَعْبٌ نَجِدُهُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ ص يُولَدُ بِمَكَّةَ وَ يُهَاجِرُ إِلَى طَيْبَةَ وَ يَكُونُ مُلْكُهُ بِالشَّامِ لَيْسَ بِفَحَّاشٍ وَ لَا صَخَّابٍ فِي الْأَسْوَاقِ وَ لَا يُكَافِئُ السَّيِّئَةَ بِالسَّيِّئَةِ وَ لَكِنْ يَعْفُو وَ يَصْفَحُ
And in it as well, from Ibn Abbas, ‘Ka’ab Al-Ahbar was asked, ‘How do you find the description of Rasool-Allah-saww in the Torah?’ Ka’b said, ‘We find him-saww as Muhammad-saww, son-saww of Abdullah-as, born in Makkah, and he-saww will be emigrating to Tayba, and his-as kingdom would be in Syria. He-saww is neither with immoralities nor loud in the markets, nor would he-as suffice the evil deed with the evil deed, but he-saww would pardon and excuse.
أُمَّتُهُ الْحَامِدُونَ يَحْمَدُونَ اللَّهَ تَعَالَى فِي كُلِّ سَرَّاءَ وَ ضَرَّاءَ يُوضِئُونَ أَطْرَافَهُمْ وَ يَأْتَزِرُونَ فِي أَوْسَاطِهِمْ يَصُفُّونَ فِي صَلَاتِهِمْ كَمَا يَصُفُّونَ فِي قِتَالِهِمْ دَوِيُّهُمْ فِي مَسَاجِدِهِمْ كَدَوِيِّ النَّحْلِ يَسْمَعُ مُنَادِيهِمْ فِي جَوِّ السَّمَاءِ.
His-saww community are the praising ones, praising Allah-azwj the Exalted in every good and bad (situations). They would be performing wud’u in their limbs, and they would be wearing trousers in their waists, forming rows in the Salats like what they would form rows in their battles. Their buzzing in their Masjids is like the buzzing of the bees. Their caller will be heard in the atmosphere of the sky’’.
و ذكر ابن خلكان في ترجمة عبد المؤمن بن علي ملك المغرب أن أباه كان يعمل الطين فخارا و أنه كان في صغره نائما في دار أبيه و أبوه يعمل الطين فسمع أبوه دويا في السماء فرفع رأسه فرأى سحابة سوداء من النحل قد هوت مطبقة على الدار
And Ibn Khalkan mentioned in a translation of Abdul Momin Bin Ail, king of the Maghreb (Morocco), that his father was working the clay as a potter, and he in his young age was sleeping in the house of his father, and his father was working the clay. His father heard a buzz in the sky. He raised his head and saw a black cloud of the bees swooping as a layer upon the house.
فاجتمعت كلها على ولده و هو نائم فغطته و أقامت عليه مدة ثم ارتفعت عنه و ما تألم منها و كان بالقرب منه رجل يعرف الزجر فأخبره أبوه بذلك فقال يوشك أن يجتمع على ولدك أهل المغرب فكان كذلك و كان من أمر ولده ما اشتهر من ملك المغرب الأعلى و الأدنى.
All of these gathered upon his son while he was sleeping. They covered him and stayed upon him for a period, then rose away from him, and he was not pained from them; and nearby from him was a man who knew the omens. He informed his father with that. He said, ‘No doubt the people of Al-Maghreb will be gathering to your son!’ That did happen like that, and it was from the matter of his son what is famous from the kings of Al-Maghreb, the high ones, and the low ones.
و جمهور الناس على أن العسل يخرج من أفواه النحل
And the generality of the people is upon that the honey comes out from the mouth of the bee.
وَ رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ تَحْقِيراً لِلدُّنْيَا أَشْرَفُ لِبَاسِ ابْنِ آدَمَ فِيهَا لُعَابُ دُودَةٍ وَ أَشْرَفُ شَرَابِهِ فِيهَا رَجِيعُ نَحْلَةٍ.
And it is reported from Ali-asws Bin Abu Talib-asws having said: ‘In the contemptible of the world are the noblest of the apparels for the son of Adam-as. Among these is saliva of an insect (silkworm), and noblest of his drinks, among it is bee sap’’.
وَ الْمَعْرُوفُ أَنَّهُ قَالَ: إِنَّمَا الدُّنْيَا سِتَّةُ أَشْيَاءَ مَطْعُومٌ وَ مَشْرُوبٌ وَ مَلْبُوسٌ وَ مَرْكُوبٌ وَ مَنْكُوحٌ وَ مَشْمُومٌ فَأَشْرَفُ الْمَطْعُومِ الْعَسَلُ وَ هُوَ مَذْقَةُ ذُبَابٍ وَ أَشْرَفُ الْمَشْرُوبِ الْمَاءُ وَ يَسْتَوِي فِيهِ الْبَرُّ وَ الْفَاجِرُ
And the well-known is that he-asws said: ‘But rather the world is of six things – the fed, and the drunk, and the worn, and the ridden, and the married, and the smelt. The noblest of the food is the honey, and it is a taste of the fly (bee), and nobles of the drinks is the water, and the righteous and the immoral are equal in it.
وَ أَشْرَفُ الْمَلْبُوسِ الْحَرِيرُ وَ هُوَ نَسْجُ دُودَةٍ وَ أَشْرَفُ الْمَرْكُوبِ الْفَرَسُ وَ عَلَيْهِ تُقْتَلُ الرِّجَالُ وَ أَشْرَفُ الْمَنْكُوحِ الْمَرْأَةُ وَ هُوَ مَبَالٌ فِي مَبَالٍ وَ أَشْرَفُ الْمَشْمُومِ الْمِسْكُ وَ هُوَ دَمُ حَيَوَانٍ.
And noblest of the worn is the silk, and it is a weaking of a worm, and nobles of the ridden is the horse, and upon it the men battle’, and nobles of the married is the woman, and it is a urination into a urine (receptacle), and nobles of the smells is the musk, and it is a blood of an animal’’.
و التحقيق أن العسل يخرج من بطونها لكن لا ندري أ من فمها أم من غيره و لا يتم صلاحه إلا بحمو أنفاسها و قد صنع أرسطاطاليس بيتا من زجاج لينظر إلى كيفية ما تصنع فأبت أن تعمل حتى لطخته من باطن الزجاج بالطين كذا قاله الغزنوي و غيره
And the research is that the honey comes out from their bellies, and we do not know is it from its mouth or from somewhere else; and it’s correctness is not complete except by the heat of its breath; and Aristotle make a house of glass in order to look at its method how it’s done. He refused to work until he had smeared the inside of the glass with clay. Like that was said by Al-Gaznawy and others.
و روينا في تفسير الكواشي الأوسط أن العسل ينزل من السماء فينبت في أماكن من الأرض فيأتي النحل فيشربه ثم يأتي الخلية فيلقيه في الشمع المهيإ للعسل في الخلية لا كما يتوهمه بعض الناس من أن العسل من فضلات الغذاء و أنه قد استحال في المعدة عسلا هذه عبارته و الله أعلم.
And we are reporting in Tafseer Al-Kawash Al-Awsat that the honey descends from the sky. It grows in places from the earth. The bee comes and drinks it, then goes to the hive and vomits it would in the wax. The life of the honey is in the hive not like what some of the people are imagining that the honey is from the remnants of the foods, and it converts into honey in the stomach. This is its expression, and Allah-azwj is more Knowing.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ الصَّادِقُ ع إِنَّ لِلَّهِ وَادِياً يُنْبِتُ الذَّهَبَ وَ الْفِضَّةَ وَ قَدْ حَمَاهُ اللَّهُ بِأَضْعَفِ خَلْقِهِ وَ هُوَ النَّمْلُ لَوْ رَامَتْهُ الْبَخَاتِيُّ مَا قَدَرَتْ عَلَيْهِ.
Tafseer Ali Bin Ibrahim –
‘Al-Sadiq-asws said: ‘For Allah-azwj there is a valley growing the gold and the silver, and Allah-azwj has Protected it with the weakest of His-azwj creatures, and it is the ant. Even if the camels were to ram it, they would not be able upon it’’.[100]
2 وَ رَوَى الْبُخَارِيُّ وَ مُسْلِمٌ وَ أَبُو دَاوُدَ وَ النَّسَائِيُّ وَ ابْنُ مَاجَهْ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: نَزَلَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ ع تَحْتَ شَجَرَةٍ فَلَذَعَتْهُ نَمْلَةٌ فَأَمَرَ بِجِهَازِهِ فَأُخْرِجَ مِنْ تَحْتِهَا وَ أَمَرَ بِهَا فَأُحْرِقَتْ بِالنَّارِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ فَهَلَّا نَمْلَةً وَاحِدَةً.
And it is reported by Al Bukhari, and Muslim, and Abu Dawood, and Al Nasaie, and Ibn Maja, from Abu Hureyra (well-known fabricator),
‘From the Prophet-saww having said: ‘A Prophet-as from the Prophets-as descended beneath a tree, and an ant stung him. He-as ordered with attacking it and extract it from beneath it, and he-as ordered with it, so it was burned by the fire. Allah-azwj the Exalted Revealed to him-as: “Was it not a single ant?”’[101] (From a non-Shia source)
فَإِنَّ النَّبِيَّ ص قَدْ نَهَى عَنْ تَعْذِيبِ الْحَيَوَانِ بِالنَّارِ وَ قَالَ لَا يُعَذِّبُ بِالنَّارِ إِلَّا اللَّهُ تَعَالَى.
The Prophet-as had forbidden from punishing the animal with the fire and said: ‘No one punishes with the fire except Allah-azwj the Exalted’’.[102] (From a non-Shia source)
أَنَّ النَّبِيَّ ص نَهَى عَنْ قَتْلِ أَرْبَعٍ مِنَ الدَّوَابِّ النَّمْلَةِ وَ النَّحْلَةِ وَ الْهُدْهُدِ وَ الصُّرَدِ.
The Prophet-saww forbade from killing four from the animals – the ant, and the bee, and the Hoopoe, and the shrike (a bird)’’.[103] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ فِي مُعْجَمِهِ الْأَوْسَطِ وَ الدَّارَقُطْنِيُ أَنَّهُ قَالَ: لَمَّا كَلَّمَ اللَّهُ مُوسَى ع كَانَ يُبْصِرُ دَبِيبَ النَّمْلِ عَلَى الصَّفَا فِي اللَّيْلَةِ الظَّلْمَاءِ مِنْ مَسِيرَةِ عَشَرَةِ فَرَاسِخَ.
And it is reported by Al Tabrany in his ‘Mu’jim Al Awsat’ and Al Daraqutny having said,
‘When Allah-azwj Spoke to Musa-as, he-as used to sight the ant walking upon the rock during the dark night from a distance of ten Farkash’s (about 30 miles)’’.[104] (From a non-Shia source)
وَ رَوَى التِّرْمِذِيُّ الْحَكِيمُ فِي نَوَادِرِهِ عَنْ مَعْقِلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو بَكْرٍ وَ شَهِدَ بِهِ عَلَى رَسُولِ اللَّهِ ص قَالَ: ذَكَرَ رَسُولُ اللَّهِ ص الشِّرْكَ فَقَالَ هُوَ أَخْفَى فِيكُمْ مِنْ دَبِيبِ النَّمْلِ وَ سَأَدُلُّكَ عَلَى شَيْءٍ إِذَا فَعَلْتَهُ أَذْهَبَ اللَّهُ عَنْكَ صِغَارَ الشِّرْكِ وَ كِبَارَهُ تَقُولُ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ شَيْئاً وَ أَنَا أَعْلَمُ وَ أَسْتَغْفِرُكَ لِمَا لَا أَعْلَمُ تَقُولُهَا ثَلَاثَ مَرَّاتٍ.
And it is reported by Al Tirmizi Al Hakeem in his ‘Nawadir’, from Ma’qil Bin Yasar who said,
‘Abu Bakr said, and he testified with it upon Rasool-Allah-saww having said: ‘Rasool-Allah-saww mentioned the Shirk. He-saww said: ‘It is more hidden among you than the walking of the ant, and I-saww shall point you upon something, if you were to do it, Allah-azwj would Removed from you the small Shirk and it’s major one. You should say, ‘O Allah-azwj! I seek Refuge with You-azwj from associating anything with You-azwj, and I know, and I seek Your-azwj Forgiveness of what I don’t know’ – saying it three times’’.
وَ رَوَى أَيْضاً عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ: ذُكِرَ لِرَسُولِ اللَّهِ ص رَجُلَانِ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ عَالِمٌ فَقَالَ رَسُولُ اللَّهِ ص فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ
And it is reported as well from Abu Umama Al Bahily who said, ‘Two men were mentioned to Rasool-Allah-saww, one of them a worshipper and another a scholar. Rasool-Allah-saww said: ‘Merit of the scholar upon the worshipper is like my-saww merit over your lowest ones’.
ثُمَّ قَالَ إِنَّ اللَّهَ تَعَالَى وَ مَلَائِكَتَهُ وَ أَهْلَ الْأَرْضِ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَ حَتَّى الْحُوتَ فِي الْبَحْرِ لَيُصَلُّونَ عَلَى مُعَلِّمِي النَّاسِ الْخَيْرَ.
Then he-saww said: ‘Allah-azwj the Exalted and His-azwj Angels, and people of the earth, even the ants in their holes, and even the fishes in the sea are sending Salawaat upon teachers of the people’ – the Hadeeth’.[105] (From a non-Shia source)
وَ رُوِيَ أَنَّ النَّمْلَةَ الَّتِي خَاطَبَتْ سُلَيْمَانَ ع أَهْدَتْ إِلَيْهِ نَبِقَةً فَوَضَعَهَا عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ فِي كَفِّهِ فَقَالَتْ
The ant which addressed Suleyman, gifted a thorn to him-saww, so he-as, upon him-as be the Salawaat and the greetings, placed it upon his-as palm. It said (a poem),
| أَ لَمْ تَرَنَا نُهْدِي إِلَى اللَّهِ مَالَهُ | وَ إِنْ كَانَ عَنْهُ ذَا غِنًى فَهُوَ قَابِلُهُ | |
| وَ لَوْ كَانَ يُهْدَى لِلْجَلِيلِ بِقَدْرِهِ | لَقَصَّرَ عَنْهُ الْبَحْرُ حِينَ يُسَاحِلُهُ | |
| وَ لَكِنَّنَا نُهْدِى إِلَى مَنْ نُحِبُّهُ | فَيَرْضَى بِهِ عَنَّا وَ يَشْكُرُ فَاعِلَهُ | |
| وَ مَا ذَاكَ إِلَّا مِنْ كَرِيمٍ فِعَالُهُ | وَ إِلَّا فَمَا فِي مِلْكِنَا مَا يُشَاكِلُهُ |
‘Do you-as not see we are gifting to Allah-azwj His-azwj Own wealth? And even though He-azwj is Needless from it, but He-azwj Accepts it. And if it is gifted to the Majestic as per His-azwj Worth, the sea would be deficient by its coast. But we guide to the one we love so He-azwj would be Pleased with it on our behalf, and would Thanks its doer; and that is not except from a Benevolent of His-azwj Deed, or else, so what is in our ownership what can resemble it?’
فَقَالَ سُلَيْمَانُ ع بَارَكَ اللَّهُ فِيكُمْ فَهُوَ بِتِلْكَ الدَّعْوَةِ أَكْثَرُ خَلْقِ اللَّهِ تَعَالَى.
Suleyman-as said: ‘May Allah-azwj Bless you all!’ Thus it (ants), due to that supplication, are the most numerous creatures of Allah-azwj the Exalted’’.[106] (From a non-Shia source)
وَ رُوِيَ أَنَّ رَجُلًا اسْتَوْقَفَ الْمَأْمُونَ لِيَسْتَمِعَ مِنْهُ فَلَمْ يَقِفْ لَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ تَعَالَى اسْتَوْقَفَ سُلَيْمَانَ بْنَ دَاوُدَ ع لِنَمْلَةٍ لِيَسْتَمِعَ مِنْهَا وَ مَا أَنَا عِنْدَ اللَّهِ تَعَالَى بِأَحْقَرَ مِنْ نَمْلَةٍ وَ مَا أَنْتَ عِنْدَ اللَّهِ بِأَعْظَمَ مِنْ سُلَيْمَانَ ع فَقَالَ الْمَأْمُونُ صَدَقْتَ وَ وَقَفَ وَ سَمِعَ كَلَامَهُ وَ قَضَى حَاجَتَهُ.
And it is reported that a man stopped Al-Mamoun to him to hear from him, but he did not stop for him. He said, ‘O commander of the faithful! Allah-azwj the Exalted Stopped Suleyman Bin Dawood-as for an ant in order to listen from it, and I am neither lower than an ant in the Presence of Allah-azwj the Exalted, nor are you mightier than Suleyman-as in the Presence of Allah-azwj!’ Al Mamoun said, ‘You speak the truth’. And he stopped and listened to his speech and fulfilled his need’’.[107] (This is not a Hadith)
رُوِيَ أَنَّ سُلَيْمَانَ قَالَ لَهَا لِمَ قُلْتَ لِلنَّمْلِ ادْخُلُوا مَسَاكِنَكُمْ أَ خِفْتَ عَلَيْهَا مِنِّي ظُلْماً قَالَتْ لَا وَ لَكِنِّي خَشِيتُ أَنْ يُفْتَنُوا بِمَا يَرَوْا مِنْ جَمَالِكَ وَ زِينَتِكَ فَيَشْغَلَهُمْ ذَلِكَ عَنْ طَاعَةِ اللَّهِ تَعَالَى.
And it is reported that Suleyman-as said to it: ‘Why did you say to the ants, ‘Enter your dwellings!’ Are fearing upon them an injustice from me-as?’ It said, ‘No, but I feared they might be tempted with that they see from your-as beauty and your-as adornments, so that might pre-occupy them from obeying Allah-azwj the Exalted’’.[108] (From a non-Shia source)
وَ رَوَى الدَّارَقُطْنِيُّ وَ الْحَاكِمُ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: لَا تَقْتُلُوا النَّمْلَةَ فَإِنَّ سُلَيْمَانَ ع خَرَجَ ذَاتَ يَوْمٍ يَسْتَسْقِي فَإِذَا هُوَ بِنَمْلَةٍ مُسْتَلْقِيَةٍ عَلَى قَفَاهَا رَافِعَةٍ قَوَائِمَهَا تَقُولُ اللَّهُمَّ إِنَّا خَلْقٌ مِنْ خَلْقِكَ لَا غِنَى لَنَا عَنْ فَضْلِكَ اللَّهُمَّ لَا تُؤَاخِذْنَا بِذُنُوبِ عِبَادِكَ الْخَاطِئِينَ وَ اسْقِنَا مَطَراً تُنْبِتْ لَنَا بِهِ شَجَراً وَ تُطْعِمْنَا بِهِ ثَمَراً
And it is reported by Al Daraqutny and Al Hakim, from Abu Hureyra (a well-known fabricator),
‘The Prophet-saww said: ‘Do not kill the ant for one day Suleyman-as went out to pray for rain. There he-as came across an ant lying upon it’s back raising its legs saying, ‘O Allah-azwj! I am a creature from Your-azwj creatures. There is no needlessness for us from Your-azwj Grace. O Allah-azwj! Do not Seize us for the sins of Your-azwj sinful servants and Quench us the rain, growing the trees for us by it and feeding us the fruits by it!’
فَقَالَ سُلَيْمَانُ ع لِقَوْمِهِ ارْجِعُوا فَقَدْ كُفِينَا وَ سُقِيتُمْ بِغَيْرِكُمْ.
Suleyman-as said to his-as people: ‘Return, for we have been sufficed, and you will be quenched due to others!’’[109] (From a non-Shia source)
3- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ مَا خَافَ الْمُحْرِمُ عَلَى نَفْسِهِ مِنَ السِّبَاعِ وَ الْحَيَّاتِ وَ غَيْرِهَا فَلْيَقْتُلْهُ فَإِنْ لَمْ يُرِدْكَ فَلَا تُرِدْهُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,
‘From Abu Abdullah-asws having said: ‘All what the one in Ihram fears upon himself, from the wild animals and the snakes and other such, let him kill it. If it does not intend you, then do not intend it’’.[110]
4- وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَحْرَمْتَ فَاتَّقِ اللَّهَ قَتْلَ الدَّوَابِّ كُلِّهَا إِلَّا الْأَفْعَى وَ الْعَقْرَبَ وَ الْفَأْرَةَ فَإِنَّهَا تُوهِي السِّقَاءَ وَ تَخْرِقُ عَلَى أَهْلِ الْبَيْتِ
And from him, from Ali, from his father and Muhammad Bin Ismail from Al FAzl Bin Shazan, altogether from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘When you have worn the Ihraam, then fear Allah-azwj of killing the animals, all of them, except the snake and the scorpion and the mouse, for these (mice) weaken the waterskin and puncture (it) upon the people of a household.
وَ أَمَّا الْعَقْرَبُ فَالنَّبِيُّ ص مَدَّ يَدَهُ إِلَى الْحَجَرِ فَلَسَعَتْهُ عَقْرَبٌ فَقَالَ لَعَنَكِ اللَّهُ لَا بَرّاً تَدَعِينَ وَ لَا فَاجِراً
And as for the scorpion, the Prophet-saww had extended his-as hand to a hole, and a scorpion stung him-saww. He-saww said: ‘May Allah-azwj Curse you! You are neither leaving a righteous one nor an immoral one!’
وَ الْحَيَّةُ إِذَا أَرَادَتْكَ فَاقْتُلْهَا فَإِنْ لَمْ تُرِدْكَ فَلَا تُرِدْهَا
And the snake, when it intends you, then kill it. If it does not intend you, then do not intend it.
وَ الْكَلْبُ الْعَقُورُ وَ السَّبُعُ إِذَا أَرَادَاكَ فَإِنْ لَمْ يُرِيدَاكَ فَلَا تُرِدْهُمَا
And the mordacious dog and the wild animals, when they intend you, (then kill them), but if they do not intend you, then do not intend them.
وَ الْأَسْوَدُ الْغَدِرُ فَاقْتُلْهُ عَلَى كُلِّ حَالٍ وَ ارْمِ الْغُرَابَ رَمْياً وَ الْحِدَأَةَ عَلَى ظَهْرِ بَعِيرِكَ.
And the black snake, kill it upon every situation, and shoot (arrow) at the crow with a shooting, and the kite (bird) upon the back of your camel’’.[111]
5- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: يَقْتُلُ الْمُحْرِمُ مَا عَدَا عَلَيْهِ مِنْ سَبُعٍ أَوْ غَيْرِهِ وَ يَقْتُلُ الزُّنْبُورَ وَ الْعَقْرَبَ وَ الْحَيَّةَ وَ النَّسْرَ وَ الذِّئْبَ وَ الْأَسَدَ وَ مَا خَافَ أَنْ يَعْدُوَ عَلَيْهِ مِنَ السِّبَاعِ وَ الْكَلْبِ الْعَقُورِ.
(The book) ‘Qurb Al Asnad’ – From Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws having said: ‘The one in Ihraam can kill whatever is inimical to it from the wild animals, or something else, and he can kill the wasp, and the scorpion, and the snake, and the eagle, and the wolf, and the lion, and whatever he fears from the wild animal that would attack upon him, and the mordacious dog’’.[112]
6- الْكَافِي، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُقْتَلُ فِي الْحَرَمِ وَ الْإِحْرَامِ الْأَفْعَى وَ الْأَسْوَدُ الْغَدِرُ وَ كُلُّ حَيَّةِ سَوْءٍ وَ الْعَقْرَبُ وَ الْفَأْرَةُ وَ هِيَ الْفُوَيْسِقَةُ وَ تُرْجَمُ الْغُرَابُ وَ الْحِدَأَةُ رَجْماً فَإِنْ عَرَضَ لَكَ لُصُوصٌ امْتَنَعْتَ مِنْهُمْ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘They can be killed in the Sanctuary and the Ihraam – the snake, and the black snake, and every black evil snake, and the scorpion, and the mouse, and it is the rat, and you can pelt the crow and the kite with a pelting. If thieves were to present to you, abstain from them’’.[113]
7- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: يَقْتُلُ الْمُحْرِمُ الزُّنْبُورَ وَ النَّسْرَ وَ الْأَسْوَدَ الْغَدِرَ وَ الذِّئْبَ وَ مَا خَافَ أَنْ يَعْدُوَ عَلَيْهِ وَ قَالَ الْكَلْبُ الْعَقُورُ هُوَ الذِّئْبُ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim, from his father,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘The one in Ihraam can kill the wasp, and the eagle, and the black ‘Al-Ghadir’, and whatever he fears that might attack upon him’. And he-asws said: ‘The mordacious dog, it is the wolf’’.[114]
وَ فِي الصَّحِيحَيْنِ أَنَّ النَّبِيَّ ص أَمَرَ بِقَتْلِ الْأَسْوَدَيْنِ فِي الصَّلَاةِ الْعَقْرَبِ وَ الْحَيَّةِ.
And in the two ‘Saheehs’ (Bukhari and Muslim): ‘The Prophet-saww had ordered with killing the two blacks during the Salat – the scorpion, and the snake’’.[115] (From a non-Shia source)
وَ رَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا أَرَادَ الْحَاجَةَ أَبْعَدَ فَذَهَبَ يَوْماً فَقَعَدَ تَحْتَ شَجَرَةٍ فَنَزَعَ خُفَّيْهِ
And it is reported by Al Bayhaqi, from Ibn Abbas who said,
‘It was so that whenever Rasool-Allah-saww intended the need (for toilet), would go far. One day he-saww went and sat beneath a tree. He-saww removed his-as shoes’.
قَالَ وَ لَبِسَ أَحَدَهُمَا فَجَاءَ طَائِرٌ فَأَخَذَ الْخُفَّ الْآخَرَ فَحَلَقَ بِهِ فِي السَّمَاءِ فَانْسَلَّتْ مِنْهُ أَسْوَدُ سَالِخٌ فَقَالَ النَّبِيُّ ص هَذِهِ كَرَامَةٌ أَكْرَمَنِيَ اللَّهُ تَعَالَى بِهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَنْ يَمْشِي عَلى رِجْلَيْنِ وَ مِنْ شَرِّ مَنْ يَمْشِي عَلى أَرْبَعٍ وَ مِنْ شَرِّ مَنْ يَمْشِي عَلى بَطْنِهِ.
He (Ibn Abbas) said, ‘And he-saww was wearing one of them. A bird came and grabbed the other shoe and rose with it into the sky. A black slithering one slithered out from it (snake). The Prophet-saww said: ‘This is an honour Allah-azwj the Exalted has Honoured me-saww with. O Allah-azwj! I-saww seek Refuge with You-azwj from the evil of the one walking upon the two legs, and from the evil of the one walking upon the four, and from the evil of one walking upon it’s belly!’’[116] (From a non-Shia source)
وَ رُوِيَ عَنْ عَائِشَةَ قَالَتْ دَخَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى رَسُولِ اللَّهِ ص وَ هُوَ يُصَلِّي فَقَامَ إِلَى جَنْبِهِ يُصَلِّي بِصَلَاتِهِ فَجَاءَتْ عَقْرَبٌ حَتَّى انْتَهَتْ إِلَى رَسُولِ اللَّهِ ص ثُمَّ تَرَكَتْهُ وَ ذَهَبَتْ نَحْوَ عَلِيٍّ ع فَضَرَبَهَا بِنَعْلِهِ حَتَّى قَتَلَهَا فَلَمْ يَرَ رَسُولُ اللَّهِ ص بِقَتْلِهَا بَأْساً.
And it is reported from Ayesha. She said,
‘Ali Bin Abu Talib-asws entered to see Rasool-Allah-saww while he-saww was praying Salat. He-asws stood by his-saww side praying along with his-saww Salat. A scorpion came until it ended to Rasool-Allah-saww. Then it left him-saww and went towards Ali-asws. He-asws struck it with his-asws slipper until he-asws killed it, and Rasool-Allah-saww did not see any problem with killing it’’.[117] (From a non-Shia source)
وَ رَوَى ابْنُ مَاجَهْ عَنِ ابْنِ رَافِعٍ أَنَّ النَّبِيَّ ص قَتَلَ عَقْرَباً وَ هُوَ يُصَلِّي.
And it is reported by Ibn Maja, from Ibn Rafie,
‘The Prophet-saww killed a scorpion while he-saww was praying Salat’’.[118] (From a non-Shia source)
وَ فِيهِ عَنْ عَائِشَةَ قَالَتْ لَذَعَتِ النَّبِيَّ ص عَقْرَبٌ وَ هُوَ فِي الصَّلَاةِ فَقَالَ لَعَنَ اللَّهُ الْعَقْرَبَ مَا تَدَعُ مُصَلِّياً وَ لَا غَيْرَ الْمُصَلِّي اقْتُلُوهَا فِي الْحِلِّ وَ الْحَرَمِ.
And in it, from Ayesha, she said,
‘A scorpion stung the Prophet-saww while he-saww was in the Salat. He-saww said: ‘May Allah-azwj Curse the scorpion! It neither leaves a praying one nor a non-praying one! Kill it in the outside from and in the Sanctuary’’.[119] (From a non-Shia source)
وَ رَوَى أَبُو نُعَيْمٍ وَ الْمُسْتَغْفِرِيُّ وَ الْبَيْهَقِيُ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَذَعَتِ النَّبِيَّ ص عَقْرَبٌ وَ هُوَ فِي الصَّلَاةِ فَلَمَّا فَرَغَ قَالَ لَعَنَ اللَّهُ الْعَقْرَبَ مَا تَدَعُ مُصَلِّياً وَ لَا نَبِيّاً وَ لَا غَيْرَهُ إِلَّا لَذَعَتْهُ وَ تَنَاوَلَ نَعْلَهُ فَقَتَلَهَا بِهَا ثُمَّ دَعَا بِمَاءٍ وَ مِلْحٍ فَجَعَلَ يَمْسَحُ عَلَيْهَا وَ يَقْرَأُ قُلْ هُوَ اللَّهُ أَحَدٌ وَ الْمُعَوِّذَتَيْنِ.
And it is reported by Abu Nueym, and Al Mustagfiry and Al Bayhaqi,
‘From Ali-asws having said: ‘A scorpion stung the Prophet-saww while he-saww was in the Salat. When he-saww was free, he-saww said: ‘May Allah-azwj Curses the scorpion! It neither leaves a praying one, nor a Prophet-saww, not anyone else except it stings him!’ And he-saww grabbed his-saww slipper and killed it with it. Then he-saww called for water and salt and went on to massage upon it and reciting: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed), and Al-Mawazateyn (Surahs Al-Falaq and Al-Naas)’’.[120] (From a non-Shia source)
وَ قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمَرْأَةِ الصَّالِحَةِ فِي النِّسَاءِ كَمَثَلِ الْغُرَابِ الْأَعْصَمِ فِي مِائَةِ غُرَابٍ.
And Rasool-Allah-saww said: ‘An example of the righteous woman among the women is like an example of the white-footed crow among the crows’’.[121] (From a non-Shia source)
وَ فِي رِوَايَةٍ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْغُرَابُ الْأَعْصَمُ قَالَ الَّذِي إِحْدَى رِجْلَيْهِ بَيْضَاءُ.
And in a report, it was said, ‘O Rasool-Allah-saww! And what is the white-footed crow?’ He-saww said: ‘The one which one of its legs is white’’.[122] (From a non-Shia source)
وَ فِي سُنَنِ أَبِي دَاوُدَ وَ النَّسَائِيِّ وَ ابْنِ مَاجَهْ أَنَّ النَّبِيَّ ص نَهَى الْمُصَلِّيَ عَنْ نَقْرَةِ الْغُرَابِ وَ افْتِرَاشِ السَّبُعِ.
And in ‘Sunan’ of Abu Dawood and Al Nasaie and Ibn Maja –
‘The Prophet-saww forbade the praying one from ‘picking of the crow’ (very short Sajdah), and the wild animal skin as a spread (to pray upon)’’.[123] (From a non-Shia source)
وَ رَوَى الدَّارَقُطْنِيُّ عَنِ ابْنِ أُمَامَةَ قَالَ: دَعَا النَّبِيُّ ص بِخُفَّيْهِ لِيَلْبَسَهُمَا فَلَبِسَ أَحَدَهُمَا ثُمَّ جَاءَ غُرَابٌ فَاحْتَمَلَ الْآخَرَ وَ رَمَى بِهِ فَخَرَجَتْ مِنْهُ حَيَّةٌ فَقَالَ النَّبِيُّ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَلْبَسُ خُفَّيْهِ حَتَّى يَنْفُضَهُمَا.
And it is reported by Al Daraqtuny, from Ibn Umama who said,
‘The Prophet-saww for his-saww shoes in order to wear them. He-saww wore one of them, then a crow came and carried the other one away and threw it. A snake came out from it. The Prophet-saww said; ‘The one who was a believer in Allah-azwj and the Last Day should not wear his shoes until he shakes them’’.[124] (From a non-Shia source)
وَ فِي صَحِيحِ الْبُخَارِيِّ، عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص قَالَ: خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى قَاتِلِهِنَّ جُنَاحٌ الْغُرَابُ وَ الْحِدَأَةُ وَ الْفَأْرَةُ وَ الْحَيَّةُ وَ الْكَلْبُ الْعَقُورُ.
And in ‘Saheeh’ of Al Bukhari – from Ibn Umar,
‘The Prophet-saww said: ‘Five from the animals, there is no felony upon their killer – the crow, and the kite, and the mouse, and the snake, and the mordacious dog’’.[125] (From a non-Shia source)
وَ فِي سُنَنِ ابْنِ مَاجَهْ قَالَ رَسُولُ اللَّهِ ص الْحَيَّةُ فَاسِقَةٌ وَ الْفَأْرَةُ فَاسِقَةٌ وَ الْغُرَابُ فَاسِقٌ.
And in ‘Sunan’ of Ibn Maja –
‘Rasool-Allah-saww said: ‘The snake is a mischief-maker, and the mouse is a mischief-maker, and the crow is a mischief-maker’’.[126] (From a non-Shia source)
وَ رَوَى الطَّحَاوِيُّ عَنْ يَزِيدَ بْنِ أَبِي نُعَيْمٍ أَنَّهُ سَأَلَ أَبَا سَعِيدٍ الْخُدْرِيَّ لِمَ سُمِّيَتِ الْفَأْرَةُ فُوَيْسَقَةً قَالَ اسْتَيْقَظَ النَّبِيُّ ص ذَاتَ لَيْلَةٍ وَ قَدْ أَخَذَتْ فَأْرَةٌ فَتِيلَةَ السِّرَاجِ لِتُحْرِقَ عَلَى رَسُولِ اللَّهِ ص الْبَيْتَ فَقَامَ ص إِلَيْهَا وَ قَتَلَهَا وَ أَحَلَّ قَتْلَهَا لِلْحَلَالِ وَ الْمُحْرِمِ.
And it is reported by Al Tahawy, from Yazeed Bin Abu Nueym,
‘He asked Abu Saeed Al-Khudry, ‘Why has the mouse been named as ‘Fuweysaqa’?’ He said, ‘One night the Prophet-saww woke up suddenly and a mouse had taken a wick of the lamp in order to burn the house upon Rasool-Allah-saww. He-saww stood up and killed it and legalised killing it to the one not in Ihraam and the one in Ihraam’’.[127] (From a non-Shia source)
وَ رَوَى الْحَاكِمُ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: جَاءَتْ فَأْرَةٌ فَأَخَذَتْ تَجُرُّ الْفَتِيلَةَ فَذَهَبَتِ الْجَارِيَةُ فَزَجَرَتْهَا فَقَالَ النَّبِيُّ ص دَعِيهَا فَجَاءَتْ بِهَا فَأَلْقَتْهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص عَلَى الْخُمْرَةِ الَّتِي كَانَ قَاعِداً عَلَيْهَا فَأَحْرَقَتْ مِنْهَا مَوْضِعَ دِرْهَمٍ فَقَالَ ص إِذَا نِمْتُمْ فَأَطْفِئُوا سُرُجَكُمْ فَإِنَّ الشَّيْطَانَ يَدُلُّ مِثْلَ هَذِهِ عَلَى هَذَا فَتُحْرِقُكُمْ.
And it is reported by Al Hakim, from Ikrimah, from Ibn Abbas who said,
‘A mouse came and dragged away the wick. The maid went to rebuke it. The Prophet-saww said: ‘Call it!’ She came with it and threw it in front of Rasool-Allah-saww, upon the man he-saww had been sitting upon. A place (size of a) Dirham was burnt. He-saww said: ‘Whenever you sleep, so extinguish your lamps, for the Satan-la indicated the likes of this upon (doing) this, so you get burned’’.[128] (From a non-Shia source)
وَ فِي صَحِيحِ مُسْلِمٍ وَ غَيْرِهِ أَنَّ النَّبِيَّ ص أَمَرَ بِإِطْفَاءِ النَّارِ عِنْدَ النَّوْمِ وَ عَلَّلَ ذَلِكَ بِأَنَّ الْفُوَيْسِقَةَ تُضْرِمُ عَلَى أَهْلِ الْبَيْتِ بَيْتَهُمْ نَاراً.
And in ‘Saheeh’ of Muslim and others –
‘The Prophet-saww instructed with extinguishing the fires (lamps) during the sleep, and the reason for that is that the mouse could ignite fire upon the people of a house, in their house’’.[129] (From a non-Shia source)
وَ رَوَى الْبُخَارِيُّ وَ مُسْلِمٌ عَنْ أَبِي هُرَيْرَةَ قَالَ إِنَّ النَّبِيَّ ص قَالَ: فُقِدَتْ أُمَّةٌ مِنْ بَنِي إِسْرَائِيلَ لَا يُدْرَى مَا فَعَلَتْ وَ لَا أَرَاهَا إِلَّا الْفَأْرَ أَ لَا تَرَاهَا إِذَا وُضِعَ لَهَا أَلْبَانُ الْإِبِلِ لَمْ تَشْرَبْهُ وَ إِذَا وُضِعَ لَهَا أَلْبَانُ الشَّاةِ شَرِبَتْهُ.
And it is reported by Al Bukhari and Muslim, from Abu Hureyra (well-known fabricator) who said,
‘The Prophet-saww said: ‘A community from the children of Israel was lost, not knowing what to do, and no one showed it except the mouse. Don’t you see it when the camel milk is placed to it, it does not drink, and when the sheep milk is placed for it, it drinks it?’’ (From a non-Shia source)
قال النووي و غيره و معنى هذا أن لحوم الإبل و ألبانها حرمت على بني إسرائيل دون لحوم الغنم و ألبانها فدل على أن امتناع الفأرة من لبن الإبل دون لبن الغنم على أنها مسخ من بني إسرائيل.
Note: Al Nawawy and others said, ‘And the meaning of this is that the meat of the camel and it’s milk was Prohibited unto the children of Israel, besides the meat of the sheep and it’s milk. So it indicated upon that the mouse refused from the camel milk besides the sheep milk, based upon that it is a morphed one from the children of Israel’.
8- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْقَوْلِ اللَّهِ وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ قَالَ إِلْهَامٌ.
Al Ayyashi, from Muhammad Bin Yusuf, from his father who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: And your Lord Revealed unto the bee [16:68]. He-asws said: ‘Inspiration (not Revelation)’’.[130]
9- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانٍ عَنْ أَبِي الْخَطَّابِ عَنْ عَبْدٍ صَالِحٍ ع قَالَ: إِنَّ النَّاسَ أَصَابَهُمْ قَحْطٌ شَدِيدٌ عَلَى عَهْدِ سُلَيْمَانَ بْنِ دَاوُدَ ع فَشَكَوْا ذَلِكَ إِلَيْهِ وَ طَلَبُوا إِلَيْهِ أَنْ يَسْتَسْقِيَ لَهُمْ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Hana, from Abu Al Khattab,
‘From Abd Salih (7th Imam-asws) having said: ‘The people were afflicted with severe drought in the era of Suleyman Bin Dawood-as. They complained of that to him-as and request him-as that he-as should pray for rain for them’.
قَالَ فَقَالَ لَهُمْ إِذَا صَلَّيْتُ الْغَدَاةَ مَضَيْتُ
He-asws said: ‘He-as said to them: ‘When I-as have prayed the morning Salat, I-as shall go’.
فَلَمَّا صَلَّى الْغَدَاةَ مَضَى وَ مَضَوْا فَلَمَّا أَنْ كَانَ فِي بَعْضِ الطَّرِيقِ إِذَا هُوَ بِنَمْلَةٍ رَافِعَةٍ يَدَهَا إِلَى السَّمَاءِ وَاضِعَةٍ قَدَمَيْهَا عَلَى الْأَرْضِ وَ هِيَ تَقُولُ اللَّهُمَّ إِنَّا خَلْقٌ مِنْ خَلْقِكَ وَ لَا غِنَى بِنَا عَنْ رِزْقِكَ فَلَا تُهْلِكْنَا بِذُنُوبِ بَنِي آدَمَ
When he-as had prayed the morning Salat, he-as went and they went (with him-as). When they were in one of the roads, he-as came across an ant raising its hands towards the sky, having placed its feet upon the ground, and it was saying, ‘O Allah-saww! I am a creature from Your-azwj creatures, and there is no needlessness with us from Your-azwj sustenance. So do not Destroy us due to the sins of the children of Adam-as!’’
قَالَ فَقَالَ سُلَيْمَانُ ع ارْجِعُوا فَقَدْ سُقِيتُمْ بِغَيْرِكُمْ فَسُقُوا فِي ذَلِكَ الْعَامِ وَ لَمْ يُسْقَوْا مِثْلَهُ قَطُّ.
He-asws said: ‘Suleyman-as said: ‘Return, for you shall be quenched due to others!’ They were quenched (from rain) during that year, and they had not been quenched like it (before) at all!’’[131]
10- الْخَرَائِجُ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ع أَنَّ عُصْفُوراً وَقَعَ بَيْنَ يَدَيْهِ وَ جَعَلَ يَصِيحُ وَ يَضْطَرِبُ فَقَالَ أَ تَدْرِي مَا يَقُولُ فَقُلْتُ لَا
(The book) ‘Al Khraij’ – from Suleyman Al Ja’fari,
‘From Al-Reza-asws: ‘A sparrow fell in front of him-asws and went on to shriek and was restless. He-asws said: ‘Do you know what it is saying?’ I said, ‘No’.
قَالَ قَالَ لِي إِنَّ حَيَّةً تُرِيدُ أَنْ تَأْكُلَ فِرَاخِي فِي الْبَيْتِ فَقُمْ وَ خُذْ تِلْكَ النِّسْعَةَ وَ ادْخُلِ الْبَيْتَ وَ اقْتُلِ الْحَيَّةَ
He (the narrator) said, ‘He-asws said to me: ‘A snake is intending to eat my chick in the room!’ So, arise and take that thick rope and enter the room and kill the snake!’
فَقُمْتُ وَ أَخَذْتُ النِّسْعَةَ وَ دَخَلْتُ الْبَيْتَ وَ إِذَا حَيَّةٌ تَجُولُ فِي الْبَيْتِ فَقَتَلْتُهَا.
I stood up and grabbed the thick rope and entered the room, and there a snake was roaming in the room. So, I killed it’’.[132]
11- الْفَقِيهُ، بِإِسْنَادِهِ عَنِ الْحَلَبِيِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ قَتْلِ الْحَيَّاتِ قَالَ اقْتُلْ كُلَّ شَيْءٍ تَجِدُهُ فِي الْبَرِّيَّةِ إِلَّا الْجَانَّ
(The book) ‘Al Faqeeh’ – By his chain, from Al Halby,
‘He asked Abu Abdullah-asws about killing the snakes. He-asws said: ‘Kill all things you find in the wilderness except the white snake’.
وَ نَهَى عَنْ قَتْلِ عَوَامِرِ الْبُيُوتِ قَالَ لَا تَدَعْهُنَّ مَخَافَةَ تَبِعَاتِهِنَّ فَإِنَّ الْيَهُودَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص قَالَتْ مَنْ قَتَلَ عَامِرَ بَيْتٍ أَصَابَهُ كَذَا وَ كَذَا فَقَالَ رَسُولُ اللَّهِ ص مَنْ تَرَكَهُنَّ مَخَافَةَ تَبِعَاتِهِنَّ فَلَيْسَ مِنِّي وَ إِنَّمَا تَتْرُكُهَا لِأَنَّهَا لَا تُرِيدُكَ وَ قَالَ رُبَّمَا قَتَلَهُنَّ فِي بُيُوتِهِنَ.
And he-asws forbade from killing (the snakes of) long lives in the houses. He-asws said: ‘Do not leave them fearing their consequences, for the Jews in the era of Rasool-Allah-saww. They said: ‘One who kills a long-life snake of a house would be afflicted with such and such’. So Rasool-Allah-saww said: ‘One who leaves them fearing their consequences, so he isn’t from me-saww, and rather you should leave them because they do not intend you’. And he-saww said: ‘Perhaps you would be killing them in their homes’’.[133]
12- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُوسَى السَّمَّانِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يُؤْكَلَ مَا تَحْمِلُهُ النَّمْلَةُ بِفِيهَا وَ قَوَائِمِهَا.
(The book) ‘Al Tahzeeb’ – By his chain from Muhammad Bin Ahmad, from Muhammad Bin Musa Al Samman, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Hammad, from Ubeydullah Al Halby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww forbade from eating what the ants carry with their mouths and their legs’’.[134]
13- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ قَالَ: خَرَجْنَا مَعَ أَبِي عَبْدِ اللَّهِ ع مُتَوَجِّهِينَ إِلَى مَكَّةَ حَتَّى إِذَا كُنَّا بِسَرِفٍ اسْتَقْبَلَهُ غُرَابٌ يَنْعِقُ فِي وَجْهِهِ فَقَالَ مُتْ جُوعاً مَا تَعْلَمُ شَيْئاً إِلَّا وَ نَحْنُ نَعْلَمُهُ إِلَّا أَنَّا أَعْلَمُ بِاللَّهِ مِنْكَ
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Abdullah Bin Farqad who said,
‘We went out with Abu Abdullah-asws heading to Makkah until when we were at Sarif, a crow faced him-asws, croaking in his-asws face. He-asws said: ‘(It) died of starvation! You don’t know anything except and we-asws know it, except that we-asws are more knowing with Allah-azwj than you are!’
فَقُلْنَا هَلْ كَانَ فِي وَجْهِهِ شَيْءٌ قَالَ نَعَمْ سَقَطَتْ نَاقَةٌ بِعَرَفَاتٍ.
We said, ‘Was there anything in Its face?’ He-asws said: ‘A she-camel had fallen at Arafaat’’.[135]
14- الْمَكَارِمُ، قَالَ الصَّادِقُ ع تَعَلَّمُوا مِنَ الْغُرَابِ ثَلَاثَ خِصَالٍ اسْتِتَارَهُ بِالسِّفَادِ وَ بُكُورَهُ فِي طَلَبِ الرِّزْقِ وَ حَذَرَهُ.
(The book) ‘Al Makarim’ –
‘Al-Sadiq-asws said: ‘Learn three qualities from the crow – It’s concealment of the sexual intercourse, and it’s going early morning in seeking the sustenance, and its precautions’’.[136]
15- الْخِصَالُ، بِإِسْنَادِهِ عَنْ سُفْيَانَ بْنِ أَبِي لَيْلَى أَنَّ مَلِكَ الرُّومِ سَأَلَ الْحَسَنَ بْنَ عَلِيٍّ ع عَنْ سَبْعَةِ أَشْيَاءَ خَلَقَهَا اللَّهُ عَزَّ وَ جَلَّ لَمْ تَخْرُجْ مِنْ رَحِمٍ فَقَالَ آدَمُ وَ حَوَّاءُ وَ كَبْشُ إِبْرَاهِيمَ وَ نَاقَةُ صَالِحٍ وَ حَيَّةُ الْجَنَّةِ وَ الْغُرَابُ الَّذِي بَعَثَهُ اللَّهُ يَبْحَثُ فِي الْأَرْضِ وَ إِبْلِيسُ لَعَنَهُ اللَّهُ.
(The book) ‘Al Khisaal’ – By his chain, from Sufyan Bin Abu Layli –
‘A king of Rome asked Al-Hassan-asws Bin Ali-asws about seven things Allah-azwj Mighty and Majestic had Created which had not emerged from a womb. He-asws said: ‘Adam-as, and Hawwa-as, and ram of Ibrahim-as, and she-camel of Salih-as, and the snake of Paradise, and the crow which Allah-azwj had Sent to dig in the ground, and Iblees-la, may Allah-azwj Curse him-la!’’[137]
16- الْفَقِيهُ، رُوِيَ مَنْ قَتَلَ وَزَغاً فَعَلَيْهِ الْغُسْلُ وَ قَالَ بَعْضُ مَشَايِخِنَا إِنَّ الْعِلَّةَ فِي ذَلِكَ أَنَّهُ يَخْرُجُ مِنْ ذُنُوبِهِ فَيَغْتَسِلُ مِنْهَا.
(The book) ‘Al Faqeeh’ –
‘It is reported, ‘One who kills a lizard, upon him is the bathing’. And one of our elders have said, ‘The reason regarding that is that he has come out from his sins, so he should bathe from it’’.[138]
17- حَيَاةُ الْحَيَوَانِ، فِي الْحَدِيثِ الصَّحِيحِ مِنْ رِوَايَةِ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ وَزَغَةً مِنْ أَوَّلِ ضَرْبَةٍ فَلَهُ كَذَا وَ كَذَا مِنَ الْحَسَنَةِ وَ مَنْ قَتَلَهَا فِي الضَّرْبَةِ الثَّانِيَةِ فَلَهُ كَذَا وَ كَذَا حَسَنَةً دُونَ الْأُولَى
(The book) ‘Hayaat Al Haywaan’ – Iin the correct Hadeeth from reporting of Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘One who kills a lizard from the first strike, for him would be such and such from the good deeds; and the one who kills it during the second strike, for him would be such and such good deeds besides the first (strike)’.
وَ فِيهِ أَيْضاً أَنَّ مَنْ قَتَلَهَا فِي الْأُولَى فَلَهُ مِائَةُ حَسَنَةٍ وَ فِي الثَّانِيَةِ دُونَ ذَلِكَ وَ فِي الثَّالِثَةِ دُونَ ذَلِكَ.
And in it as well: ‘One who kills it during the first (strike), for him would be one hundred good deeds, and during the second, besides that, and during the third, besides that’’.[139]
وَ رَوَى الطَّبَرَانِيُّ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: اقْتُلُوا الْوَزَغَ وَ لَوْ فِي جَوْفِ الْكَعْبَةِ.
And it is reported by Al Tabrany – from Ibn Abbas,
‘From the Prophet-saww having said: ‘Kill the lizard, and even if it is inside the Kabah!’’[140]
وَ فِي حَدِيثِ عَائِشَةَ أَنَّهُ كَانَ فِي بَيْتِهَا رُمْحٌ مَوْضُوعٌ فَقِيلَ لَهَا مَا تَصْنَعِينَ بِهَا فَقَالَتْ نَقْتُلُ بِهِ الْوَزَغَ فَإِنَّ النَّبِيَّ ص أَخْبَرَنَا أَنَّ إِبْرَاهِيمَ ع أُلْقِيَ فِي النَّارِ وَ لَمْ تَكُنْ فِي الْأَرْضِ دَابَّةٌ إِلَّا أَطْفَأَتْ عَنْهُ النَّارَ غَيْرَ الْوَزَغِ فَإِنَّهُ كَانَ يَنْفُخُ عَلَيْهِ فَأَمَرَ ع بِقَتْلِ الْوَزَغِ.
And in a Hadeeth by Ayesha – There was a spear placed in her house. It was said to her, ‘What will you do with it?’ She said, ‘We kill the lizard with it, for the Prophet-saww informed us that Ibrahim-as was thrown into the fire, and there did not happen to be any creature in the earth except it extinguished the fire from him-as, apart from the lizard, for it used to blow it upon him-asws, so he-as had ordered with killing the lizard’’.[141]
وَ فِي تَارِيخِ ابْنِ النَّجَّارِ عَنْ عَائِشَةَ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ قَتَلَ وَزَغَةً مَحَا اللَّهُ عَنْهُ سَبْعَةَ خَطِيئَاتٍ.
And in ‘Tareekh’ of Ibn Al Najjar – from Ayesha who said,
‘I heard Rasool-Allah-saww saying: ‘One who kills a lizard, Allah-azwj would Delete seven sins away from him’’.
وَ فِي الْكَامِلِ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ وَزَغَةً فَكَأَنَّمَا قَتَلَ شَيْطَاناً.
And in Al Kamil – from Ibn Abbas,
‘The Prophet-saww said: ‘One who kills a lizard, so he has rather killed a Satan-la’’.[142]
18- قُرْبُ الْإِسْنَادِ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ قَتْلِ النَّمْلَةِ قَالَ لَا تَقْتُلْهَا إِلَّا أَنْ تُؤْذِيَكَ
(The book) ‘Qurb Al Asnaad’ –
‘From Ali son of Ja’far-asws, from his brother-asws, he (Ali) said, ‘I asked him-asws about killing the ant. He-asws said: ‘Do not kill it except if it bothers you’.
وَ سَأَلْتُهُ عَنْ قَتْلِ الْهُدْهُدِ أَ يَصْلُحُ قَالَ لَا تُؤْذِيهِ وَ لَا تَقْتُلُهُ وَ لَا تَذْبَحُهُ فَنِعْمَ الطَّيْرُ هُوَ.
And I asked him about killing the Hoopoe, ‘Is it correct?’ He-asws said: ‘Neither bother it, nor kill it, nor slaughter it. Best of the birds it is!’’[143]
19- الْعُيُونُ، وَ الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ خَمْسَةٍ الصُّرَدِ وَ الصُّوَّامِ وَ الْهُدْهُدِ وَ النَّحْلَةِ وَ النَّمْلَةِ وَ الضِّفْدِعِ وَ أَمَرَ بِقَتْلِ خَمْسَةٍ الْغُرَابِ وَ الْحِدَأَةِ وَ الْحَيَّةِ وَ الْعَقْرَبِ وَ الْكَلْبِ الْعَقُورِ.
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Al Madeyni, from Suleyman Bin Ja’far Al Ja’fary,
‘Rasool-Allah-saww forbade from killing five – the shrike (a bird), and ‘Al-Suwam’, and the hoopoe, and the bee, and the ant, and the frog; and he-saww instructed with killing five – the crow, and the kite (a bird), and the snake, and the scorpion, and the mordacious dog’’.[144]
20- الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ: بَيْنَمَا نَحْنُ قُعُودٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ مَرَّ بِنَا رَجُلٌ بِيَدِهِ خُطَّافٌ مَذْبُوحٌ فَوَثَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع حَتَّى أَخَذَهُ مِنْ يَدِهِ ثُمَّ دَحَى بِهِ الْأَرْضَ ثُمَّ قَالَ أَ عَالِمُكُمْ أَمَرَكُمْ بِهَذَا أَمْ فَقِيهُكُمْ
(The book) ‘Al Khisaal’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Al-Hassan Bin Ziyad, from Dawood Bin Kaseer Al Raqy who said,
‘While we were seated in the presence of Abu Abdullah-asws when a man passed by us. There was a slaughtered a swallow. Abu Abdullah-asws leapt up to him until he seized it from his hand. Then he-asws swept the earth for it (to bury it), then said: ‘Has your scholar instructed you all with this, or was it your jurists?
لَقَدْ أَخْبَرَنِي أَبِي عَنْ جَدِّي ع أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ سِتَّةٍ النَّحْلَةِ وَ النَّمْلَةِ وَ الضِّفْدِعِ وَ الصُّرَدِ وَ الْهُدْهُدِ وَ الْخُطَّافِ
My-asws father-asws informed me-asws from my-asws grandfather-asws that Rasool-Allah-saww had forbidden from killing six – the bee, and the ant, and the frog, and the shrike, and the hoopoe, and the swallow.
فَأَمَّا النَّحْلَةُ فَإِنَّهَا تَأْكُلُ طَيِّباً وَ تَضَعُ طَيِّباً وَ هِيَ الَّتِي أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا لَيْسَتْ مِنَ الْجِنِّ وَ لَا مِنَ الْإِنْسِ
As for the bee, it eats good, and gives birth to good, and it is which Allah-azwj Mighty and Majestic had Revealed to. It is neither from the Jinn nor from the humans.
وَ أَمَّا النَّمْلَةُ فَإِنَّهُمْ قُحِطُوا عَلَى عَهْدِ سُلَيْمَانَ بْنِ دَاوُدَ ع فَخَرَجُوا يَسْتَسْقُونَ فَإِذَا هُمْ بِنَمْلَةٍ قَائِمَةٍ عَلَى رِجْلَيْهَا مَادَّةٍ يَدَهَا إِلَى السَّمَاءِ وَ هِيَ تَقُولُ اللَّهُمَّ إِنَّا خَلْقٌ مِنْ خَلْقِكَ لَا غِنَى بِنَا عَنْ فَضْلِكَ فَارْزُقْنَا مِنْ عِنْدِكَ وَ لَا تُؤَاخِذْنَا بِذُنُوبِ سُفَهَاءِ وُلْدِ آدَمَ
And as for the ant, there was a drought in the era of Suleyman Bin Dawood-as. So, they went out to pray for rain. There, they came across an ant standing upon its legs, extending its hands towards the sky, and it was saying, ‘O Allah-azwj! I am a creature from Your-azwj creatures. There is no needlessness with us from Your-azwj Grace, so Grace us from Your-azwj Presence and do not Seize us for the sins of the foolish ones of the children of Adam-as!’
فَقَالَ لَهُمْ سُلَيْمَانُ ارْجِعُوا إِلَى مَنَازِلِكُمْ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ سَقَاكُمْ بِدُعَاءِ غَيْرِكُمْ
Suleyman-as said to them: ‘Return to your homes, for Allah-azwj Blessed and Exalted will be Quenching you due to the supplication of others!’
وَ أَمَّا الضِّفْدِعُ فَإِنَّهُ لَمَّا أُضْرِمَتِ النَّارُ عَلَى إِبْرَاهِيمَ ع شَكَتْ هَوَامُّ الْأَرْضِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ اسْتَأْذَنَتْهُ أَنْ تَصُبَّ عَلَيْهَا الْمَاءَ فَلَمْ يَأْذَنِ اللَّهُ عَزَّ وَ جَلَّ لِشَيْءٍ مِنْهَا إِلَّا لِلضِّفْدِعِ فَاحْتَرَقَ مِنْهُ الثُّلُثَانِ وَ بَقِيَ مِنْهُ الثُّلُثُ
And as for the frog, when the fire was ignited upon Ibrahim-as, the vermin of the earth complained to Allah-azwj Mighty and Majestic, and sought His-azwj Permission to pour the water upon it. But Allah-azwj Mighty and Majestic did not Permit them for anything from it, except for the frog. So, two-thirds of it was burned and the third remained from it.
وَ أَمَّا الْهُدْهُدُ فَإِنَّهُ كَانَ دَلِيلَ سُلَيْمَانَ ع إِلَى مُلْكِ بِلْقِيسَ وَ أَمَّا الصُّرَدُ فَإِنَّهُ كَانَ دَلِيلَ آدَمَ ع مِنْ بِلَادِ سَرَانْدِيبَ إِلَى بِلَادِ جُدَّةَ شَهْراً
And as for the hoopoe, it had pointed Suleyman-as to the kingdom of Bilqees. And as for the shrike, it had pointed Adam-as from the city of Sarandeep to the city of Juddah for a month.
وَ أَمَّا الْخُطَّافُ فَإِنَّ دَوَرَانَهُ فِي السَّمَاءِ أَسَفاً لِمَا فُعِلَ بِأَهْلِ بَيْتِ مُحَمَّدٍ ص وَ تَسْبِيحُهُ قِرَاءَةُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَ لَا تَرَوْنَهُ وَ هُوَ يَقُولُ وَ لَا الضَّالِّينَ.
And as for the swallow, it’s circling is in the sky in regret at what had been done with People-asws of the Household of Muhammad-saww, and it’s glorification is, ‘All Praise is for Allah the Lord of the Worlds [1:2]’. Are you not seeing it, and it is saying, ‘nor of the straying ones [1:7]’’.[145]
21- الْعِلَلُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْمُرَادِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع نُهِيَ عَنْ أَكْلِ الصُّرَدِ وَ الْخُطَّافِ.
(The books) ‘Al Ilal’, and ‘Al Uyoun’ – from Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Hamdany, from Al-Hassan bin Al Qasim, from Ali Bin Ibrahim Al Mualla, from Muhammad Bin Khalid, from Abdullah Bin Bakr Al Murady,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws had forbidden from eating the shrike and the swallow.[146]
22- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ التَّمِيمِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قَتَلَ حَيَّةً قَتَلَ كَافِراً.
(The book) ‘Al Uyoun – from Muhammad Bin Umar Al Jiaby, from Al-Hassan Bin Abdullah Al Tameemi, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who kills a snake has killed a Kafir’’.[147]
23- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ قَالَ: سُئِلَ أَبُو الْحَسَنِ ع عَنْ رَجُلٍ يَقْتُلُ الْحَيَّةَ وَ قَالَ لَهُ السَّائِلُ إِنَّهُ قَدْ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ تَرَكَهَا تَخَوُّفاً مِنْ تَبِعَتِهَا فَلَيْسَ مِنِّي
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Fazalat Bin Aban who said,
‘Abu Al-Hassan-asws was asked about a man who killed a snake, and the questioner said to him‑asws, ‘It has reached us that Rasool-Allah-saww said: ‘One who leaves it fearing from it’s consequences, he isn’t from me-saww’’.
قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ تَرَكَهَا تَخَوُّفاً مِنْ تَبِعَتِهَا فَلَيْسَ مِنِّي فَإِنَّهَا حَيَّةٌ لَا تَطْلُبُكَ فَلَا بَأْسَ بِتَرْكِهَا.
He-asws said: ‘Rasool-Allah-saww said: ‘One who leaves it fearing from its consequence, he isn’t from me-saww. If it is a snake not seeking you, there is no problem with leaving it’’.[148]
24- مَجَالِسُ الصَّدُوقِ، وَ الْفَقِيهُ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يُحْرَقَ شَيْءٌ مِنَ الْحَيَوَانِ بِالنَّارِ وَ نَهَى عَنْ قَتْلِ النَّحْلِ.
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Faqeeh’ –
‘Among the forbiddances of the Prophet-saww, he-saww had forbidden from burning anything from the animals with the fire, and he-saww forbade from killing the bee’’.[149]
25- ثَوَابُ الْأَعْمَالِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ امْرَأَةً عُذِّبَتْ فِي هِرَّةٍ رَبَطَتْهَا حَتَّى مَاتَتْ عَطَشاً.
(The book) ‘Sawaab Al Amaal’ – from Ja’far Bin Muhammad Bin Masrour, from Al Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘A woman was being tormented (in the Fire) regarding a cat she had tied up until it died of thirst’’.[150]
26- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ.
(The book) ‘Al Mahasin’ – From Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww sent me to Al Medina. He-saww said: ‘Do not leave any image (of worship) except erase it, nor any grave except even it, nor any dog except kill it!’’[151]
27- السَّرَائِرُ، مِنْ كِتَابِ أَبَانِ بْنِ تَغْلِبَ عَنِ الْقَاسِمِ بْنِ عود [عُرْوَةَ] الْبَغْدَادِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي قَتْلِ الذَّرِّ قَالَ اقْتُلْهُنَّ آذَتْكَ أَوْ لَمْ تُؤْذِكَ.
(The book) ‘Al Saraair’ – From the book of Aban Bin Taglib, from Al Qasim Bin Urwah Al Baghdady, from Ubeyd Bin Zurara who said,
‘I said to Abu Abdullah-asws, ‘What are you saying regarding killing the tiny insects?’ He-asws said: ‘Kill them whether they bother you or not bother you’’.[152]
28- وَ مِنْهُ، عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ مُحَمَّدِ بْنِ غَالِبٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا بَأْسَ بِقَتْلِ النَّمْلِ آذَتْكَ أَوْ لَمْ تُؤْذِكَ.
And from him, from Aban Bin Taglib, from Muhammad Bin Ghalib, from Muhammad Al Halby, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘There is no problem in killing the ants, whether they bother you or no bother you’’.[153]
29- الْمَكَارِمُ، مِنْ كِتَابِ الْمَحَاسِنِ عَنِ الصَّادِقِ ع قَالَ: أَقْذَرُ الذُّنُوبِ ثَلَاثَةٌ قَتْلُ الْبَهِيمَةِ وَ حَبْسُ مَهْرِ الْمَرْأَةِ وَ مَنْعُ الْأَجِيرِ أَجْرَهُ.
(The book) ‘Al Mukarim – from the book ‘Al Mahasin’,
‘From Al-Sadiq-asws having said: ‘Filthiest of the sins are three – killing the animal, and withholding the dowry of the woman, and preventing employee of his wages’’.[154]
30- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: مَرَّ رَسُولُ اللَّهِ ص عَلَى قَوْمٍ نَصَبُوا دَجَاجَةً حَيَّةً وَ هُمْ يَرْمُونَهَا بِالنَّبْلِ فَقَالَ مَنْ هَؤُلَاءِ لَعَنَهُمُ اللَّهُ.
(The book) ‘Nawadir’ of Al rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww passed by a group who had set up a live chicken and they were shooting arrows at it. He-saww said: ‘Who are they? May Allah-azwj Curse them!’’[155]
31 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ فِي النَّارِ صَاحِبَ الْهِرَّةِ تَنْهَشُهَا مُقْبِلَةً وَ مُدْبِرَةً كَانَتْ أَوْثَقَتْهَا وَ لَمْ تَكُنْ تُطْعِمُهَا وَ لَا تُرْسِلُهَا تَأْكُلُ مِنْ خِشَاشَةِ الْأَرْضِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘I-saww saw in the Fire an owner of a cat, being snapped in front and back. (In the world) he had tied it and did not happen to feed it nor sent it to eat from the insects of the earth’’.[156]
32- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَنْ قَتْلِ الْحَيَّاتِ قَالَ خُلِقَتْ هِيَ وَ الْإِنْسَانُ كُلُّ وَاحِدٍ مِنْهُمَا عَدُوٌّ لِصَاحِبِهِ إِنْ رَآهَا أَفْزَعَتْهُ وَ إِنْ لَذَعَتْهُ أَوْجَعَتْهُ فَاقْتُلْهَا حَيْثُ وَجَدْتَهَا.
(The non-Shia) book ‘Al Durr Al Mansour’ – from Ibn Abbas who said,
‘Rasool-Allah-saww was asked about killing the snake. He-saww said: ‘It and the human being, each one of them was Created as enemies to each other. If he sees it, it alarms him, and if it stings him, pains him. So, kill it wherever you find it’’.[157]
33- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ الْبَصَرَ النَّافِذَ عِنْدَ مَجِيءِ الشَّهَوَاتِ وَ الْعَقْلَ الْكَامِلَ عِنْدَ نُزُولِ الشُّبُهَاتِ وَ يُحِبُّ السَّمَاحَةَ وَ لَوْ عَلَى تَمَرَاتٍ وَ يُحِبُّ الشَّجَاعَةَ وَ لَوْ عَلَى قَتْلِ حَيَّةٍ.
Al Shihaab –
‘Rasool-Allah-saww said: ‘Allah-azwj Loves the piercing insight when the lustful desires come, and the perfect intellect at the descent of the doubts, and Loves the generousity, and even if it were upon dates, and Loves the bravery, and even if it is upon killing a snake’’.[158]
وَ رُوِيَ عَنْهُ ص اقْتُلُوا الْأَبْتَرَ وَ ذو [ذَا] الطُّفْيَتَيْنِ.
And it is reported from him-saww: ‘Kill the short-tailed on and the one with two lines on it’s back’’.[159]
وَ قَالَ ع مَنْ تَرَكَ الْحَيَّاتِ مَخَافَةَ طَلَبِهِنَّ فَلَيْسَ مِنَّا.
And he-asws said: ‘One who leaves the snake fearing their pursuit, he isn’t from us-asws’’.[160]
وَ قَالَ ص اقْتُلُوا الْحَيَّاتِ فَمَنْ خَافَ إِثَارَهُنَّ فَلَيْسَ مِنَّا.
And he-saww said: ‘Kill the snake. The one who fears their retaliation (consequences), he isn’t from us‑saww’’.
وَ سُئِلَ عَنْ حَيَّاتِ الْبُيُوتِ فَقَالَ ص إِذَا رَأَيْتُمْ شَيْئاً فِي مَسَاكِنِكُمْ فَقُولُوا أَنْشُدُكُمُ الْعَهْدَ الَّذِي أَخَذَ عَلَيْكُمْ نُوحٌ ع أَنْشُدُكُمُ الْعَهْدَ الَّذِي أَخَذَ عَلَيْكُمْ سُلَيْمَانُ ع أَنْ تُؤْذُونَا فَإِنْ عُدْنَ فَاقْتُلُوهُنَّ.
And he-saww was asked about snakes of the houses. He-saww said: ‘Whenever you see something in your dwellings, then say, ‘I adjure you the pact which Noah-as had taken upon you! I adjure you the pact which Suleyman-as had taken upon you from harming us!’ If they return, kill them!’’[161]
قَالَ ص مَنْ تَرَكَ قَتْلَ الْحَيَّةِ خَشْيَةَ النَّارِ فَقَدْ كَفَرَ.
He-saww said: ‘One who leaves kill the snake fearing the Fire, so he has committed Kufr’’.[162]
34- الشِّهَابُ، عَنِ النَّبِيِّ ص قَالَ: مَنْ قَتَلَ عُصْفُوراً عَبَثاً جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ صُرَاخٌ حَوْلَ الْعَرْشِ يَقُولُ رَبِّ سَلْ هَذَا فِيمَ قَتَلَنِي مِنْ غَيْرِ مَنْفَعَةٍ.
Al Shihab –
‘From the Prophet-saww having said: ‘One who kills a sparrow in vain would come on the Day of Qiyamah and there will be shouting for him around the Throne saying, ‘Lord-azwj! Ask this one, regarding what did he kill me from without any benefit?’’[163]
35- الدُّرُّ الْمَنْثُورُ، عَنْ خَالِدٍ قَالَ: لَمَّا حَمَلَ نُوحٌ فِي السَّفِينَةِ مَا حَمَلَ جَاءَتِ الْعَقْرَبُ فَقَالَتْ يَا نَبِيَّ اللَّهِ أَدْخِلْنِي مَعَكَ قَالَ لَا أَنْتَ تَلْذَعِينَ النَّاسَ وَ تُؤْذِينَهُمْ قَالَتْ لَا احْمِلْنِي مَعَكَ فَلَكَ اللَّهُ عَلَيَّ أَنْ لَا أَلْذَعَ مَنْ يُصَلِّي عَلَيْكَ تِلْكَ اللَّيْلَةَ.
(The non-Shia book) ‘Al Durr Al Mansour’ – from Khalid who said,
‘When Noah-as carried in the ship what he-as carried, the scorpion came. It said, ‘O Prophet‑saww of Allah-azwj! Include me with you-as’’. He-as said: ‘No! You sting the people and harm them’. It said, ‘No, carry me with you-as! For you-as is Allah-azwj upon me that I will not sting the one who sends Salawaat upon you-as on that night’’.[164] (From a non-Shia source)
36- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ وَ سُئِلَ عَنْ قَتْلِ الْحَيَّاتِ وَ النَّمْلِ فِي الدُّورِ إِذَا آذَيْنَ قَالَ لَا بَأْسَ بِقَتْلِهِنَّ وَ إِحْرَاقِهِنَّ إِذَا آذَيْنَ وَ لَكِنْ لَا تَقْتُلُوا مِنَ الْحَيَّاتِ عَوَامِرَ الْبُيُوتِ
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,
‘I heard Ja’far Bin Muhammad-asws saying, and he-asws had been asked about killing the snake, and the ant in the house, when they are bothering. He-asws said: ‘There is no problem with killing them, and burning them when they are harming, but do not kill from the snakes, the long-life of the house (white)’.
ثُمَّ قَالَ إِنَّ شَابّاً مِنَ الْأَنْصَارِ خَرَجَ مَعَ رَسُولِ اللَّهِ ص يَوْمَ أُحُدٍ وَ كَانَتْ لَهُ امْرَأَةٌ حَسْنَاءُ فَغَابَ فَرَجَعَ فَإِذَا هُوَ بِامْرَأَتِهِ تَطْلُعُ مِنَ الْبَابِ فَلَمَّا رَآهَا أَشَارَ إِلَيْهَا بِالرُّمْحِ فَقَالَتْ لَهُ لَا تَفْعَلْ وَ لَكِنِ ادْخُلْ فَانْظُرْ مَا فِي بَيْتِكَ
Then he-asws said: ‘A youth from the Helpers went out with Rasool-Allah-saww on the day of (battle of) Ohad, and there was a beautiful wife for him. He was absent (for a time), then returned, and there he was with his wife coming out from the door. When he saw her, he indicated to her with the spear. She said to him, ‘Do not do it, but enter and look at what is in your house!’
فَدَخَلَ فَإِذَا هُوَ بِحَيَّةٍ مُطَوَّقَةٍ عَلَى فِرَاشِهِ فَقَالَتِ الْمَرْأَةُ لِزَوْجِهَا هَذَا الَّذِي أَخْرَجَنِي فَطَعَنَ الْحَيَّةَ فِي رَأْسِهَا ثُمَّ عَلَّقَهَا فَجَعَلَ يَنْظُرُ إِلَيْهَا وَ هِيَ تَضْطَرِبُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ سَقَطَ فَانْدَقَّتْ عُنُقُهُ فَأُخْبِرَ رَسُولُ اللَّهِ ص فَنَهَى يَوْمَئِذٍ عَنْ قَتْلِهَا
He entered, and there was a snake curled up on his bed. The wife said to her husband, ‘This is which made me come out’. He stabbed the snake in its head, then threw it away. He went to look at it and it was restless. While he was like that when he fell down and injured his neck. He informed Rasool-Allah-saww, and on that day he-saww forbade from killing it.
وَ أَمَّا مَنْ قَالَ مَنْ تَرَكَهُنَّ مَخَافَةَ تَبِعَتِهِنَّ فَلَيْسَ مِنَّا لِمَا سِوَى ذَلِكَ
And as for the one who said (that he-saww said: ‘One who leaves them fearing their consequences, he isn’t from us-saww’, is for what is besides that.
فَأَمَّا عُمَّارُ الدَّارِ فَلَا تُهَاجُ لِنَهْيِ رَسُولِ اللَّهِ ص عَنْ قَتْلِهِنَّ يَوْمَئِذٍ.
As for the long-life ones of the house (white), do not agitate due to the forbiddance by Rasool-Allah-saww from killing them on that day’’.[165]
37- النَّجَاشِيُّ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ يُوسُفَ الْجُعْفِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ الْحَكَمِ الرَّافِعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ عَنْ أَبِي رَافِعٍ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ نَائِمٌ أَوْ يُوحَى إِلَيْهِ وَ إِذَا حَيَّةٌ فِي جَانِبِ الْبَيْتِ إِلَى أَنْ قَالَ فَاسْتَيْقَظَ فَأَخْبَرْتُهُ خَبَرَ الْحَيَّةِ فَقَالَ اقْتُلْهَا فَقَتَلْتُهَا الْخَبَرَ.
Al Najjashy – from Muhammad Bin Ja’far, from Ahmad Bin Muhammad Bin saeed, from Ahmad Bin Yusuf Al Ju’fy, from Ali Bin Al Husayn, from Ismail Bin Muhammad Bin Abdullah, from ismail Bin Al Hakam Al Raife, from Abdullah Bin Abdullah Bin Abu Rafie, from his father, from Abu Rafie who said,
‘I entered to see Rasool-Allah-saww and he-saww was asleep, or it was being Revealed to him‑saww, and there was a snake in a side of the house’ – up to he said, ‘He-saww woke up and I informed him-saww the news of the snake. He-saww said: ‘Kill it!’ So I killed it’ – the Hadeeth’’.[166]
38- تُحَفُ الْعُقُولِ، عَنِ النَّبِيِّ ص فِي وَصِيَّتِهِ لِعَلِيٍّ ع قَالَ إِذَا رَأَيْتَ حَيَّةً فِي رَحْلِكَ فَلَا تَقْتُلْهَا حَتَّى تُحَرِّجَ عَلَيْهَا ثَلَاثاً فَإِنْ رَأَيْتَهَا الرَّابِعَةَ فَاقْتُلْهَا فَإِنَّهَا كَافِرَةٌ يَا عَلِيُّ إِذَا رَأَيْتَ حَيَّةً فِي طَرِيقٍ فَاقْتُلْهَا فَإِنِّي اشْتَرَطْتُ عَلَى الْجِنِّ أَنْ لَا يَظْهَرُوا فِي صُورَةِ الْحَيَّاتِ.
(The book) ‘Tuhaf Al Uqool’ –
‘From the Prophet-saww in his-saww bequest to Ali-asws, said: ‘Whenever you-asws see a snake in your luggage, do not kill it until you refrain from it for three (days). If you see it on the fourth, then kill it, for it is a Kafir. O Ali-asws! When you-asws see a snake in the road, then kill it for I-saww have stipulated upon the Jinn that they will not be appearing in the image of the snakes’’.[167]
39- الدُّرُّ الْمَنْثُورُ، عَنْ جُوَيْرِيَةَ بْنِ أَسْمَاءَ عَنْ عَمِّهِ قَالَ: حَجَجْتُ مَعَ قَوْمٍ فَنَزَلْنَا مَنْزِلًا وَ مَعَنَا امْرَأَةٌ فَنَامَتْ وَ انْتَبَهَتْ وَ حَيَّةٌ مُتَطَوِّقَةٌ عَلَيْهَا جَمَعَتْ رَأْسَهَا مَعَ ذَنَبِهَا بَيْنَ ثَدْيَيْهَا فَهَالَنَا ذَلِكَ وَ ارْتَحَلْنَا فَلَمْ تَزَلْ مُتَطَوِّقَةً عَلَيْهَا لَا تَضُرُّهَا شَيْئاً حَتَّى دَخَلْنَا أَنْصَابَ الْحَرَمِ فَانْسَابَتْ
(The non-Shia book) ‘Al Durr Al Mansour’ – from Juweyriya Bin Asma, from his uncle who said,
‘I went to Hajj with a group. We descended at a stop and with us was a woman. She went to sleep and woke up suddenly and there was a snake slithering upon her. She gathered it’s head with its tail between her breasts. That terrified us and we departed. It did not cease to slither upon her, not harming her of anything, until we entered the permitter of the Sanctuary. She walked hastily.
فَدَخَلْنَا مَكَّةَ فَقَضَيْنَا نُسُكَنَا وَ انْصَرَفْنَا حَتَّى إِذَا كُنَّا بِالْمَكَانِ الَّذِي تَطَوَّقَتْ عَلَيْهَا فِيهِ الْحَيَّةُ وَ هُوَ الْمَنْزِلُ الَّذِي نَزَلْنَا فِيهِ فَنَامَتْ فَاسْتَيْقَظَتْ وَ الْحَيَّةُ مُتَطَوِّقَةً عَلَيْهَا ثُمَّ صَفَرَتِ الْحَيَّةُ فَإِذَا بِالْوَادِي يَسِيلُ عَلَيْنَا حَيَّاتٌ فَنَهَشَتْهَا حَتَّى بَقِيَتْ عِظَاماً
We entered Makkah and fulfilled our rituals, and we left until when we were in the place in which the snake had (first) slithered upon her. She went to sleep and woke up suddenly, and the snake was slithering upon her. Then the snake whistled (hissed), and behold, the valley was flowing upon us with snakes. They gnawed at her until she remained as bones.
فَقُلْتُ لِلَّتِي كَانَتِ الْجَارِيَةُ لَهَا وَيْحَكِ أَخْبِرِينَا عَنْ هَذِهِ الْمَرْأَةِ قَالَتْ بَغَتْ ثَلَاثَ مَرَّاتٍ كُلَّ مَرَّةٍ تَلِدُ وَلَداً فَإِذَا وَضَعَتْهُ سَجَّرَتِ التَّنُّورَ فَأَلْقَتْهُ فِيهِ.
I said to the one who was a neighbour of hers, ‘Woe be unto you! Inform us about this woman!’ She said, ‘She has been immoral three times, each time she begot a child. So whenever she gave birth, she ignited the oven and threw it into it’’.[168]
40- الْخَرَائِجُ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ع أَنَّ عُصْفُوراً وَقَعَ بَيْنَ يَدَيْهِ وَ جَعَلَ يَصِيحُ وَ يَضْطَرِبُ فَقَالَ أَ تَدْرِي مَا يَقُولُ فَقُلْتُ لَا
(The book) ‘Al Kharaij – from Suleyman Al Ja’fary,
‘From Al-Reza-asws – a sparrow fell (landed) in front of him-asws and went on to shout and be restless. He-asws said: ‘Do you know what it is saying?’ I said, ‘No’.
فَقَالَ قَالَ لِي إِنَّ حَيَّةً تُرِيدُ أَنْ تَأْكُلَ فِرَاخِي فِي الْبَيْتِ فَقُمْ وَ خُذْ تِلْكَ النِّسْعَةَ وَ ادْخُلِ الْبَيْتَ وَ اقْتُلِ الْحَيَّةَ فَقُمْتُ وَ أَخَذْتُ النِّسْعَةَ وَ دَخَلْتُ الْبَيْتَ وَ إِذَا حَيَّةٌ تَجُولُ فِي الْبَيْتِ فَقَتَلْتُهَا.
He-asws said: ‘It said to me-asws, ‘A snake is intending to each my chicks in the room’, so stand and take that thick rope and enter the room and kill the snake!’ So, I arose and grabbed the thick rope and entered the room, and there was a snake roaming in the room, so I killed it’’.[169]
41- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: إِنَّ الْعَقْرَبَ لَذَعَتْ رَسُولَ اللَّهِ ص فَقَالَ لَعَنَكِ اللَّهُ فَمَا تُبَالِينَ مُؤْمِناً آذَيْتِ أَمْ كَافِراً ثُمَّ دَعَا بِالْمِلْحِ فَدَلَكَهُ فَهَدَأَتْ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,
‘The scorpion stung Rasool-Allah-saww. He-saww said: ‘May Allah-azwj Curse you! You don’t care whether you are hurting a Momin or a Kafir!’ Then he-saww called for the salt and massaged it, and it (sore) calmed down’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا بَغَوْا مَعَهُ دِرْيَاقاً.
Then Abu Ja’far-asws said: ‘Had the people known what is in the salt, they would not seek any (other antidote) with it’’.[170]
42- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ عَمْرِو بْنِ إِبْرَاهِيمَ جَمِيعاً عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَذَعَتْ رَسُولَ اللَّهِ ص عَقْرَبٌ فَنَفَضَهَا وَ قَالَ لَعَنَكِ اللَّهُ فَمَا يَسْلَمُ مِنْكِ مُؤْمِنٌ وَ لَا كَافِرٌ
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from his father, and Amro Bin Ibrahim, altogether from Khalaf Bin Hammad, from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws having said: ‘A scorpion stung Rasool-Allah-saww, so he-saww shook it off and said: ‘May Allah-azwj Curse you! Neither a Momin nor a Kafir is safe from you’.
ثُمَّ دَعَا بِمِلْحٍ فَوَضَعَهُ عَلَى مَوْضِعِ اللَّذْعَةِ ثُمَّ عَصَرَهُ بِإِبْهَامِهِ حَتَّى ذَابَ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا احْتَاجُوا مَعَهُ إِلَى تِرْيَاقٍ.
Then he-saww called for salt and placed it upon the place of the sting. They he-saww squeezed it with his-saww thumb until it had melted, then said: ‘Had the people known what is in the salt, they would not be needy with it to any (other) antidote’’.[171]
43 – فِي الصَّحِيحَيْنِ أَنَّ النَّبِيَّ ص قَالَ: اقْتُلُوهُمَا فَإِنَّهُمَا يَلْتَمِسَانِ الْبَصَرَ وَ يَسْتَسْقِطَانِ الْحَبَالَى.
In the two ‘Saheeh’ (Bukhari and Muslim) –
‘The Prophet-saww said: ‘Kill them both, for these (snake and scorpion) seek (harm) the sight and cause the miscarriages’’.[172] (From a non-Shia source)
وَ فِي مُسْنَدِ أَحْمَدَ عَنِ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ حَيَّةً فَكَأَنَّمَا قَتَلَ رَجُلًا مُشْرِكاً بِاللَّهِ وَ مَنْ تَرَكَ حَيَّةً مَخَافَةَ عَاقِبَتِهَا فَلَيْسَ مِنَّا.
And in (the book) ‘Musnad’ of Ahmad, from Ibn Masoud,
‘The Prophet-saww said: ‘One who kills a snake, so he has rather killed a man associating with Allah-azwj, and one who leaves a snake fearing it’s consequences, he isn’t from us-saww’’.[173] (From a non-Shia source)
و أما الحيات التي في البيوت فلا تقتل حتى تنذر ثلاثة أيام لِقَوْلِهِ ص إِنَّ بِالْمَدِينَةِ جِنّاً قَدْ أَسْلَمُوا فَإِذَا رَأَيْتُمْ مِنْهَا شَيْئاً فَآذِنُوهُ ثَلَاثَةَ أَيَّامٍ.
And as for the snake which are in the houses, so do not kill until you wait for three days due to his-saww words: ‘In Al Medina there are Jinn who have become Muslims. So when you see something from these, then allow (respite) it for three days’’.[174] (From a non-Shia source)
رَوَى مُسْلِمٌ وَ مَالِكٌ فِي آخِرِ الْمُوَطَّإِ وَ غَيْرُهُمَا عَنْ أَبِي السَّائِبِ مَوْلَى هِشَامِ بْنِ زُهْرَةَ أَنَّهُ قَالَ: دَخَلْتُ عَلَى أَبِي سَعِيدٍ الْخُدْرِيِّ فِي بَيْتِهِ فَوَجَدْتُهُ يُصَلِّي فَجَلَسْتُ أَنْتَظِرُ فَرَاغَهُ فَسَمِعْتُ حَرَكَةً تَحْتَ السَّرِيرِ فِي نَاحِيَةِ الْبَيْتِ فَالْتَفَتُّ فَإِذَا حَيَّةٌ فَوَثَبْتُ لِأَقْتُلَهَا فَأَشَارَ إِلَيَّ أَنِ اجْلِسْ فَجَلَسْتُ
It is reported by Muslim, and Malik, in the end of ‘Al Muwatta’, and others from Abu Al Saib, slave of Hisham Bin Zuhra who said,
‘I entered to see Abu Saeed Al Khudry in his house. I found him praying Salat, so I sat down awaiting his being free. I heard a movement under the bed in a corner of the room. I turned and there was a snake. So I leapt in order to kill it. He gestured to me to sit down. So, I sat down.
فَلَمَّا انْصَرَفَ مِنْ صَلَاتِهِ أَشَارَ إِلَى بَيْتٍ فِي الدَّارِ فَقَالَ أَ تَرَى هَذَا الْبَيْتَ قُلْتُ نَعَمْ قَالَ كَانَ فِيهِ فَتًى مِنَّا حَدِيثُ عَهْدٍ بِعُرْسٍ فَخَرَجْنَا مَعَ رَسُولِ اللَّهِ ص إِلَى الْخَنْدَقِ وَ كَانَ ذَلِكَ الْفَتَى يَسْتَأْذِنُ عَلَى رَسُولِ اللَّهِ ص عِنْدَ انْتِصَافِ النَّهَارِ وَ يَرْجِعُ إِلَى أَهْلِهِ
When he was free from his Salat, he indicated to a room in the house. He said, ‘Do you see this room?’ I said, ‘Yes’. He said, ‘There used to be a youth from us in it, newly married. We went out with Rasool-Allah-saww to (battle of) Al-Khandaq, and that youth used to seek permission from Rasool-Allah-saww in the middle of the day and return to his wife.
فَاسْتَأْذَنَهُ يَوْماً فَقَالَ لَهُ ص خُذْ عَلَيْكَ سِلَاحَكَ فَإِنِّي أَخْشَى عَلَيْكَ بَنِي قُرَيْظَةَ فَأَخَذَ الْفَتَى سِلَاحَهُ ثُمَّ رَجَعَ إِلَى أَهْلِهِ فَوَجَدَ امْرَأَتَهُ بَيْنَ الْبَابَيْنِ قَائِمَةً فَأَهْوَى إِلَيْهَا بِالرُّمْحِ لِيَطْعَنَهَا بِهِ وَ قَدْ أَصَابَتْهُ غَيْرُهُ
One day he-saww permitted him. He-saww said to him: ‘Take your weapon to you, for I-saww fear upon you the clan of Qureyza’. So the youth took his weapon, then returned to his wife. He found his wife standing between the two doors. He gestured to her with the speak in order to stab her with it (for having come out from the house), and the self-esteem (pride) had hit him.
فَقَالَتِ اكْفُفْ عَلَيْكَ رُمْحَكَ وَ ادْخُلِ الْبَيْتَ حَتَّى تَنْظُرَ مَا الَّذِي أَخْرَجَنِي
She said, ‘Restrain your spear to you and enter the house until you look at what is that which brought me out!’
فَدَخَلَ فَإِذَا هُوَ بِحَيَّةٍ عَظِيمَةٍ مُطَوِّقَةٍ عَلَى الْفِرَاشِ فَأَهْوَى إِلَيْهَا بِالرُّمْحِ فَانْتَظَمَهَا بِهِ ثُمَّ خَرَجَ فَوَكَزَهُ فِي الدَّارِ فَاضْطَرَبَتْ عَلَيْهِ وَ خَرَّ الْفَتَى مَيِّتاً فَمَا يُدْرَى أَيُّهُمَا كَانَ أَسْرَعَ مَوْتاً الْحَيَّةُ أَمِ الْفَتَى
He entered, and there was a large snake folded upon the bed. He swooped to it with the spear and stabbed it with it, then he took it out and it bit him in the room. It was restless and the youth fell down dead. It is not known which of the two were quicker in dying, the snake or the youth’.
قَالَ فَجِئْنَا النَّبِيَّ ص فَأَخْبَرْنَاهُ بِذَلِكَ وَ قُلْنَا ادعوا [ادْعُ] اللَّهَ تَعَالَى أَنْ يُحْيِيَهُ فَقَالَ اسْتَغْفِرُوا لِصَاحِبِكُمْ
He said, ‘We came to the Prophet-saww and informed him-saww with that, and we said, ‘Supplicate to Allah-azwj the Exalted to Revive him!’ He-saww said: ‘Seek Forgiveness for your companion’.
ثُمَّ قَالَ إِنَّ بِالْمَدِينَةِ جِنّاً قَدْ أَسْلَمُوا فَإِذَا رَأَيْتُمْ مِنْهَا شَيْئاً فَآذِنُوهُ ثَلَاثَةَ أَيَّامٍ فَإِنْ بَدَا لَكُمْ بَعْدَ ذَلِكَ فَاقْتُلُوهُ فَإِنَّمَا هُوَ شَيْطَانٌ.
Then he-saww said: ‘In Al Medina there are Jinn who have become Muslims. So whenever you see something from these, then allow (respite) for three days. If there is a change of mid for you after that, then kill it, for rather it is a Satan-la’’.[175] (From a non-Shia source)
وَ فِي أُسْدِ الْغَابَةِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَتِ الْحَيَّةُ فِي الْمَسْكَنِ فَقُولُوا لَهَا إِنَّا نَسْأَلُكَ بِعَهْدِ نُوحٍ وَ بِعَهْدِ سُلَيْمَانَ ع لَا تُؤْذِينَا فَإِنْ عَادَتْ فَاقْتُلُوهَا.
And in (the book) ‘Usad Al Ghaba’ – from Abdul Rahman Bin Abu Layli, he said,
‘Rasool-Allah-saww said: ‘When the snake appears in the dwelling (house), then say to it, ‘We ask you with a pact of Noah-as and with a pact of Suleyman-as! Do not harm us’. If it returns, then kill it’’.[176] (From a non-Shia source)
وَ رُوِيَ عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ قَالَ: أَخَذَ النَّبِيُّ ص بِعِمَامَتِي مِنْ وَرَائِي وَ قَالَ يَا عِمْرَانُ إِنَّ اللَّهَ يُحِبُّ الْإِنْفَاقَ وَ يُبْغِضُ الْإِقْتَارَ فَأَنْفِقْ وَ أَطْعِمْ وَ لَا تُصَرْصِرْ فَيَعْسُرَ عَلَيْكَ الطَّلَبُ
And it is reported from Imran Bin Al Husayn who said,
‘The Prophet-saww grabbed hold of my turban from behind me and said: ‘O Imran! Allah-azwj Loves the spending and Hates the stinginess, so spend ad feed, and do not amass, the seeking would be difficult upon you.
وَ اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْبَصَرَ النَّافِذَ عِنْدَ هَجْمِ الشُّبُهَاتِ وَ الْعَقْلَ الْكَامِلَ عِنْدَ نُزُولِ الشَّهَوَاتِ وَ يُحِبُّ السَّمَاحَةَ وَ لَوْ عَلَى تَمَرَاتٍ وَ يُحِبُّ الشَّجَاعَةَ وَ لَوْ عَلَى قَتْلِ حَيَّةٍ.
Know that Allah-azwj Mighty and Majestic Loves the penetrating insight during attack of suspicions, and the perfect intellect during descent of the lustful desires and Loves the generousity and even if it be upon dates, and Loves the bravery, and even if it is upon killing a snake’’.[177] (From a non-Shia source)
وَ قَالَ فِي مَوْضِعٍ آخَرَ فِي الصَّحِيحَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ النَّبِيَّ ص قَالَ: لَعَنَ اللَّهُ مَنْ مَثَّلَ بِالْحَيَوَانِ.
And he said in another place in the two ‘Saheeh’ (Bukhari and Muslim), from Abdullah Bin Umar,
‘The Prophet-saww said: ‘May Allah-azwj Curse the one who tramples the animals’’.[178] (From a non-Shia source)
وَ فِي رِوَايَةٍ لَعَنَ اللَّهُ مَنِ اتَّخَذَ شَيْئاً فِيهِ الرُّوحُ غَرَضاً.
And in a report: ‘May Allah-azwj Curse the one taking (life of) something having the soul in it, for a purpose (like for the skins/leather etc.)’’.[179] (From a non-Shia source)
44- الْعُيُونُ، وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَأَلَ شَامِيٌّ أَمِيرَ الْمُؤْمِنِينَ ع كَمْ حَجَّ آدَمُ مِنْ حِجَّةٍ
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Muhammad Bin Umar Al Basry, from Muhammad Bin Abdullah Bin Jabalah, from Abdullah Bin Ahmad Bin Aamir, from his father,
‘From Al Reza-asws, from his-asws forefathers-asws having said: ‘A Syrian asked Amir Al-Momineen‑asws, ‘How many Hajj did Adam-as perform?’
فَقَالَ لَهُ سَبْعِينَ حِجَّةً مَاشِياً عَلَى قَدَمَيْهِ وَ أَوَّلُ حِجَّةٍ حَجَّهَا كَانَ مَعَهُ الصُّرَدُ يَدُلُّهُ عَلَى مَوَاضِعِ الْمَاءِ وَ خَرَجَ مَعَهُ مِنَ الْجَنَّةِ وَ قَدْ نُهِيَ عَنْ أَكْلِ الصُّرَدِ وَ الْخُطَّافِ
‘He-asws said: ‘There are seventy Hajj for him-as walking upon his-as feet, and the first Hajj he-as had performed, there was the shrike pointing him-as upon the places of water, and it had come out with him-as from the Paradise, and it is Prohibited from eating the shrike and the swallow’.
وَ سَأَلَهُ مَا بَالُهُ لَا يَمْشِي
And he asked him-as, ‘What is the matter it does not walk?’
قَالَ لِأَنَّهُ نَاحَ عَلَى بَيْتِ الْمَقْدِسِ فَطَافَ حَوْلَهُ أَرْبَعِينَ عَاماً يَبْكِي عَلَيْهِ وَ لَمْ يَزَلْ يَبْكِي مَعَ آدَمَ ع فَمِنْ هُنَاكَ سَكَنَ الْبُيُوتَ وَ مَعَهُ تِسْعُ آيَاتٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ مِمَّا كَانَ آدَمُ يَقْرَؤُهَا فِي الْجَنَّةِ وَ هِيَ مَعَهُ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Because it had lamented upon Bayt Al-Maqdis, so it circled around it for forty days crying upon it and did not cease crying with Adam-as. So, from then, it settled in the houses, and with it were nine Verses from the Book of Allah-azwj Mighty and majestic, from what Adam-as had been reciting in the Paradise, and these would be with it up to the Day of Qiyamah.
ثَلَاثُ آيَاتٍ مِنْ أَوَّلِ الْكَهْفِ وَ ثَلَاثُ آيَاتٍ مِنْ سُبْحَانَ وَ هِيَ فَإِذا قَرَأْتَ الْقُرْآنَ وَ ثَلَاثُ آيَاتٍ مِنْ يس وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا.
Three Verses from the beginning of (Surah) Al Kahf, and three Verses from (Surah) Subhan (Al Nahl), and it is: So whenever you recite the Quran, [16:98], and three Verses from (Surah) Yaseen: And We Made a barrier to be from their front and a barrier from their back, [36:9]’’.[180]
45- الْعُيُونُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: فِي جَنَاحِ كُلِّ هُدْهُدٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ مَكْتُوبٌ بِالسُّرْيَانِيَّةِ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ.
(The book) ‘Al Uyoun’ – From Abdullah Bin Muhammad Bin Abdul Wahab, from Mansour Bin Abdullah, from Al Munzir Bin Muhammad, from Al Husayn Bin Muhammad, from Sumeylan Bin Ja’far,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al Momineen-asws having said: ‘In a wing of every hoopoe Allah-azwj Mighty and Majestic has Created, it is written in Assyrian: ‘Progeny-asws of Muhammad-saww are the best of Created beings’’.[181]
46 الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ سَيْفٍ التَّمِيمِيِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص اسْتَوْصُوا بِالصَّائِيَاتِ خَيْراً يَعْنِي الْخُطَّافَ فَإِنَّهُ آنَسُ طَيْرِ النَّاسِ بِالنَّاسِ
(The book) ‘Al Basaair’ – from Ahmad Bin Muhammad, from Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Sayf Al Tameemy,
‘From Muhammad son of Ja’far-asws, from his father-asws having said: ‘Rasool-Allah-saww said: ‘Treat ‘Al-Saniyaat’ well, meaning the swallow (bird), for it is the most comforting of the birds to the people, with the people’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَ تَدْرُونَ مَا تَقُولُ الصَّائِيَةُ إِذَا تَرَنَّمَتْ تَقُولُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ حَتَّى تَقْرَأَ أُمَّ الْكِتَابِ فَإِذَا كَانَ فِي آخِرِ تَرَنُّمِهَا قَالَتْ وَ لَا الضَّالِّينَ.
Then Rasool-Allahsaww said: ‘Do you know what the swallow says when it chirps? It says, ‘In the Name of Allah the Beneficent, the Merciful [1:1] The Praise is for Allah the Lord of the Worlds [1:2], to the extent that it recites the Mother of the Book. So, when it would be at the end of its chirping, it says, ‘nor of the straying ones [1:7]’’.[182]
الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنِ الْجَامُورَانِيِ مِثْلَهُ وَ فِيهِ اسْتَوْصُوا بِالصَّئِينَاتِ وَ مَا تَقُولُ الصَّئِينَةُ إِذَا مَرَّتْ وَ تَرَنَّمَتْ وَ زَادَ فِي آخِرِهِ مَدَّ بِهَا رَسُولُ اللَّهِ ص وَ لَا الضَّالِّينَ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad and Ahmad Bin Abu Abdullah, altogether from Al Jamourany –
‘Similar to it, and in it: ‘‘Treat ‘Al-Saniyaat’ well, meaning the swallow (bird). And what does the swallow say when it passes by and sings?’’ – and there is an increase in it’s end: ‘Rasool-Allah-saww had extended (articulation of) ‘nor of the straying ones [1:7]’’.[183]
47- الْمُخْتَلَفُ، نَقْلًا مِنْ كِتَابِ عَمَّارِ بْنِ مُوسَى عَنِ الصَّادِقِ ع قَالَ: خُرْءُ الْخُطَّافِ لَا بَأْسَ بِهِ هُوَ مِمَّا يُؤْكَلُ لَحْمُهُ وَ لَكِنْ كُرِهَ أَكْلُهُ لِأَنَّهُ اسْتَجَارَ بِكَ وَ آوَى فِي مَنْزِلِكَ وَ كُلُّ شَيْءٍ يَسْتَجِيرُ بِكَ فَأَجِرْهُ.
(The book) ‘Al Mukhtalif’ – copied from the book of Ammar Bin Musa,
‘From Al-Sadiq-asws having said: ‘The dung of the swallow (house martin), there is no problem with it, it (swallow) is from what it’s meat can be eaten, but it is disliked to eat it, because it seeks refuge with you and shelters in your house, and all things which seek refuge with you, so give it refuge’’.[184]
التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ مِثْلَهُ إِلَّا أَنَّهُ أَسْقَطَ لَفْظَةَ خُرْءٍ.
(The book) ‘Al Tehzeeb’ – By his chain, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Al-Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar –
‘Similar to it, except he dropped the word, ‘dung’’. [185]
48- وَ مِنْهُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُصِيبُ خُطَّافاً فِي الصَّحْرَاءِ أَوْ يَصِيدُهُ أَ يَأْكُلُهُ قَالَ هُوَ مِمَّا يُؤْكَلُ وَ عَنِ الْوَبْرِ يُؤْكَلُ قَالَ لَا هُوَ حَرَامٌ.
And from him, by the preceding chain, from Ammar,
‘From Abu Abdullah-asws about the main having attained a swallow in the desert of hunted it, can he eat it?’ He-asws said: ‘It is from what can be eaten’. And about the fur, can it be eaten? He-asws said: ‘No, that is Prohibited’’.[186]
49- التَّهْذِيبُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الشِّقِرَّاقِ فَقَالَ كُرِهَ قَتْلُهُ لِحَالِ الْحَيَّاتِ قَالَ وَ كَانَ النَّبِيُّ ص يَوْماً يَمْشِي فَإِذَا شِقِرَّاقٌ قَدِ انْقَضَ فَاسْتَخْرَجَ مِنْ خُفِّهِ حَيَّةً.
(The book) ‘Al Tehzeeb’ – By the preceding chain from Ammar,
‘From Abu Abdullah-asws having been asked about the Coracias (a bird). He-asws said: ‘It is disliked to kill it due to the state of the snakes (it eats them), and the Prophet-saww was walking one day and a Coracias swooped down and extracted a snake from his-saww shoes’’.[187]
50- الْخَرَائِجُ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنِ الْخُطَّافِ فَقَالَ لَا تُؤْذُوهُ فَإِنَّهُ لَا يُؤْذِي شَيْئاً وَ هُوَ طَيْرٌ يُحِبُّنَا أَهْلَ الْبَيْتِ.
(The book) ‘Al Kharaih – from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A man asked him-asws about the swallow. He‑asws said: ‘Do not bother it for it does not bother you of anything, and it is a bird which loves us-asws, People-asws of the household’’.[188]
51- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَا أَرَى بِأَكْلِ الْحُبَارَى بَأْساً وَ إِنَّهُ جَيِّدٌ لِلْبَوَاسِيرِ وَ وَجَعِ الظَّهْرِ وَ هُوَ مِمَّا يُعِينُ عَلَى كَثْرَةِ الْجِمَاعِ.
(The book) ‘Al Kafi’ – from Muhammad Bin yahya, from Muhammad Bin Isa, from Ali Bin Suleyman, from Marwak Bin Ubeyd, from Nasheet Bin Salih who said,
‘I heard Abu Al-Hassan-asws saying: ‘I-asws do not see any problem with eating the bustard, and it is good for the haemorrhoids, and back pain, and it is from what supports upon the frequent sexual intercourse’’.[189]
52 وَ رَوَى أَحْمَدُ وَ أَبُو دَاوُدَ وَ ابْنُ مَاجَهْ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص نَهَى عَنْ قَتْلِ النَّحْلَةِ وَ النَّمْلَةِ وَ الْهُدْهُدِ وَ الصُّرَدِ.
And it is reported by Ahmad and Abu Dawood and Ibn Maja – from Ibn Abbas,
‘The Prophet-saww prohibited from killing the bee, and the ant, and the hoopoe, and the shrike’’.[190]
وَ رَوَى الْبُخَارِيُّ وَ مُسْلِمٌ أَنَّ النَّبِيَّ ص قَالَ: خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَ الْحَرَمِ.
And it is reported by Al Bukhari and Muslim –
‘The Prophet-saww having said: ‘There are five mischief-makers to be killed in the outside and (inside) of the Sanctuary’’.[191]
وَ فِي رِوَايَةٍ لَيْسَ لِلْمُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ الْحِدَأَةُ وَ الْغُرَابُ الْأَبْقَعُ وَ الْعَقْرَبُ وَ الْفَأْرَةُ وَ الْكَلْبُ الْعَقُورُ.
And in a report – ‘There isn’t any crime for the one in Ihraam in killing them – the kite, and the spotted crow, and the scorpion, and the mouse, and the mordacious dog’’.[192]
رَوَى عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ عَنِ النَّبِيِّ ص أَنَّهُ نَهَى عَنْ قَتْلِ الْخَطَاطِيفِ.
It is reported by Abdul Rahman Bin Muawiya –
‘From the Prophet-saww having forbidden from killing the swallows’’.[193]
وَ عَنْ إِبْرَاهِيمَ بْنِ طَهْمَانَ عَنْ عُبَادَةَ بْنِ إِسْحَاقَ عَنْ أَبِيهِ أَنَّهُ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ قَتْلِ الْخَطَاطِيفِ عَوَّادِ الْبُيُوتِ.
And from Ibrahim Bin Tahman, from Ubadah Bin Is’haq, from his father having said:
‘Rasool-Allah-saww forbade from killing the swallows sheltering in the houses (house martins)’’.[194]
وَ فِي الْكَامِلِ لِابْنِ عَدِيٍّ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ ضِفْدِعاً فَعَلَيْهِ شَاةٌ مُحْرِماً كَانَ أَوْ حَلَالًا.
And in ‘Al Kamil’ – of Ibn Aday, from Jabir,
‘The Prophet-saww said: ‘One who kills a frog, upon him would be (penalty of) a sheep, whether he was in Ihraam or not’’.[195]
وَ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ قَتْلِ الضِّفْدِعِ وَ الصُّرَدِ وَ النَّحْلَةِ.
And he said, ‘Rasool-Allah-saww forbade from killing the frog, and the shrike, and the bee’’.[196]
وَ فِي كِتَابِ الزَّاهِرِ لِأَبِي عَبْدِ اللَّهِ الْقُرْطُبِيِ أَنَّ دَاوُدَ ع قَالَ لَأُسَبِّحَنَّ اللَّهَ اللَّيْلَةَ تَسْبِيحاً مَا سَبَّحَهُ بِهِ أَحَدٌ مِنْ خَلْقِهِ
And in the book ‘Al Zaahir’ of Abu Abdullah Al Qurtuby –
‘Dawood-as said: ‘I-as shall glorify Allah-azwj tonight with such a glorification, no one from His‑azwj creatures had glorified Him-azwj with it!’
فَنَادَتْهُ ضِفْدِعَةٌ مِنْ سَاقِيَةٍ فِي دَارِهِ يَا دَاوُدُ تَفْخَرُ عَلَى اللَّهِ بِتَسْبِيحِكَ إِنَّ لِي لَسَبْعِينَ سَنَةً مَا جَفَّ لِسَانِي مِنْ ذِكْرِ اللَّهِ تَعَالَى وَ إِنَّ لِي لَعَشْرَ لَيَالٍ مَا طَعِمْتُ خُضْراً وَ لَا شَرِبْتُ مَاءً اشْتِغَالًا بِكَلِمَتَيْنِ
A frog called out to him-as from a pond in his-as house, ‘O Dawood-as! You-as are priding to Allah‑azwj with your-as glorification! There have been seventy years for me, my tongue has not dried from mentioning Allah-azwj the Exalted, and there have been tend night for me, I have neither eaten a greenery nor drunk any water, being pre-occupied with two phrases!’
فَقَالَ مَا هُمَا قَالَتْ يَا مُسَبَّحاً بِكُلِّ لِسَانٍ وَ مَذْكُوراً بِكُلِّ مَكَانٍ
He-as said: ‘What are these two?’ It said, ‘’O glorified by every tongue and mentioned in every place!’’
فَقَالَ دَاوُدُ فِي نَفْسِهِ وَ مَا عَسَى أَنْ أَقُولَ أَبْلَغَ مِنْ هَذَا.
Dawood-as said within himself-as: ‘And I-as cannot say any more eloquently than this!’’[197]
وَ رَوَى الْبَيْهَقِيُّ فِي شُعَبِهِ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ قَالَ: إِنَّ نَبِيَّ اللَّهِ دَاوُدَ ظَنَّ فِي نَفْسِهِ أَنَّ أَحَداً لَمْ يَمْدَحْ خَالِقَهُ بِأَفْضَلَ مِمَّا يَمْدَحُهُ بِهِ فَأَنْزَلَ اللَّهُ عَلَيْهِ مَلَكاً وَ هُوَ قَاعِدٌ فِي مِحْرَابِهِ وَ الْبَرَكَةُ إِلَى جَانِبِهِ
And it is reported by Al Bayhaqi in his ‘Shu’ba’, from Anas Bin Malik (well-known fabricator) having said,
‘Dawood-as a Prophet-as of Allah-azwj, thought within himself-as that no one has praised his Creator superior to what he-as had praised Him-azwj with. So, Allah-azwj Sent down an Angel to him-as while he-as was seated in his-as prayer niche, and the pond was to his-as side.
فَقَالَ يَا دَاوُدُ افْهَمْ مَا تَصُوتُ بِهِ الضِّفْدِعَةُ فَأَنْصَتَ إِلَيْهَا فَإِذَا هِيَ تَقُولُ سُبْحَانَكَ وَ بِحَمْدِكَ مُنْتَهَى عِلْمِكَ
He said, ‘O Dawood-as! Understand what sound the frog is making!’ He-as listened intently to it, and behold, it was saying, ‘Glory be to You-as and with Your-azwj Praise to the peak of Your‑azwj Knowledge!’
فَقَالَ لَهُ الْمَلَكُ كَيْفَ تَرَى فَقَالَ وَ الَّذِي جَعَلَنِي نَبِيّاً إِنِّي لَمْ أَمْدَحْهُ بِهَذَا.
The Angel said to him-as, ‘What is your-as view?’ He-as said: ‘By the One-azwj Who Made me-as a Prophet-as! I-as have not praised Him-azwj (with the likes of) this!’’[198]
وَ رَوَى ابْنُ عَدِيٍّ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص قَالَ: لَا تَقْتُلُوا الضَّفَادِعَ فَإِنَّ نَقِيقَهَا تَسْبِيحٌ.
And it is reported by Ibn Aday, from Ibn Umar,
‘The Prophet-saww said: ‘Do not kill the frog for its croaking is glorification (of Allah-azwj)!’’[199]
وَ فِي شِفَاءِ الصُّدُورِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ أَنَّ النَّبِيَّ ص قَالَ: لَا تَقْتُلُوا الضَّفَادِعَ فَإِنَّ نَقِيقَهُنَّ تَسْبِيحٌ.
And in ‘Shifa Al Sudoor’ – from Abdullah Bin Amro Bin Al Aas,
‘Do not kill the frogs for their croaking is a glorification (of Allah-azwj)!’’[200]
باب 11 القبرة و العصفور و أشباههما
CHAPTER 11 – THE LARK, AND THE SPARROW, AND THEIR LIKE
1- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ لَا تَقْتُلُوا الْقُبَّرَةَ وَ لَا تَأْكُلُوا لَحْمَهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ وَ تَقُولُ فِي آخِرِ تَسْبِيحِهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ع.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Abu Abdullah Al Jamourany, from Suleyman Al Ja’fary who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘Do not kill the lark nor eat its meat, for it is of frequent glorification (of Allah-azwj), and it says at the end of its glorification, ‘May Allah-azwj Curse the haters of Progeny-asws of Muhammad-saww’’.[201]
2- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع الْقُنْزُعَةُ الَّتِي هِيَ عَلَى رَأْسِ الْقُبَّرَةِ مِنْ مَسْحَةِ سُلَيْمَانَ بْنِ دَاوُدَ ع وَ ذَلِكَ أَنَّ الذَّكَرَ أَرَادَ أَنْ يَسْفَدَ أُنْثَاهُ فَامْتَنَعَتْ عَلَيْهِ فَقَالَ لَهَا لَا تَمْتَنِعِي مَا أُرِيدُ إِلَّا أَنْ يُخْرِجَ اللَّهُ عَزَّ وَ جَلَّ مِنِّي نَسَمَةً يَذْكُرُ رَبَّهُ فَأَجَابَتْهُ إِلَى مَا طَلَبَ
And from him, from Muhammad Bin Al-Hassan, and Ali Bin Ibrahim Al Hashimy, from one of our companions, from Suleyman Bin Ja’far Al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘The crown which is on top of the (head of) the skylark is from anointing of Suleyman Bin Dawood-as, and that is because the male wanted to copulate with his female, but she refused to him. He said to her, ‘Do not refuse. I do not want except that Allah-azwj Mighty and Majestic would Bring out from me a person who would mention his Lord-azwj! She answered him to what he had demanded.
فَلَمَّا أَرَادَتْ أَنْ تَبِيضَ قَالَ لَهَا أَيْنَ تُرِيدِينَ أَنْ تَبِيضِينَ فَقَالَتْ لَهُ لَا أَدْرِي أُنَحِّيهِ عَنِ الطَّرِيقِ فَقَالَ لَهَا إِنِّي خَائِفٌ أَنْ يَمُرَّ بِكِ مَارُّ الطَّرِيقِ وَ لَكِنِّي أَرَى لَكِ أَنْ تَبِيضِي قُرْبَ الطَّرِيقِ فَمَنْ رَآكِ قُرْبَهُ تَوَهَّمَ أَنَّكِ تَعْرِضِينَ لِلَقْطِ الْحَبِّ مِنَ الطَّرِيقِ
When she wanted to lay eggs, he said to her, ‘Where are you intending to lay eggs?’ She said to him, ‘I don’t know, away from the road’. He said to her, ‘I fear that a passer-by mighty pass by the road, but I view for you that you should lay eggs nearby the road. So, the one who sees you nearby it would imagine that you are presenting to pick up the seeds from the road’.
فَأَجَابَتْهُ إِلَى ذَلِكَ وَ بَاضَتْ وَ حَضَنَتْ حَتَّى أَشْرَفَتْ عَلَى النِّقَابِ فَبَيْنَمَا هُمَا كَذَلِكَ إِذْ طَلَعَ سُلَيْمَانُ بْنُ دَاوُدَ ع فِي جُنُودِهِ وَ الطَّيْرُ تُظِلُّهُ فَقَالَتْ لَهُ هَذَا سُلَيْمَانُ قَدْ طَلَعَ عَلَيْنَا فِي جُنُودِهِ وَ لَا آمَنُ أَنْ يَحْطِمَنَا وَ يَحْطِمَ بَيْضَنَا
She answered him to that and laid an egg and incubated until it was near to cracking. While they were like that when Suleyman-as Bin Dawood-as emerged among his-as army, and the bird was shading (hovering above) him-as. She said to him, ‘This is Suleyman-as who is emerging to us among his-as army, and there is no safety from him-as crushing us and crushing our egg!’
فَقَالَ لَهَا إِنَّ سُلَيْمَانَ ع لَرَجُلٌ رَحِيمٌ بِنَا فَهَلْ عِنْدَكِ شَيْءٌ هَيَّأْتِهِ لِفِرَاخِكِ إِذَا نَقَبْنَ قَالَتْ نَعَمْ عِنْدِي جَرَادَةٌ خَبَأْتُهَا مِنْكَ أَنْتَظِرُ بِهَا فِرَاخِي إِذَا نَقَبْنَ فَهَلْ عِنْدَكَ أَنْتَ شَيْءٌ قَالَ نَعَمْ عِنْدِي تَمْرَةٌ خَبَأْتُهَا مِنْكِ لِفِرَاخِنَا فَقَالَتْ خُذْ أَنْتَ تَمْرَتَكَ وَ آخُذُ أَنَا جَرَادَتِي وَ نَعْرِضُ لِسُلَيْمَانَ ع فَنُهْدِيهِمَا لَهُ فَإِنَّهُ رَجُلٌ يُحِبُّ الْهَدِيَّةَ
He said to her, ‘Suleyman-as would be a merciful man with us. Is there anything with you prepared for your chick when it is born?’ She said, ‘Yes! There is a branch with me I had hidden it from you, awaiting my chick with it when it is born. Is there anything with you?’ He said, ‘Yes! There is a date with me I had hidden it from you for you chick’. She said, ‘You take your date, and I will take my branch, and we should present to Suleyman-as and gift these to him‑as, for he-as is a man who loves the gifts’.
فَأَخَذَ التَّمْرَةَ فِي مِنْقَارِهِ وَ أَخَذَتْ هِيَ الْجَرَادَةَ فِي رِجْلَيْهَا ثُمَّ تَعَرَّضَا لِسُلَيْمَانَ ع فَلَمَّا رَآهُمَا وَ هُوَ عَلَى عَرْشِهِ بَسَطَ يَدَيْهِ لَهُمَا فَأَقْبَلَا فَوَقَعَ الذَّكَرُ عَلَى الْيُمْنَى وَ وَقَعَتِ الْأُنْثَى عَلَى الْيُسْرَى
He took the date in his beak, and she took the branch in her legs, then they presented to Suleyman-as. When he-as saw them, and he was (being carried) upon his throne, he-as extended his-as hand towards them. They came. The male landed upon the right and the female landed upon the left.
فَسَأَلَهُمَا عَنْ حَالِهِمَا فأخبره [فَأَخْبَرَاهُ] فَقَبِلَ هَدِيَّتَهُمَا وَ جَنَّبَ جُنُودَهُ عَنْ بَيْضِهِمَا فَمَسَحَ عَلَى رَأْسِهِمَا وَ دَعَا لَهُمَا بِالْبَرَكَةِ فَحَدَثَتِ الْقُنْزُعَةُ عَلَى رَأْسِهِمَا مِنْ مَسْحَةِ سُلَيْمَانَ ع.
He-as asked them about their situation. They informed him-as. He-as accepted their gifts and he‑as kept his-as army away from their egg. He-as caressed upon their heads and supplicated for them with the Blessings. The crown occurred upon their heads from the caressing of Suleyman-as’’.[202]
3- دَلَائِلُ الطَّبَرِيِّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِغَزَالٍ قَالَ: كُنْتُ جَالِساً مَعَ أَبِي الْحَسَنِ ع فِي حَائِطٍ لَهُ إِذْ جَاءَ عُصْفُورٌ فَوَقَعَ بَيْنَ يَدَيْهِ وَ أَخَذَ يَصِيحُ وَ يُكْثِرُ الصِّيَاحَ وَ يَضْطَرِبُ فَقَالَ لِي تَدْرِي مَا يَقُولُ هَذَا الْعُصْفُورُ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ وَلِيُّهُ أَعْلَمُ
(The book) ‘Dalail’ of Al Tabary – From Ahmad Bin Muhammad, the well-known as Ghazali, said,
‘I was seated with Abu Al-Hassan-asws in a garden of his-asws when a sparrow came and landed in front of him-asws, and it took to shouting (chirping loudly) and frequenting the shouting and being restless. He-asws said to me: ‘Do you know what this sparrow is saying?’ I said, ‘Allah-saww, and His-azwj Rasool-saww, and His-azwj Guardian-asws are more knowing’.
فَقَالَ يَقُولُ يَا مَوْلَايَ إِنَّ حَيَّةً تُرِيدُ أَنْ تَأْكُلَ فِرَاخِي فِي الْبَيْتِ فَقُمْ بِنَا نَدْفَعْهَا عَنْهُ وَ عَنْ فِرَاخِهِ فَقُمْنَا وَ دَخَلْنَا الْبَيْتَ فَإِذَا حَيَّةٌ تَجُولُ فِي الْبَيْتِ فَقَتَلْنَاهَا.
He-asws said: ‘It is saying, ‘O my Master-asws! A snake is intending to eat my chick in the room!’ So, arise with us-asws, we shall defend it from it, and it’s chick!’ We stood up and entered the room, and there was a snake roaming in the room. We killed it’’.[203] (From a non-Shia source)
4- الْبَصَائِرُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْوَشَّاءِ عَمَّنْ رَوَاهُ عَنِ الْمِيثَمِيِّ عَنْ مَنْصُورٍ عَنِ الثُّمَالِيِّ قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي دَارِهِ وَ فِيهَا عَصَافِيرُ وَ هُنَّ يَصِحْنَ فَقَالَ لِي أَ تَدْرِي مَا يَقُلْنَ هَؤُلَاءِ الْعَصَافِيرُ قُلْتُ لَا أَدْرِي قَالَ يُسَبِّحْنَ رَبَّهُنَّ وَ يَطْلُبْنَ رِزْقَهُنَ.
(The book) ‘Al Basaair’ – from Yaqoub Bin Yazeed, from Al Washa, from the one hwo reported it, from Al Meysami, from Al Sumali who said,
‘I was with Ali-asws Bin Al-Husayn-asws in his-asws house wherein were sparrows and they were shouting (chirping loudly). He-asws said to me: ‘Do you know what these sparrows are saying?’ I said, ‘I don’t know’. He-asws said: ‘They are glorifying their Lord-azwj and seeking their sustenance’’.[204]
دَلَائِلُ الطَّبَرِيِّ، عَنِ ابْنِ يَزِيدَ عَنِ الْوَشَّاءِ عَمَّنْ رَوَاهُ عَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ مَنْصُورٍ عَنِ الثُّمَالِيِّ مِثْلَهُ إِلَى قَوْلِهِ يُسَبِّحْنَ رَبَّهُنَّ وَ يُهَلِّلْنَ وَ يَسْأَلْنَهُ قُوتَ يَوْمِهِنَّ ثُمَّ قَالَ يَا بَا حَمْزَةَ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْءٍ.
(The book) ‘Dalail’ of Al Tabari – from Ibn Yazeed, from Al Washa, from the one who reported it, from Al Meysami, from Ali Bin Mansour, from Al Sumali –
‘Similar to it up to his-asws words: ‘They are glorifying their Lord-azwj and extolling His-azwj Oneness and asking Him-azwj for their daily subsistence’. Then he-asws said: ‘O Abu Hamza! We have been Taught the speech of the birds and have been Given from all things. [27:16]’’.[205] (From a non-Shia source)
5- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ سَالِمٍ مَوْلَى أَبَانٍ بَيَّاعِ الزُّطِّيِّ قَالَ: كُنَّا فِي حَائِطٍ لِأَبِي عَبْدِ اللَّهِ ع وَ نَفَرٌ مَعِي
(The book) ‘Al Basaair’ – from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba, from Salim, a slave of Aban, Baya Al Zutty who said,
‘We were in a garden of Abu Abdullah-asws and there were a number (of people) with me’.
قَالَ فَصَاحَتِ الْعَصَافِيرُ فَقَالَ أَ تَدْرِي مَا تَقُولُ فَقُلْنَا جَعَلَنَا اللَّهُ فِدَاكَ لَا نَدْرِي مَا تَقُولُ
He (the narrator) said, ‘The sparrows shouted (chirped loudly). He-asws said: ‘Do you know what they are saying?’ We said, ‘May Allah-azwj Make us to be sacrificed for you-asws! We don’t know what they are saying’.
فَقَالَ تَقُولُ اللَّهُمَّ إِنَّا خَلْقٌ مِنْ خَلْقِكَ لَا بُدَّ لَنَا مِنْ رِزْقِكَ فَأَطْعِمْنَا وَ اسْقِنَا.
He-asws said: ‘They are saying, ‘O Allah-azwj! We are creatures from Your-azwj creatures. There is no escape for us from Your-azwj sustenance, so Feed us and Quench us!’’[206]
6- مَشَارِقُ الْأَنْوَارِ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ خَرَجْتُ مَعَ أَبِي جَعْفَرٍ ع فَإِذَا نَحْنُ بِقَاعٍ مُجْدِبٍ يَتَوَقَّدُ حَرّاً وَ هُنَاكَ عَصَافِيرُ فَتَطَايَرْنَ حَوْلَ بَغْلَتِهِ فَزَجَرَهَا فَقَالَ لَا وَ لَا كَرَامَةَ
(The book) ‘Mashariq Al Anwaar’ – By his chain, from Muhammad Bin Muslim who said,
‘I went out with Abu Ja’far-asws, and there we were by a barren spot, blazing hot, and there were sparrows over there. They flew around his-as mule, so he-asws rebuked them. He-asws said: ‘No, and there is no honour!’’
قَالَ ثُمَّ سَارَ إِلَى مَقْصِدِهِ فَلَمَّا رَجَعْنَا مِنَ الْغَدِ وَ عُدْنَا إِلَى الْقَاعِ فَإِذَا الْعَصَافِيرُ قَدْ طَارَتْ وَ دَارَتْ حَوْلَ بَغْلَتِهِ وَ رَفْرَفَتْ فَسَمِعْتُهُ يَقُولُ اشْرَبِي وَ ارْوِي
He (the narrator) said, ‘Then he-asws travelled to his-asws purpose. When we were returning the next morning, and we returned to the very spot, the sparrows were there. They flew and circled around his-asws mule and flapped. I heard him-asws saying: ‘Drink and be saturated!’’
قَالَ فَنَظَرْتُ وَ إِذَا فِي الْقَاعِ ضَحْضَاحٌ مِنَ الْمَاءِ فَقُلْتُ يَا سَيِّدِي بِالْأَمْسِ مَنَعْتَهَا وَ الْيَوْمَ سَقَيْتَهَا
He (the narrator) said, ‘I looked, and there in the shallowness there was a collection of water. I said, ‘O my Master-asws! Yesterday you-asws refused them and today you-asws are quenching them?’
فَقَالَ اعْلَمْ أَنَّ الْيَوْمَ خَالَطَهَا الْقَنَابِرُ فَسَقَيْتُهَا وَ لَوْ لَا الْقَنَابِرُ لَمَا سَقَيْتُهَا
He-asws said: ‘Know that today the larks have mingled with them, so I-asws quenched them, and had it not been for the larks, I-asws would not have quenched them!’
فَقُلْتُ يَا سَيِّدِي وَ مَا الْفَرْقُ بَيْنَ الْقَنَابِرِ وَ الْعَصَافِيرِ
I said, ‘O my Master-asws! And what is the difference between the larks and the sparrows?’
فَقَالَ وَيْحَكَ أَمَّا الْعَصَافِيرُ فَإِنَّهُمْ مَوَالِي عُمَرَ لِأَنَّهُمْ مِنْهُ وَ أَمَّا الْقَنَابِرُ فَإِنَّهُمْ مِنْ مَوَالِينَا أَهْلَ الْبَيْتِ وَ إِنَّهُمْ يَقُولُونَ فِي صَفِيرِهِمْ بُورِكْتُمْ أَهْلَ الْبَيْتِ وَ بُورِكَتْ شِيعَتُكُمْ وَ لَعَنَ اللَّهُ أَعْدَاءَكُمْ
He-asws said: ‘Woe be unto you! As for the sparrows, they are friends of Umar (Bin Al Khattab), because they are from him, and as for the larks, they are from our friends of People-asws of the Household, and they are saying in their whistling: ‘Blessed are you-asws all, People-asws of the Household, and Blessed are your-asws Shias, and may Allah-azwj Curse your-asws enemies!’’
ثُمَّ قَالَ عَادَانَا مِنْ كُلٍّ شَيْءٌ حَتَّى مِنَ الطُّيُورِ الْفَاخِتَةُ وَ مِنَ الْأَيَّامِ الْأَرْبِعَاءُ.
Then he-asws said: ‘Our-asws enemies are from all things, even from the birds, being the wood pigeon, and from the days, the Wednesday’’.[207]
7- مَجَالِسُ الشَّيْخِ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: لَا تَأْكُلُوا الْقُنْبُرَةَ وَ لَا تَسُبُّوهَا وَ لَا تُعْطُوهَا الصِّبْيَانَ يَلْعَبُونَ بِهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ لِلَّهِ وَ تَسْبِيحُهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ.
(The book) ‘Majaalis’ of the sheykh – from Muhammad Bin Ahmad Bin Al-Hassan Bin Shazan, from his father, from Muhammad Bin Al-Hassan, from Muhammad Bin Abu Al Qasim, from ahmad Bin Al Barqy, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Al Madany, from Suleyman Al Ja’fari,
‘From Abu Al-Hassan Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Neither eat the lark, nor insult it, nor give it to the children to be playing with it, for it is of a lot of glorification of Allah-azwj, and it’s glorification is, ‘May Allah-azwj Curse the haters of Progeny-asws of Muhammad-saww’’.[208]
8- وَ بِهَذَا الْإِسْنَادِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ مَا أَزْرَعُ الزَّرْعَ لِطَلَبِ الْفَضْلِ فِيهِ وَ مَا أَزْرَعُهُ إِلَّا لِيَتَنَاوَلَهُ الْفَقِيرُ وَ ذُو الْحَاجَةِ وَ لِيَتَنَاوَلَ مِنْهُ الْقُنْبُرَةُ خَاصَّةً مِنَ الطَّيْرِ.
And by this chain, said,
‘Ali-asws Bin Al-Husayn-asws was saying: ‘I-asws do not cultivate the farm to seek the Grace in it, and I-asws am not cultivating it except for the poor one to take from it, and the one with need, and in particular for the lark from the birds to take from it’’.[209]
9 حياة الحيوان، وَ رَوَى الْبَيْهَقِيُّ وَ ابْنُ عَسَاكِرَ بِسَنَدِهِمَا إِلَى أَبِي مَالِكٍ قَالَ: مَرَّ سُلَيْمَانُ بْنُ دَاوُدَ ع بِعُصْفُورٍ يَدُورُ حَوْلَ عُصْفُورَةٍ فَقَالَ لِأَصْحَابِهِ أَ تَدْرُونَ مَا يَقُولُ قَالُوا وَ مَا يَقُولُ يَا نَبِيَّ اللَّهِ
(The book) ‘Hayaat Al Haywaan’ – And it is reported by Al Bayhaqi, and Ibn Asakir, by their chains to Malik who said,
‘Suleyman-as Bin Dawood-as passed by a sparrow circling around a female sparrow. He-as said to his-as companions: ‘Do you know what he is saying?’ They said, ‘And what is he saying, O Prophet-as of Allah-azwj?’
قَالَ يَخْطُبُهَا إِلَى نَفْسِهِ وَ يَقُولُ تُزَوِّجِينِي أُسْكِنْكِ أَيَّ قُصُورِ دِمَشْقَ شِئْتَ
He-as said: ‘He is proposing to her for himself and is saying, ‘Marry me, I shall settle you in whichever castle of Damascus you so desire to!’’
قَالَ سُلَيْمَانُ وَ قُصُورُ دِمَشْقَ مَبْنِيَّةٌ بِالصَّخْرِ لَا يَقْدِرُ أَنْ يُسْكِنَهَا لَكِنَّ كُلَّ خَاطِبٍ كَذَّابٌ.
Suleyman-as said: ‘And the castles of Damascus are built with stones. It is not possible to settle her (there), but every proposer is a liar’’.[210] (From a non-Shia source)
وَ رَوَى ابْنُ قَانِعٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ عُصْفُوراً عَبَثاً عَجَّ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ وَ يَقُولُ يَا رَبِّ عَبْدُكَ قَتَلَنِي عَبَثاً وَ لَمْ يَقْتُلْنِي لِمَنْفَعَةٍ.
And it is reported by Ibn Qanie,
‘The Prophet-saww said: ‘One who kills a sparrow in vain, it would clamour to Allah-azwj on the Day of Qiyamah and say, ‘O Lord-azwj! Your-azwj servant killed me in vain and did not kill me for his benefit’’.[211] (From a non-Shia source)
وَ فِي الْحِلْيَةِ لِلْحَافِظِ أَبِي نُعَيْمٍ قَالَ أَبُو حَمْزَةَ الثُّمَالِيُ كُنْتُ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ ع إِذَا عَصَافِيرُ يَطِرْنَ حَوْلَهُ وَ يَصْرُخْنَ فَقَالَ يَا بَا حَمْزَةَ هَلْ تَدْرِي مَا تَقُولُ هَذِهِ الْعَصَافِيرُ قُلْتُ لَا قَالَ إِنَّهَا تُقَدِّسُ رَبَّهَا جَلَّ وَ عَلَا وَ تَسْأَلُهُ قُوتَ يَوْمِهَا.
And in (the book) ‘Hilyat Lil Hafiz’ of Abu Nueym – Abu Hamza Al Sumali said,
‘I was in the presence of Ali-asws Bin Al-Husayn Zayn Al-Abideen-asws when a sparrow circled around him-asws and chirped loudly. He-asws said: ‘O Abu Hamza! Do you know what this sparrow is saying?’ I said, ‘No’. He-asws said: ‘It is extolling Holiness of its Lord-azwj Majestic and Exalted, and asking Him-azwj for the subsistence of its day’’.[212] (From a non-Shia source)
وَ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ إِنْسَانٍ يَقْتُلُ عُصْفُوراً فَمَا فَوْقَهَا بِغَيْرِ حَقِّهَا إِلَّا سَأَلَهُ اللَّهُ عَنْهَا
And Abdullah Bin Umar said,
‘Rasool-Allah-saww said: ‘There is none from a human who kills a sparrow and what is above it without its right, except Allah-azwj would Question him about it!’
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا حَقُّهَا قَالَ أَنْ يَذْبَحَهَا فَيَأْكُلَهَا وَ أَنْ لَا يَقْطَعَ رَأْسَهَا وَ يَرْمِيَ بِهِ.
It was said, ‘O Rasool-Allah-saww! And what are its rights?’ He-saww said; ‘If he slaughters it, he should eat it, and if he should not cut off its head and throw it away’’.[213] (From a non-Shia source)
وَ رَوَى الْحَافِظُ أَبُو نُعَيْمٍ وَ صَاحِبُ التَّرْغِيبِ وَ التَّرْهِيبِ مِنْ حَدِيثِ مَالِكِ بْنِ دِينَارٍ أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ ع مَرَّ عَلَى بُلْبُلٍ فَوْقَ شَجَرَةٍ تُصَفِّرُ وَ تُحَرِّكُ رَأْسَهَا وَ تُمِيلُ ذَنَبَهَا فَقَالَ لِأَصْحَابِهِ أَ تَدْرُونَ مَا يَقُولُ قَالُوا لَا قَالَ إِنَّهُ يَقُولُ أَكَلْتُ نِصْفَ تَمْرَةٍ وَ عَلَى الدُّنْيَا الْعَفَا.
And it is reported by Al Hafiz Abu Nueym, and author of ‘Al Tagheeb Wa Al Tarheeb’ from a Hadeeth of Malik Bin Dinar –
‘Suleyman-as Bin Dawood-as passed by a nightingale whistling above a rock and shaking it’s head and inclining its tail. He-as said to his-as companions: ‘Do you know what it is saying?’ They said, ‘No’. He-as said: ‘It is saying, ‘I have eaten half a date and upon the world be the obliteration’’.[214] (From a non-Shia source)
وَ رُوِيَ عَنِ ابْنِ مَسْعُودٍ قَالَ: كُنَّا عِنْدَ النَّبِيِّ ص فَدَخَلَ رَجُلٌ غَيْضَةً فَأَخْرَجَ مِنْهَا بَيْضَةَ حُمَّرَةٍ فَجَاءَتِ الْحُمَّرَةُ تُرَفْرِفُ عَلَى رَسُولِ اللَّهِ ص وَ أَصْحَابِهِ فَقَالَ لِأَصْحَابِهِ أَيُّكُمْ فَجَعَ هَذِهِ فَقَالَ رَجُلٌ أَنَا يَا رَسُولَ اللَّهِ أَخَذْتُ بَيْضَهَا وَ فِي رِوَايَةٍ فُرَيْخَهَا فَقَالَ رُدَّهُ رُدَّهُ رَحْمَةً لَهَا.
And it is reported from Ibn Masoud who said,
‘We were in the presence of the Prophet-saww. A man entered the thicket and brought out an egg of a desert lark. The lark came and fluttered above Rasool-Allah-saww and his-saww companions. He-saww said to his-saww companions: ‘Which one of you are pained this one?’ A man said, ‘I did, O Rasool-Allah-saww! I took it’s egg’. And in a report, ‘It’s chick’. He-saww said: ‘Return it! Return it as a mercy to it’’.[215] (From a non-Shia source)
باب 12 الذباب و البق و البرغوث و الزنبور و الخنفساء و القملة و القرد و الحلم و أشباهها
CHAPTER 12 – THE FLY, AND THE BUG, AND THE FLEA, AND THE WASP, AND THE LOUSE, AND THE MONKEY, AND THE MITE, AND THEIR LIKE
الآيات
The Verses –
البقرة إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا ما بَعُوضَةً فَما فَوْقَها
(Surah) Al Baqarah: Surely Allah has no Reservations from Striking an example – (that of) a mosquito or what is above it; [2:26].
الحج يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً وَ لَوِ اجْتَمَعُوا لَهُ وَ إِنْ يَسْلُبْهُمُ الذُّبابُ شَيْئاً لا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَ الْمَطْلُوبُ
(Surah) Al Hajj: O you people! An example is Struck, therefore listen intently to it. Surely those you are calling upon from besides Allah will never (be able to) create a fly and even if they were to gather for it; and if the fly were to snatch something, they will not (be able to) retrieve it from it. Weak is the seeker and the sought [22:73].
ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
They are not appreciating Allah with the right of His appreciation. Surely Allah is Strong, Mighty [22:74].
تفسير
(Forbidden) Tafseer (opinionated)
أَنْ يَضْرِبَ مَثَلًا ما أي للحق يوضحه به لعباده المؤمنين أي مثل كان ما بعوضة فما فوقها و هو الذباب رد بذلك على من طعن في ضربه الأمثال بالذباب و بالعنكبوت و بمستوقد النار
Reservations from Striking an example [2:26] – i.e., for the truth He-azwj Clarified with to His‑azwj Momineen servants, i.e., an example of whether it was a mosquito or above it, and it is the fly, as a rebuttal upon the one who taunted regarding His-azwj Striking the example with the flies and the spiders, and ignition of the fire.
و الصيب في كتابه و في مجمع البيان عن الصادق ع إنما ضرب الله المثل بالبعوضة لأنها على صغر حجمها خلق الله فيها جميع ما خلق الله في الفيل مع كبره و زيادة عضوين آخرين فأراد الله أن ينبه بذلك المؤمنين على لطيف خلقه و عجيب صنعه
And the correct in His-azwj Book and in (the book) ‘Majma Al Bayan’ from Al-Sadiq-asws: ‘But rather, Allah-azwj Strikes the examples with the mosquito because it is upon the smalless of its size. Allah-azwj has Created in its entirety of what Allah-azwj has Created in the elephant, along with its largeness, and two other additional limbs (wings and additional legs). Allah-azwj Wanted to alert the Momin with that upon the subtleness of His-azwj Creation and wonders of His-azwj Making’.
فَاسْتَمِعُوا لَهُ أي استماع تدبر و تفكر إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ يعني الأصنام لَنْ يَخْلُقُوا ذُباباً أي لا يقدرون على خلقه مع صغره وَ لَوِ اجْتَمَعُوا لَهُ أي و لو تعاونوا على خلقه وَ إِنْ يَسْلُبْهُمُ الذُّبابُ إلخ أي فكيف يكونون آلهة قادرين على المقدورات كلها.
therefore listen intently to it – i.e., listening of the pondering and thinking – Surely those you are calling upon from besides Allah – meaning the idols – will never (be able to) create a fly – i.e., they are not able upon Creating it with its smallness – and even if they were to gather for it; – i.e., and even if they were to assist each other upon creating it – and if the fly were to snatch something, [22:73] – etc. I.e., how can they be gods able upon all of these capabilities?
وَ رُوِيَ فِي الْكَافِي عَنِ الصَّادِقِ ع قَالَ: كَانَتْ قُرَيْشٌ تُلَطِّخُ الْأَصْنَامَ الَّتِي كَانَتْ حَوْلَ الْكَعْبَةِ بِالْمِسْكِ وَ الْعَنْبَرِ وَ كَانَ يَغُوثُ قِبَالَ الْبَابِ وَ يَعُوقُ عَنْ يَمِينِ الْكَعْبَةِ وَ نَسْرٌ عَنْ يَسَارِهَا وَ كَانُوا إِذَا دَخَلُوا خَرُّوا سُجَّداً لِيَغُوثَ وَ لَا يَنْحَنُونَ
And it is reported in Al-Kafi – from Al-Sadiq-asws having said: ‘The Quraysh used to tarnish the idols which were around the Kaaba with the musk, and the ambergris, and (the idol) Yagous was parallel to the door, and (the idol) Yaouq was on the right of the Kaaba, and (the idol) Nasr was on its left, and it was so that whenever they entered, they fell in prostration to Yagous and were not bowing.
ثُمَّ يَسْتَدِيرُونَ بِحِيَالِهِمْ إِلَى يَعُوقَ ثُمَّ يَسْتَدِيرُونَ عَنْ يَسَارِهَا بِحِيَالِهِمْ إِلَى نَسْرٍ ثُمَّ يُلَبُّونَ فَيَقُولُونَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكٌ هُوَ لَكَ تَمْلِكُهُ وَ مَا مَلَكَ
Then they would circle to Yaouq, then circle with their ornaments to Nasr. Then they would be exclaiming Talbiyya. They would say, ‘Here I am O Allah-azwj! Here I am! Here I am! There is no associate for You-azwj except for an associate who is for You-azwj. You-azwj Own him and whatever he owns!’’
قَالَ فَبَعَثَ اللَّهُ ذُبَاباً أَخْضَرَ لَهُ أَرْبَعَةُ أَجْنِحَةٍ فَلَمْ يَبْقَ مِنْ ذَلِكَ الْمِسْكِ وَ الْعَنْبَرِ شَيْئاً إِلَّا أَكَلَهُ فَأَنْزَلَ اللَّهُ يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ الْآيَةَ
He-asws said: ‘Allah-azwj Sent a green fly having four wings for it. There did not remain anything from that musk and the ambergris except it ate it. So Allah-azwj Revealed: O you people! An example is Struck, [22:73] – the Verse.
ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ أَيْ مَا عَظَّمُوهُ حَقَّ تَعْظِيمِهِ أَوْ مَا عَرَفُوهُ حَقَّ مَعْرِفَتِهِ حَيْثُ أَشْرَكُوا بِهِ وَ سَمَّوْا بِاسْمِهِ مَا هُوَ أَبْعَدُ الْأَشْيَاءِ عَنْهُ مُنَاسَبَةً.
They are not appreciating Allah with the right of His appreciation. [22:74] – i.e., they are not Magnifying Him-azwj the right of His-azwj Magnification, or they are not recognising Him-azwj as is a right to recognise Him-azwj whereby they are associating with Him-azwj and naming (others) with His-azwj Name, what is the remotest of the things from Him-azwj in appropriateness’’.
1- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِقَتْلِ الْبُرْغُوثِ وَ الْقَمْلَةِ وَ الْبَقَّةِ فِي الْحَرَمِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad, from Ibn Fazzal, from one of our companions,
‘From Abu Abdullah-asws having said: ‘There is no problem with killing a flea and the lice, and the bugs in the Sanctuary’’.[216]
2- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَ الْبُرْغُوثَ إِذَا آذَيَاهُ قَالَ نَعَمْ.
And from him, from the number, from Sahl, from Al bazanty, from Musanna Bin Abdul Salam, from Zurara,
‘From one of the two (5th or the 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about the one in Ihraam killing the bug, and the flea when they bother him. He-asws said: ‘Yes, (he can)’’.[217]
3- التَّهْذِيبُ، بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ يَعْنِي الْمُرَادِيَّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الذُّبَابِ يَقَعُ فِي الدُّهْنِ وَ السَّمْنِ وَ الطَّعَامِ فَقَالَ لَا بَأْسَ كُلْ.
(The book) ‘Al Tehzeeb’ – By his chain, from Al-Husayn Bin Saeed, from Al Nazr Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer, meaning Al Murady,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the fly falling in the oil, and the butter, and the food. He-asws said: ‘There is no problem. Eat (the food)!’’[218]
4- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ الْبَزَنْطِيِّ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَ الْبَرَاغِيثَ إِذَا آذَيَاهُ قَالَ نَعَمْ.
(The book) ‘Al Saraair’ – copied from the book of Al Bazanty, from Jameel who said,
‘I asked Abu Abdullah-asws about the one in Ihraam killing the bug, and the flea when they bother him. He-asws said: ‘Yes (he can)’’.[219]
5- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنِ الرَّبِيعِ صَاحِبِ الْمَنْصُورِ قَالَ: قَالَ الْمَنْصُورُ يَوْماً لِأَبِي عَبْدِ اللَّهِ ع وَ قَدْ وَقَعَ عَلَى الْمَنْصُورِ ذُبَابٌ فَذَبَّهُ عَنْهُ ثُمَّ وَقَعَ عَلَيْهِ فَذَبَّهُ عَنْهُ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ لِأَيِّ شَيْءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الذُّبَابَ قَالَ لِيُذِلَّ بِهِ الْجَبَّارِينَ.
(The book) ‘Al Ilal’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abdullah Al Barqy, from his father, from the one who mentioned it, from Al Rabie, a companion of Al Mansour who said,
‘One day Al-Mansour (the caliph) said to Abu Abdullah-asws, and a fly had landed upon Al-Mansour so he whisked it away from him. Then it landed upon him (again), so he whisked it away from him. He said, ‘O Abu Abdullah-asws! For which thing (reason) has Allah-azwj Mighty and Majestic Created the fly?’ He-asws said: ‘In order to Humiliate the tyrants with it!’’[220]
6- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ لَا مَا يَقَعُ مِنَ الذُّبَابِ عَلَى طَعَامِ النَّاسِ مَا وُجِدَ مِنْهُمْ إِلَّا مَجْذُوماً.
And from him, from Al-Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Abu Al Suhban, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Had it not been from the flies falling upon the food of the people, no one would have been found from them except as a leper’’.[221]
7- طِبُّ الْأَئِمَّةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ صَالِحِ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا وَقَعَ الذُّبَابُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَغْمِسْهُ فِيهِ فَإِنَّ فِي إِحْدَى جَنَاحَيْهِ شِفَاءً وَ فِي الْأُخْرَى سَمّاً وَ إِنَّهُ يَغْمِسُ جَنَاحَهُ الْمَسْمُومَ فِي الشَّرَابِ وَ لَا يَغْمِسُ الَّذِي فِيهِ الشِّفَاءُ فَاغْمِسُوهَا لِئَلَّا يَضُرَّكُمْ.
(The book) ‘Tibb Al-Aimma-asws’ – from Sahl Bin Ahmad, from Muhammad Bin Awramah, from Salih Bin Muhammad, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘When the fly falls upon one of your utensils, let him immerse it (in it) for there is a healing in one of its wings, and poison in the other, and it dips it’s poisonous wing into the drink and does not dip the one in which is the healing, so immerse (the whole) fly (in it) lest it harms you’’.[222]
وَ قَالَ ع لَوْ لَا الذُّبَابُ الَّذِي يَقَعُ فِي أَطْعِمَةِ النَّاسِ مِنْ حَيْثُ لَا يَعْلَمُونَ لَأَسْرَعَ فِيهِمُ الْجُذَامُ.
And he-asws said: ‘Had it not been for the fly which falls into the food of the people from where they are not knowing, the leprosy would have been quick to them’’.[223]
8- وَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع لَوْ لَا أَنَّ النَّاسَ يَأْكُلُونَ الذُّبَابَ مِنْ حَيْثُ لَا يَعْلَمُونَ لَجُذِمُوا أَوْ قَالَ لَجُذِمَ عَامَّتُهُمْ.
And from Muhammad-asws Bin Ali Al-Baqir-asws: ‘Had it not been for the people eating the flies from where they are not knowing, they would have been lepers’ – or said: ‘The generality of them would have been lepers’’.[224]
9- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ شُعَيْبٍ عَنْ عِيسَى بْنِ حَسَّانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ عِنْدَهُ إِذْ أَقْبَلَتْ خُنْفَسَاءُ فَقَالَ نَحِّهَا فَإِنَّهَا قِشَّةٌ مِنْ قِشَاشِ النَّارِ.
(The book) ‘Al Tehzeeb’ – By his chain, from Muhammad Bin Ahmad, from Muhammad Bin Al-Husayn, from Ali Bin Numan, from Haroun Bin Kharjat, from Shueyb, from Isa Bin Hassan,
‘From Abu Abdullah-asws, the (the narrator) said, ‘I was in his-asws presence when a beetle (bug) came. He-asws said: ‘Move it away! It is a bug from the bugs of the Fire’’.[225]
وَ رَوَى ابْنُ عَدِيٍّ عَنِ النَّبِيِّ ص قَالَ: لِيَدَعَنَّ النَّاسُ فَخْرَهُمْ فِي الْجَاهِلِيَّةِ أَوْ لِيَكُونَنَّ أَبْغَضَ إِلَى اللَّهِ مِنَ الْخَنَافِسِ.
And it is reported by Ibn Aday,
‘From the Prophet-saww having said: ‘Leave the people of their priding during the pre-Islamic period, or they would be more hateful to Allah-azwj than the beetles!’’[226] (From a non-Shia source)
وَ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: عُمُرُ الذُّبَابِ أَرْبَعُونَ لَيْلَةً وَ الذُّبَابُ كُلُّهُ فِي النَّارِ إِلَّا النَّحْلَ.
And from Anas (a well-known fabricator) –
‘The Prophet-saww said: ‘The age of the fly is of forty days, and the flies, all of them would be in the Fire except for the bees’’.[227] (From a non-Shia source)
وَ عَنْ أَبِي أُمَامَةَ أَنَّ النَّبِيَّ ص قَالَ: وُكِّلَ بِالْمُؤْمِنِ مِائَةٌ وَ سِتُّونَ مَلَكاً يَذُبُّونَ عَنْهُ مَا لَمْ يَقْدِرْ عَلَيْهِ فَمِنْ ذَلِكَ سَبْعَةُ أَمْلَاكٍ يَذُبُّونَ عَنْهُ كَمَا يُذَبُّ عَنْ قَصْعَةِ الْعَسَلِ الذُّبَابُ فِي يَوْمِ الصَّائِفِ وَ لَوْ بَدَوْا لَكُمْ لَرَأَيْتُمُوهُمْ عَلَى كُلِّ سَهْلٍ وَ جَبَلٍ كُلٌّ بَاسِطٌ يَدَهُ فَاغِرٌ فَاهُ وَ لَوْ وُكِّلَ الْعَبْدُ إِلَى نَفْسِهِ طَرْفَةَ عَيْنٍ لَاخْتَطَفَتْهُ الشَّيَاطِينُ.
And from Abu Umama –
‘The Prophet-saww said: ‘One hundred and sixty Angels have been allocated with the Momin defending him from what he is not able upon. From that are seventy Angels defending him like what one would defend a bowl of honey from the flies during a summer’s day; if it appears to you, you will see them being upon every coast and mountain, each extending its hand and opening its mouth; and if the servant were to be allocated to himself for the blink of an eye, the Satans-la would snatch him away’’.[228] (From a non-Shia source)
وَ رَوَى الْبُخَارِيُّ وَ غَيْرُهُ أَنَّ النَّبِيَّ ص قَالَ: إِذَا وَقَعَ الذُّبَابُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَمْقُلْهُ فَإِنَّ فِي أَحَدِ جَنَاحَيْهِ دَاءً وَ فِي الْآخَرِ دَوَاءً وَ إِنَّهُ يَتَّقِي بِجَنَاحِهِ الَّذِي فِيهِ الدَّاءُ.
And it is reported by Al Bukhari and others,
‘The Prophet-saww said: ‘When the fly falls in one of your utensils, let him pick it up, for there is a disease in one of its wings, and a cure in the other, and it (tends to) fall with its wind in which is the disease’’.[229] (From a non-Shia source)
وَ فِي رِوَايَةِ النَّسَائِيِّ وَ ابْنِ مَاجَهْ أَنَّ إِحْدَى جَنَاحَيِ الذُّبَابِ سَمٌّ وَ الْآخَرَ شِفَاءٌ فَإِذَا وَقَعَ فِي الطَّعَامِ فَامْقُلُوهُ فَإِنَّهُ يُقَدِّمُ السَّمَّ وَ يُؤَخِّرُ الشِّفَاءَ.
And in a report of Al Nasaie and Ibn Maja –
‘One of the winds of the fly (in it) is poison, and the other (in it) is a cure. When it falls upon the food, then lick it up, for it sends ahead the poison and delays the healing’’.[230] (From a non-Shia source)
وَ فِي شِفَاءِ الصُّدُورِ وَ تَارِيخِ ابْنِ النَّجَّارِ مُسْنَداً أَنَّ النَّبِيَّ ص كَانَ لَا يَقَعُ عَلَى جَسَدِهِ وَ لَا عَلَى ثِيَابِهِ ذُبَابٌ أَصْلًا.
And in (the books) ‘Shifa Al Sudour’, and ‘Tareekh’ of Ibn Najjar – with chains,
‘The Prophet-saww, no fly used to fall upon his-saww body nor upon his-saww clothes originally’’.[231] (From a non-Shia source)
وَ فِي حَدِيثِ الطَّبَرَانِيِّ بِإِسْنَادٍ جَيِّدٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: سَمِعَتْ أُذُنَايَ هَاتَانِ وَ أَبْصَرَتْ عَيْنَايَ هَاتَانِ رَسُولَ اللَّهِ ص وَ هُوَ آخِذٌ بِكَفَّيْهِ جَمِيعاً حَسَناً أَوْ حُسَيْناً وَ قَدَمَاهُ عَلَى قَدَمَيْ رَسُولِ اللَّهِ ص وَ هُوَ يَقُولُ حُزُقَّةٌ حُزُقَّةٌ تَرَقَّ عَيْنَ بَقَّةٍ فَيَرْقَى الْغُلَامُ فَيَضَعُ قَدَمَيْهِ عَلَى صَدْرِ رَسُولِ اللَّهِ ص ثُمَّ قَالَ افْتَحْ فَاكَ ثُمَّ قَبَّلَهُ ثُمَّ قَالَ مَنْ أَحَبَّهُ فَإِنِّي أُحِبُّهُ.
And in a Hadeeth of Al Tabrany – by a good chain from Abu Hureyra (well-known fabricator), said,
‘These to ears of mine heard, and these two eyes of mine saw Rasool-Allah-saww and he-saww was holding Hassan-asws with his-saww palm, or Husayn-asws, and his-asws feet were upon the feet of Rasool-Allah-saww, and he-saww was saying: ‘Hiccup! Hiccup! Wakeful eye of the bug!’ The boy climbed and placed his-asws feed upon the chest of Rasool-Allah-saww. Then he-saww said: ‘Open your-asws mouth!’ Then he-saww kissed him-asws, then said: ‘One who loves him-asws, so I‑saww love him’’.[232] (From a non-Shia source)
وَ فِي تَارِيخِ ابْنِ النَّجَّارِ عَنِ ابْنِ نُبَاتَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ فِي خُطْبَتِهِ ابْنُ آدَمَ تُؤْلِمُهُ بَقَّةٌ وَ تُنَتِّنُهُ عَرْقَةٌ وَ تَقْتُلُهُ شَرْقَةٌ.
And ‘Tareekh’ of Ibn Al Najjar, from Ibn Nubata who said,
‘I heard Ali-asws Bin Abu Talib-asws saying in his-asws sermon: ‘Son of Adam-as, a bug pains him, and sweat stinks him, and a lump (morsel in the throat) kills him’’.[233] (From a non-Shia source)
رُوِيَ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ قَتَلَ زُنْبُوراً اكْتَسَبَ ثَلَاثَ حَسَنَاتٍ.
It is reported from Anas (a well-known fabricator) –
‘The Prophet-saww said: ‘One who kills a wasp earns three good deeds’’.[234] (From a non-Shia source)
وَ مِنْ مُعْجَمِ الطَّبَرَانِيِّ عَنْ عَلِيٍّ ع قَالَ: نَزَلْنَا مَنْزِلًا فَآذَتْنَا الْبَرَاغِيثُ فَسَبَبْنَاهَا فَقَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوهَا فَنِعْمَتِ الدَّابَّةُ فَإِنَّهَا أَيْقَظَتْكُمْ لِذِكْرِ اللَّهِ.
And from ‘Mo’jam of Al Tabrany –
‘From Ali-asws having said: ‘We descended at a descent, and the fleas bothered us, so we reviled them. Rasool-Allah-saww said: ‘Do not revile it for it is a Blessed animal. It wakes you up for mentioning Allah-azwj’’.[235] (From a non-Shia source)
وَ فِي دَعَوَاتِ الْمُسْتَغْفِرِيِّ عَنْ أَبِي ذَرٍّ أَنَّ النَّبِيَّ ص قَالَ: إِذَا آذَاكَ الْبُرْغُوثُ فَخُذْ قَدَحاً مِنْ مَاءٍ وَ اقْرَأْ عَلَيْهِ سَبْعَ مَرَّاتٍ وَ ما لَنا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَ قَدْ هَدانا سُبُلَنا الْآيَةَ
And in (the book) ‘Dawaat’ of Al Mustaghfiry,
‘From Abu Zarrra, ‘The Prophet-saww said: ‘If the flea bothers you, then take a cup of water and recite upon it seven times: And it is not for us except that we should be relying upon Allah, and He has Guided us in our ways, [14:12] – the Verse’.
ثُمَّ يَقُولُ إِنْ كُنْتُمْ مُؤْمِنِينَ فَكُفُّوا شَرَّكُمْ وَ أَذَاكُمْ عَنَّا ثُمَّ تَرُشُّهُ حَوْلَ فِرَاشِكَ فَإِنَّكَ تَبِيتُ آمِناً مِنْ شَرِّهَا وَ يُسْتَحَبُّ قَتْلُهُ لِلْمُحِلِّ وَ الْمُحْرِمِ.
Then he should say: ‘If you were Momineen, then restrain your evil and your harm from us!’ Then sprinkle it around your bed, for you will be spending the night safe from its evil, and it is recommended to kill it, for the one not in Ihraam and the one in Ihraam’’.[236] (From a non-Shia source)
10- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً أَصْغَرَ مِنَ الْبَعُوضِ وَ الْجِرْجِسُ أَصْغَرُ مِنَ الْبَعُوضِ وَ الَّذِي نُسَمِّيهِ نَحْنُ الْوَلَعَ أَصْغَرُ مِنَ الْجِرْجِسِ وَ مَا فِي الْفِيلِ شَيْءٌ إِلَّا وَ فِيهِ مِثْلُهُ وَ فُضِّلَ عَلَى الْفِيلِ بِالْجَنَاحَيْنِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Saeed Bin Janah, from one of our companions,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic has not Created any creature smaller than the mosquito, and the small house sparrow, and the one which we are naming it as ‘Al Wala’ is smaller than the house sparrow, and there is nothing in the elephant except and similar to it is in it, and it has been merited upon the elephant with two wings’’.[237]
وَ رَوَى التِّرْمِذِيُّ أَنَّ النَّبِيَّ ص قَالَ: لَوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِراً شَرْبَةَ مَاءٍ.
And it is reported by Al Tirmizi –
‘The Prophet-saww said: ‘If the world had equated to a wing of a mosquito in the Presence of Allah-azwj, He-azwj would not have Quenched a Kafir a drink of water!’’[238] (From a non-Shia source)
وَ رَوَى جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: نَظَرَ رَسُولُ اللَّهِ ص إِلَى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِ رَجُلٍ مِنَ الْأَنْصَارِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ
And it is reported from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww looked at the Angel of death being by the head of a man from the Helpers. Rasool-Allah-saww said to him-as: ‘Be kind with my-saww companion, for he is a Momin!’
قَالَ إِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ وَ مَا مِنْ أَهْلِ بَيْتٍ إِلَّا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ وَ لَوْ أَنِّي أَرَدْتُ أَنْ أَقْبِضَ رُوحَ بَعُوضَةٍ مَا قَدَرْتُ حَتَّى يَكُونَ مِنَ اللَّهِ الْأَمْرُ بِقَبْضِهَا
He-as said: ‘I-as am kind with every Momin, and there is none from a household except and I-as browse them five times during each day, and if I wanted to capture a soul of a mosquito, I-as would not be able to until the Command happens to be from Allah-azwj with capturing it’.
قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ بَلَغَنِي أَنَّهُ يَتَصَفَّحُهُمْ عِنْدَ مَوَاقِيتِ الصَّلَاةِ.
Ja’far-asws Bin Muhammad-asws said: ‘It has reached me-asws that he-as browses them at the timings of the Salat’’.[239]
باب 13 الخفاش و غرائب خلقه و عجائب أمره
CHAPTER 13 – THE BAT AND THE STRANGENESS OF ITS CREATION AND WONDERS OF ITS MATTERS
الآيات
The Verses –
آل عمران أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْراً بِإِذْنِ اللَّهِ
(Surah) Aal e Imraan-as: I shall create for you from the clay, a shape like like the bird, then I shall breathe into it so it would become a bird by the Permission of Allah; [3:49].
تفسير
(Forbidden) Tafseer (opinionated)
المشهور بين المفسرين من الخاصة و العامة أن الطير كان هو الخفاش قال أبو الليث في تفسيره إن الناس سألوا عيسى على وجه التعنت فقالوا له اخلق لنا خفاشا و اجعل فيه روحا إن كنت من الصادقين
The well-known between the interpreters, from the specials ones (Shias) and the general ones (non-Shias) is that the bird (shaped by Isa-as) was the bat. Abu Al Lays said in his interpretation, ‘The people asked Isa-as, upon an aspect of stubbornness. They said to him-as, ‘Create a bat for us and make a soul to be in it, if you-as were from the truthful ones!’
فأخذ طينا و جعل خفاشا و نفخ فيه فإذا هو يطير بين السماء و الأرض و كان تسوية الطين و النفخ من عيسى ع و الخلق من الله تعالى
He-as took some clay and made a (shape of a) bat and blew into it, and behold, it was flying between the sky and the earth, and the substance was the clay, and the blowing was from Isa-as, and the Creation was from Allah-azwj the Exalted’.
و يقال إنما طلبوا منه خلق خفاش لأنه أعجب من سائر الخلق.
And it is said, ‘But rather they had sought creation of a bat from him-as because it is more wonderous than rest of the creatures’.
و من عجائبه أنه دم و لحم يطير بغير ريش و يلد كما يلد الحيوان و لا يبيض كما يبيض سائر الطيور و يكون له الضرع و يخرج منه اللبن و لا يبصر في ضوء النهار و لا في ظلمة الليل و إنما يرى في ساعتين بعد غروب الشمس ساعة و بعد طلوع الفجر ساعة قبل أن يسفر جدا و يضحك كما يضحك الإنسان و تحيض كما تحيض المرأة
And from its wonders is that it is blood and meat flying without any feathers, and reproduces like what the animals reproduce, and it does not lay eggs like what rest of the birds lay, and there happens to be the udder for it, the milk comes out from it, and it cannot see illumination of the day nor in the darkness of the night, and rather it sees during two timings – after setting of the sun for a time, and after emergence of the day for a time before it yellows (brightens) a lot, and it laughs like what the human being laughs, and it menstruates like what the women menstruate.
فلما رأوا ذلك منه ضحكوا و قالُوا هذا سِحْرٌ مُبِينٌ فذهبوا إلى جالينوس فأخبروه بذلك فقال آمنوا به الخبر.
When they saw that, they laughed at him-as, ‘This is clear sorcery!’ [27:13]. So they went to Galen[240] and informed him with that. He said, ‘Believe in him-as!’ – the Hadeeth.
1- الْعُيُونُ، وَ الْعِلَلُ، فِي خَبَرِ الشَّامِيِ أَنَّهُ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ سِتَّةٍ لَمْ يَرْكُضُوا فِي رَحِمٍ فَقَالَ آدَمُ وَ حَوَّاءُ وَ كَبْشُ إِسْمَاعِيلَ وَ عَصَا مُوسَى وَ نَاقَةُ صَالِحٍ وَ الْخُفَّاشُ الَّذِي عَمِلَهُ عِيسَى بْنُ مَرْيَمَ ع فَطَارَ بِإِذْنِ اللَّهِ تَعَالَى.
(The books) ‘Al Uyoun’, and ‘Al Ilal’ –
‘In a Hadeeth of the Syrian who asked Amir Al-Momineen-asws about six who had not been in a womb. He-asws said: ‘Adam-as, and Hawwa-as, and ram of Ismail-as, and staff of Musa-as, and she-camel of Salih-as, and the bad which Isa-as Bin Maryam-as had worked (shaped) so it flew by the Permission of Allah-azwj the Exalted’’.[241]
2- نَهْجُ الْبَلَاغَةِ، مِنْ خُطْبَةٍ لَهُ ع يَذْكُرُ فِيهَا بَدِيعَ خِلْقَةِ الْخُفَّاشِ الْحَمْدُ لِلَّهِ الَّذِي انْحَسَرَتِ الْأَوْصَافُ عَنْ كُنْهِ مَعْرِفَتِهِ وَ رَدَعَتْ عَظَمَتُهُ الْعُقُولَ فَلَمْ يَجِدْ مَسَاغاً إِلَى بُلُوغِ غَايَةِ مَلَكُوتِهِ
(The book) ‘Nahj Al Balagah’ –
‘From a sermon of his-asws (Amir Al-Momineen-asws) mentioning in it the wonderous creation of the bat: ‘The Praise is for Allah-azwj Who the descriptions are deficient from understanding His-azwj Being, and the intellects stop (working) at His-azwj Magnificence. One cannot find the possibility to reach the peak of His-azwj Kingdom.
هُوَ اللَّهُ الْمَلِكُ الْحَقُّ الْمُبِينُ أَحَقُّ وَ أَبْيَنُ مِمَّا تَرَى الْعُيُونُ لَمْ تَبْلُغْهُ الْعُقُولُ بِتَحْدِيدٍ فَيَكُونَ مُشَبَّهاً وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ بِتَقْدِيرٍ فَيَكُونَ مُمَثَّلًا
He-azwj is Allah-azwj, the King, the clear Truth, and is clearer than what the eyes can see. The intellects cannot reach Him-azwj by limitations, so He-azwj could be resembled, and the imaginations cannot occur upon Him-azwj by measurements, so He-azwj could be resembled.
خَلَقَ الْخَلْقَ عَلَى غَيْرِ تَمْثِيلٍ وَ لَا مَشُورَةِ مُشِيرٍ وَ لَا مَعُونَةِ مُعِينٍ فَتَمَّ خَلْقُهُ بِأَمْرِهِ وَ أُذْعِنُ بِطَاعَتِهِ فَأَجَابَ وَ لَمْ يُدَافِعْ وَ انْقَادَ فَلَا يُنَازِعُ
He-azwj Created the creatures without basing upon a prior example, nor consultation of a counsel, nor assistance of an assistance. His-azwj creation was completed by His-azwj Command, and were Proclaimed to obey Him-azwj, so they answered, and they did not repel, and they submitted and did not contend.
وَ مِنْ لَطَائِفِ صَنْعَتِهِ وَ عَجَائِبِ خِلْقَتِهِ مَا أَرَانَا مِنْ غَوَامِضِ الْحِكْمَةِ فِي هَذِهِ الْخَفَافِيشِ الَّتِي يَقْبِضُهَا الضِّيَاءُ الْبَاسِطُ لِكُلِّ شَيْءٍ وَ يَبْسُطُهَا الظَّلَامُ الْقَابِضُ لِكُلِّ حَيٍّ وَ كَيْفَ غشيت [عَشِيَتْ] أَعْيُنُهَا عَنْ أَنْ تَسْتَمِدَّ مِنَ الشَّمْسِ الْمُضِيئَةِ نُوراً تَهْتَدِي بِهِ فِي مَذَاهِبِهَا وَ تَصِلُ بِعَلَانِيَةِ بُرْهَانِ الشَّمْسِ إِلَى مَعَارِفِهَا
And from the subtle of His-azwj Making and wonderous of His-azwj Creations what He-azwj has Shown us from the depths of Wisdom in these bats which the illumination spreading to all things withholds it, and the darkness withholding all living beings spreads it; and how it shuts its eyes from being dazzled from the illuminating sun, a light to be guide in its going and arrive at the known places by the directions of the sun to recognising it.
وَ رَدَعَهَا بِتَلَأْلُؤِ ضِيَائِهَا عَنِ الْمُضِيِّ فِي سُبُحَاتِ إِشْرَاقِهَا وَ أَكَنَّهَا فِي مَكَامِنِهَا عَنِ الذَّهَابِ فِي بُلَجِ ائْتِلَاقِهَا فَهِيَ مُسْدَلَةُ الْجُفُونِ بِالنَّهَارِ عَلَى أَحْدَاقِهَا وَ جَاعِلَةُ اللَّيْلِ سِرَاجاً تَسْتَدِلُّ بِهِ فِي الْتِمَاسِ أَرْزَاقِهَا
And it is prevented by the brightness of the sun from the going in the morning, and to be in its places from going in the time of its shining. So, it droops its eyelids upon its cheeks at daytime and makes the night to be a lamp to be guided with in seeking its sustenance.
فَلَا يَرُدُّ أَبْصَارَهَا إِسْدَافُ ظُلْمَتِهِ وَ لَا تَمْتَنِعُ مِنَ الْمُضِيِّ فِيهِ لِغَسَقِ دُجُنَّتِهِ فَإِذَا أَلْقَتِ الشَّمْسُ قِنَاعَهَا وَ بَدَتْ أَوْضَاحُ نَهَارِهَا وَ دَخَلَ مِنْ إِشْرَاقِ نُورِهَا عَلَى الضِّبَابِ فِي وِجَارِهَا أَطْبَقَتِ الْأَجْفَانَ عَلَى مَآقِيهَا وَ تَبَلَّغَتْ مَا اكْتَسَبَتْهُ مِنَ الْمَعَاشِ فِي ظُلَمِ لَيَالِيهَا
Neither does its darkness repel it nor is it prevented from the going in it due to the gloom of the dusk. When the sun throws off its veil and manifests the clearness of its day, and the brightness of its rays enter upon the fog in their lairs, it layers the eyelids upon its eyes and lives on what it had attained from the livelihoods during the darkness of its night.
فَسُبْحَانَ مَنْ جَعَلَ اللَّيْلَ لَهَا نَهَاراً وَ مَعَاشاً وَ النَّهَارَ سَكَناً وَ قَرَاراً وَ جَعَلَ لَهَا أَجْنِحَةً مِنْ لَحْمِهَا تَعْرُجُ بِهَا عِنْدَ الْحَاجَةِ إِلَى الطَّيَرَانِ
Glorious is the One-azwj Who Made the night to be a day for it to seek livelihood, and the day for resting and calmness, and Made wings to be for it from its flesh it ascends with during the need to the flying.
كَأَنَّهَا شَظَايَا الْآذَانِ غَيْرَ ذَوَاتِ رِيشٍ وَ لَا قَصَبٍ إِلَّا أَنَّكَ تَرَى مَوَاضِعَ الْعُرُوقِ بَيِّنَةً أَعْلَاماً لَهَا جَنَاحَانِ لَمَّا يَرِقَّا فَيَنْشَقَّا وَ لَمْ يَغْلُظَا فَيَثْقُلَا تَطِيرُ
It is as if these are two ears without feathers nor bones, except that you will see places of the vein clearly as a sign that there are two wings for it when they are neither too thing so they would tear, nor too thick so they would be too heavy for the flight.
وَ وَلَدُهَا لَاصِقٌ بِهَا لَاجِئٌ إِلَيْهَا يَقَعُ إِذَا وَقَعَتْ وَ يَرْتَفِعُ إِذَا ارْتَفَعَتْ لَا يُفَارِقُهَا حَتَّى تَشْتَدَّ أَرْكَانُهَا وَ يَحْمِلَهُ لِلنُّهُوضِ جَنَاحُهُ وَ يَعْرِفَ مَذَاهِبَ عَيْشِهِ وَ مَصَالِحَ نَفْسِهِ
And it’s young ones stick with it seeking refuge to it, landing when it lands and rising what it rises, not separating from it until it’s limbs strengthen and its wings can carry it for the getting up, and it recognises the doctrines of its like and the betterment for its self.
فَسُبْحَانَ الْبَارِئِ لِكُلِّ شَيْءٍ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ.
So Glorious is the Creator of all things without basing it upon a prior example from someone else!’’[242]
باب 14 البوم
CHAPTER 14 – THE OWL
1- كَامِلُ الزِّيَارَةِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ وَ جَمَاعَةِ مَشَايِخِي عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْيَقْطِينِيِّ عَنْ صَفْوَانَ عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ فِي الْبُومَةِ فَقَالَ هَلْ أَحَدٌ مِنْكُمْ رَآهَا نَهَاراً قِيلَ لَهُ لَا تَكَادُ تَظْهَرُ بِالنَّهَارِ وَ لَا تَظْهَرُ إِلَّا لَيْلًا
(The book) ‘Kamil Al Ziyaraat’ – from Muhammad Bin Al-Hassan Bin Al Waleed, and a group of elders, from Sa’ad Bin Abdullah from Al Yaqtiny, from Safwan, from Al-Husayn Bin Abu Gundar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying regarding the owl, he‑asws said: ‘Has anyone of you seen it at daytime?’ It was said to him-asws, ‘It almost does not appear at daytime, nor does it appear except at night’.
قَالَ أَمَا إِنَّهَا لَمْ تَزَلْ تَأْوِي الْعُمْرَانَ فَلَمَّا أَنْ قُتِلَ الْحُسَيْنُ ع آلَتْ عَلَى نَفْسِهَا أَنْ لَا تَأْوِيَ الْعُمْرَانَ أَبَداً وَ لَا تَأْوِيَ إِلَّا الْخَرَابَ فَلَا تَزَالُ نَهَارَهَا صَائِمَةً حَزِينَةً حَتَّى يَجُنَّهَا اللَّيْلُ فَإِذَا جَنَّهَا اللَّيْلُ فَلَا تَزَالُ تَرِنُّ عَلَى الْحُسَيْنِ ع حَتَّى تُصْبِحَ.
He-asws said: ‘But, it had not ceased to shelter in built-up areas. When Al-Husayn-asws was killed, it swore upon itself that it will not shelter in the built-up areas ever, nor will it shelter except in the ruins. It does not cease to fast during its day grieving until the night shields it. When the night shields it, it does not cease to hoot upon Al-Husayn-asws until morning’’.[243]
2- وَ مِنْهُ، عَنْ حَكِيمِ بْنِ دَاوُدَ بْنِ حَكِيمٍ عَنْ سَلَمَةَ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ صَاعِدٍ الْبَرْبَرِيِّ وَ كَانَ قَيِّماً لِقَبْرِ الرِّضَا ع قَالَ حَدَّثَنِي أَبِي قَالَ: دَخَلْتُ عَلَى الرِّضَا ع فَقَالَ لِي مَا يَقُولُ النَّاسُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ جِئْنَا نَسْأَلُكَ
And from him, from Hakeem Bin Dawood Bin Hakeem, from Salama,
‘From Al-Husayn Bin Ali Bin Sa’id Al Berbery, and he was a custodian of the grave of Al Reza‑asws. He said, ‘My father narrated to me saying, ‘I entered to see Al-Reza-asws. He-asws said to me: ‘What are the people saying (regarding this owl)?’ He said, ‘I said, ‘May I be sacrificed for you-asws! We have come to ask you-asws!’
قَالَ فَقَالَ تُرَى هَذِهِ الْبُومَةُ كَانَتْ عَلَى عَهْدِ جَدِّي رَسُولِ اللَّهِ ص تَأْوِي الْمَنَازِلَ وَ الْقُصُورَ وَ الدُّورَ وَ كَانَتْ إِذَا أَكَلَ النَّاسُ الطَّعَامَ تَطِيرُ فَتَقَعُ أَمَامَهُمْ فَيُرْمَى إِلَيْهَا بِالطَّعَامِ وَ تُسْقَى ثُمَّ تَرْجِعُ إِلَى مَكَانِهَا
He (the narrator) said, ‘He-asws said: ‘Do you see this owl? In the era of Rasool-Allah-saww it used to shelter in the dwellings, and the castles, and the houses, and whenever the people ate the meal, it would fly and land in front of them. The food would be thrown at it, and it would be quenched. Then it would return to its place.
وَ لَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ ع خَرَجَتْ مِنَ الْعُمْرَانِ إِلَى الْخَرَابِ وَ الْجِبَالِ وَ الْبَرَارِي وَ قَالَتْ بِئْسَ الْأُمَّةُ أَنْتُمْ قَتَلْتُمْ ابْنَ نَبِيِّكُمْ وَ لَا آمَنُكُمْ عَلَى نَفْسِي.
And when Al-Husayn-asws Bin Ali-asws was killed, it went out from the built-up areas to the ruins and the mountains and the wilderness, and it said, ‘An evil community is what you are. You have killed a son-asws of your Prophet-saww, and I (now) do not feel safe upon myself’’.[244]
3- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْبُومَةَ لَتَصُومُ النَّهَارَ فَإِذَا أَفْطَرَتْ تَدَلَّهَتْ عَلَى الْحُسَيْنِ ع حَتَّى تُصْبِحَ.
And from him, from Muhammad Bin Ja’far Al Razzaz, from Ibn Abu Al Khattab, from Ibn Fazzal, from a man,
‘From Abu Abdullah-asws having said: ‘The owl tends to fast during the day. When it breaks (fast), it mourns upon Al-Husayn-asws until morning’’.[245]
4- الْكَامِلُ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ سَعْدِ بْنِ مُوسَى بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْمِيثَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا بَا يَعْقُوبَ رَأَيْتَ بُومَةً قَطُّ تَنَفَّسُ بِالنَّهَارِ فَقَالَ لَا قَالَ وَ تَدْرِي لِمَ ذَلِكَ قَالَ لَا قَالَ لِأَنَّهَا تَظَلُّ يَوْمَهَا صَائِمَةً فَإِذَا جَنَّهَا اللَّيْلُ أَفْطَرَتْ عَلَى مَا رُزِقَتْ ثُمَّ لَمْ تَزَلْ تَرَنَّمُ عَلَى الْحُسَيْنِ ع حَتَّى تُصْبِحَ.
(The book) ‘Al Kamil’ – from Ali Bin Al-Husayn, from Sa’ad Bin Musa Bin Umar, from Al-Hassan Bin Ali Al Meysami who said,
‘Abu Abdullah-asws said: ‘O Abu Yaqoub! Have you seen an owl at all breathing (hooting) at daytime?’ He said, ‘No’. He-asws said: ‘And do you know why that is so?’ He said, ‘No’. He-asws said: ‘Because it shades during its day fasting. When the night shades it, it breaks (fast) upon whatever it has been Graced, then it does not cease to hoot upon Al-Husayn until morning’’.[246]
5- دَلَائِلُ الطَّبَرِيِّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَطِيَّةَ أَخِي أَبِي الْعَوَّامِ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ ع فِي مَسْجِدِ الرَّسُولِ ص إِذْ أَقْبَلَ أَعْرَابِيٌّ عَلَى لَقُوحٍ لَهُ فَعَقَلَهُ ثُمَّ دَخَلَ فَضَرَبَ بِبَصَرِهِ يَمِيناً وَ شِمَالًا كَأَنَّهُ طَائِرُ الْعَقْلِ فَهَتَفَ بِهِ أَبُو جَعْفَرٍ ع فَلَمْ يَسْمَعْهُ فَأَخَذَ كَفّاً مِنْ حَصًى فَحَصَبَهُ
(The book) ‘Dalail’ of Al Tabari – from Al-Husayn Bin Ali Al Washa, from Abdul Samad Bin Bashir, from Atiya, brother of Abu Al Awwam who said,
‘I was with Abu Ja’far-asws in Masjid of the Rasool-saww when a Bedouin came upon a stallion of his. He tied it, then entered. He shot his glance right and left, as if he was out of his mind. Abu Ja’far-asws called out at him, but he did not hear him. He-asws grabbed a handful of pebbles and threw them towards him.
فَأَقْبَلَ الْأَعْرَابِيُّ حَتَّى نَزَلَ بَيْنَ يَدَيْهِ فَقَالَ لَهُ يَا أَعْرَابِيُّ مِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ أَقْصَى الْأَرْضِ
The Bedouin came until he descended in front of him-asws. He-asws said to him: ‘O Bedouin! Where are you coming from?’ He said, ‘From the outskirts of the earth’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ الْأَرْضُ أَوْسَعُ مِنْ ذَلِكَ فَمِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ أَقْصَى الدُّنْيَا وَ مَا خَلْفِي مِنْ شَيْءٍ أَقْبَلْتُ مِنَ الْأَحْقَافِ قَالَ أَيُّ الْأَحْقَافِ قَالَ أَحْقَافُ عَادٍ
Abu Ja’far-asws said to him: ‘The earth is vaster than that, so where are you coming from?’ He said, ‘From outskirts of the world, and there is nothing behind me. I am coming from sand dunes’. He-asws said: ‘Which sand dunes?’ He said, ‘Sand dunes of (people of) Aad’.
قَالَ يَا أَعْرَابِيُّ فَمَا مَرَرْتَ بِهِ فِي طَرِيقِكَ قَالَ مَرَرْتُ بِكَذَا فَقَالَ أَبُو جَعْفَرٍ ع وَ مَرَرْتَ بِكَذَا قَالَ الْأَعْرَابِيُّ نَعَمْ قَالَ أَبُو جَعْفَرٍ ع وَ مَرَرْتَ بِكَذَا
He-asws said: ‘O Bedouin! What did you pass by in your road?’ He said, ‘I passed by such and such’. Abu Ja’far-asws said: ‘And did you pass by such and such?’ The Bedouin said, ‘Yes’. Abu Ja’far-asws said: ‘And did you pass by such and such?’
فَلَمْ يَزَلْ يَقُولُ الْأَعْرَابِيُّ إِنِّي مَرَرْتُ وَ يَقُولُ لَهُ أَبُو جَعْفَرٍ ع وَ مَرَرْتَ بِكَذَا إِلَى أَنْ قَالَ لَهُ أَبُو جَعْفَرٍ فَمَرَرْتَ بِشَجَرَةٍ يُقَالُ لَهُ شَجَرَةُ الرِّقَاقِ
The Bedouin did not cease saying, ‘I did pass by (it)’, and Abu Ja’far-asws kept saying to him: ‘And did you pass by such and such’, until Abu Ja’far-asws said to him: ‘Did you pass by a tree called Al-Riqaq tree?’
قَالَ فَوَثَبَ الْأَعْرَابِيُّ عَلَى رِجْلَيْهِ ثُمَّ صَفَقَ بِيَدِهِ وَ قَالَ وَ اللَّهِ مَا رَأَيْتُ رَجُلًا أَعْلَمَ بِالْبِلَادِ مِنْكَ أَ وَطِئْتَهَا
He (the narrator) said, ‘The Bedouin leapt upon his feet, then clasped his-asws hand and said, ‘By Allah-azwj! I have not seen any man more knowledgeable than you-asws are. Has it been your‑asws homeland?’
قَالَ لَا يَا أَعْرَابِيُّ وَ لَكِنَّهَا عِنْدِي فِي كِتَابٍ يَا أَعْرَابِيُّ إِنَّ مِنْ وَرَائِكُمْ لَوَادِياً يُقَالُ لَهُ الْبَرَهُوتُ تَسْكُنُهُ الْبُومُ وَ الْهَامُ يُعَذَّبُ فِيهِ أَرْوَاحُ الْمُشْرِكِينَ إِلَى يَوْمِ الْقِيَامَةِ.
He-asws said: ‘No, O Bedouin, but it is with me-asws in a book. O Bedouin! There is a valley behind you called Al Barhout. The owls and the vermin dwell in it. The souls of the Polytheists are being Punished in it up to the Day of Qiyamah’’.[247]
[1] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 1
[2] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 2 a
[3] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 2 b
[4] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 2 c
[5] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 2 d
[6] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 2 e
[7] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 3
[8] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 4
[9] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 5
[10] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 6 a
[11] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 6 b
[12] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 6 c
[13] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 7 a
[14] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 7 b
[15] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 7 c
[16] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 a
[17] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 b
[18] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 c
[19] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 d
[20] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 e
[21] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 f
[22] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 8 g
[23] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 9 a
[24] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 9 b
[25] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 9 c
[26] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 10 a
[27] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 10 b
[28] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 10 c
[29] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 10 d
[30] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 11
[31] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 12 a
[32] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 12 b
[33] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 13
[34] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 14
[35] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 12 e
[36] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 15
[37] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 16 a
[38] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 16 b
[39] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 16 c
[40] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 16 d
[41] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 17
[42] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 18
[43] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 19 a
[44] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 19 b
[45] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 19 c
[46] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 20 a
[47] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 20 b
[48] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 20 c
[49] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 21 a
[50] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 21 b
[51] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 21 c
[52] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 22 a
[53] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 22 b
[54] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 23
[55] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 24 a
[56] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 24 b
[57] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 24 c
[58] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 25
[59] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 26
[60] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 27 a
[61] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 27 b
[62] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 28
[63] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 29
[64] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 30
[65] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 31
[66] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 32
[67] Bihar Al-Anwaar – V 61 The book of animals – Ch 8 H 33
[68] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 1 a
[69] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 1 b
[70] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 2
[71] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 3
[72] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 4
[73] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 5
[74] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 6
[75] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 7
[76] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 8
[77] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 9
[78] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 10
[79] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 11
[80] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 12
[81] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 13
[82] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 14
[83] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 15 a
[84] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 15 b
[85] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 16 a
[86] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 16 b
[87] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 17
[88] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 18
[89] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 19
[90] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 20
[91] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 21
[92] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 22
[93] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 23
[94] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 24
[95] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 25
[96] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 26
[97] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 27
[98] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 28
[99] Bihar Al-Anwaar – V 61 The book of animals – Ch 9 H 29
[100] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 1
[101] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 a
[102] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 b
[103] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 c
[104] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 d
[105] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 e
[106] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 f
[107] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 g
[108] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 h
[109] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 2 i
[110] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 3
[111] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 4
[112] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 5
[113] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 6
[114] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 a
[115] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 b
[116] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 c
[117] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 d
[118] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 e
[119] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 f
[120] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 g
[121] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 h
[122] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 i
[123] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 j
[124] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 k
[125] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 l
[126] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 m
[127] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 n
[128] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 o
[129] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 7 p
[130] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 8
[131] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 9
[132] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 10
[133] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 11
[134] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 12
[135] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 13
[136] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 14
[137] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 15
[138] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 16
[139] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 17 a
[140] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 17 b
[141] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 17 c
[142] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 17 d
[143] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 18
[144] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 19
[145] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 20
[146] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 21
[147] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 22
[148] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 23
[149] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 24
[150] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 25
[151] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 26
[152] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 27
[153] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 28
[154] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 29
[155] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 30
[156] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 31
[157] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 32
[158] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 33 a
[159] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 33 b
[160] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 33 c
[161] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 33 d
[162] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 33 e
[163] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 34
[164] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 35
[165] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 36
[166] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 37
[167] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 38
[168] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 39
[169] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 40
[170] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 41
[171] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 42
[172] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 a
[173] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 b
[174] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 c
[175] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 d
[176] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 e
[177] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 f
[178] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 g
[179] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 43 h
[180] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 44
[181] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 45
[182] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 46 a
[183] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 46 b
[184] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 47 a
[185] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 47 b
[186] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 48 c
[187] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 49
[188] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 50
[189] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 51
[190] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 a
[191] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 b
[192] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 c
[193] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 d
[194] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 e
[195] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 f
[196] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 g
[197] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 h
[198] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 i
[199] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 j
[200] Bihar Al-Anwaar – V 61 The book of animals – Ch 10 H 52 k
[201] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 1
[202] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 2
[203] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 3
[204] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 4 a
[205] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 4 b
[206] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 5
[207] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 6
[208] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 7
[209] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 8
[210] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 a
[211] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 b
[212] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 c
[213] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 d
[214] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 e
[215] Bihar Al-Anwaar – V 61 The book of animals – Ch 11 H 9 f
[216] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 1
[217] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 2
[218] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 3
[219] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 4
[220] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 5
[221] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 6
[222] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 7 a
[223] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 7 b
[224] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 8
[225] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 a
[226] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 b
[227] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 c
[228] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 d
[229] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 e
[230] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 f
[231] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 g
[232] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 h
[233] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 i
[234] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 j
[235] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 k
[236] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 9 l
[237] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 10 a
[238] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 10 b
[239] Bihar Al-Anwaar – V 61 The book of animals – Ch 12 H 10 c
[240] Aelius Galenus or Claudius Galenus was a Greek physician and philosopher of the Roman empire.
[241] Bihar Al-Anwaar – V 61 The book of animals – Ch 13 H 1
[242] Bihar Al-Anwaar – V 61 The book of animals – Ch 13 H 3
[243] Bihar Al-Anwaar – V 61 The book of animals – Ch 14 H 1
[244] Bihar Al-Anwaar – V 61 The book of animals – Ch 14 H 2
[245] Bihar Al-Anwaar – V 61 The book of animals – Ch 14 H 3
[246] Bihar Al-Anwaar – V 61 The book of animals – Ch 14 H 4
[247] Bihar Al-Anwaar – V 61 The book of animals – Ch 14 H 5