Volume 62
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 1 استحباب اتخاذ الدواجن في البيوت
CHAPTER 1 – RECOMMENDATION OF KEEPING THE DOMESTIC ANIMALS IN THE HOUSES
1- قُرْبُ الْإِسْنَادِ، عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: كَانُوا يُحِبُّونَ أَنْ يَكُونَ فِي الْبَيْتِ الشَّيْءُ الدَّاجِنُ مِثْلُ الْحَمَامِ وَ الدَّجَاجِ أَوِ الْعَنَاقِ لِيَعْبَثَ بِهِ صِبْيَانُ الْجِنِّ وَ لَا يَعْبَثُونَ بِصِبْيَانِهِمْ.
(The book) ‘Qurb Al Asnad – from Sa’ad Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, he (the narrator) said, ‘They-asws were loving it if there would happen to be in the house something of the livestock, like the doves, and the chicken, or the young goats for the children of the Jinn to be playing with and they would not be playing with their children’’.[1]
2- طِبُّ الْأَئِمَّةِ، عَنِ الْمُظَفَّرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى الْمَدَائِنِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَكْثِرُوا مِنَ الدَّوَاجِنِ فِي بُيُوتِكُمْ تَتَشَاغَلْ بِهَا الشَّيَاطِينُ عَنْ صِبْيَانِكُمْ.
(The book) ‘Tibb Al Aimma-asws’ – from Al Muzaffar Bin Muhammad Bin Abdul Rahman, from Abdul Rahman Bin Abu Najran, from Suleyman Bin Ja’far Bin Ibrahim Bin Abu Yahya Al Madainy who said,
‘Rasool-Allah-saww said: ‘Frequent from the livestock in your houses, the Satans-la would be pre-occupied with them from your children’’.[2]
باب 2 فضل اتخاذ الديك و أنواعها و اتخاذ الدجاج في البيت و أحكامها
CHAPTER 2 – MERIT OF KEEPING THE ROOSER AND ITS TYPE, AND KEEPING THE CHICKEN IN THE HOUSE AND ITS RULINGS
1- الْعُيُونُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ حَمَّوَيْهِ عَنِ الْيَقْطِينِيِّ قَالَ قَالَ الرِّضَا ع فِي الدِّيكِ الْأَبْيَضِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ مَعْرِفَتُهُ بِأَوْقَاتِ الصَّلَاةِ وَ الْغَيْرَةُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ كَثْرَةُ الطَّرُوقَةِ.
(The book) ‘Al Uyoun’, and ‘Al Khisal’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Ibrahim Bini Hamawiya, from Al Yaqteeny who said,
‘Al-Reza-asws said: ‘In the white rooster there are five characteristics from the characteristics of the Prophets-as – its recognising the timings of Salat, and self-esteem (Ghayra), and the generosity, and the bravery, and the (many) wives’’.[3]
2- مَجَالِسُ الصَّدُوقِ، فِي مَنَاهِي النَّبِيِّ ص نَهَى عَنْ سَبِّ الدِّيكِ وَ قَالَ إِنَّهُ يُوقِظُ لِلصَّلَاةِ.
(The book) ‘Majaalis’ of Al Sadouq –
‘Among the prohibitions of the Prophet-saww, he-saww had forbidden from reviling the rooster and said: ‘It awakens (people) for the Salat’’.[4]
3- الْمَكَارِمُ عَنِ النَّبِيِّ ص تَعَلَّمُوا مِنَ الدِّيكِ خَمْسَ خِصَالٍ مُحَافَظَتَهُ عَلَى أَوْقَاتِ الصَّلَاةِ وَ الْغَيْرَةَ وَ السَّخَاءَ وَ الشَّجَاعَةَ وَ كَثْرَةَ الطَّرُوقَةِ.
(The book) ‘Al Mukarim’ –
‘From the Prophet-saww: ‘Lear five qualities from the rooster – it’s preserving upon timings of the Salat, and the self-esteem (Ghayra), and the generosity, and the bravery, and many wives’’.[5]
4- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ الْحَضْرَمِيِّ، عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلَّهِ دِيكاً رِجْلَاهُ فِي الْأَرْضِ وَ رَأْسُهُ تَحْتَ الْعَرْشِ جَنَاحٌ لَهُ فِي الْمَشْرِقِ وَ جَنَاحٌ لَهُ فِي الْمَغْرِبِ يَقُولُ سُبْحَانَ الْمَلِكِ الْقُدُّوسِ
The book of Ja’far Bin Muhammad Bin Shureyh Al Hazramy, from Humeyd Bin Shueyb, from Jabir Al Jufy who said,
‘I heard Abu Abdullah-asws saying: ‘For Allah-azwj there is a rooster, its legs are in the earth and his head is beneath the Throne. There is a wing for it in the east, and there is a wind for it in the west saying, ‘Glorious is the King, the Holy!’
فَإِذَا قَالَ ذَلِكَ صَاحَتِ الدُّيُوكُ وَ أَجَابَتْهُ فَإِذَا سُمِعَ صَوْتُ الدِّيكِ فَلْيَقُلْ أَحَدُكُمْ سُبْحَانَ رَبِّيَ الْمَلِكِ الْقُدُّوسِ.
When it says that, the roosters shout (crow) and answer it. Whenever one of you hears the voice of the rooster, so let him say, ‘My Lord-azwj is the King, the Holy!’’[6]
5- الْكَافِي، عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص دِيكٌ أَفْرَقُ أَبْيَضُ يَحْفَظُ دُوَيْرَةَ أَهْلِهِ وَ سَبْعَ دُوَيْرَاتٍ حَوْلَهُ.
(The book) ‘Al Kafi’ – from the number, from Al BArqy, from Muhammad Bin Ali, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘An individual white rooster guards the house of its people, and seven houses around it’’.[7]
6- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ مَخْلَدٍ الْأَهْوَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دِيكٌ أَفْرَقُ أَبْيَضُ يَحْرُسُ دُوَيْرَتَهُ وَ سَبْعَ دُوَيْرَاتٍ حَوْلَهُ وَ لَنَفْضَةٌ مِنْ حَمَامَةٍ مُنَمَّرَةٍ أَفْضَلُ مِنْ سَبْعِ دُيُوكٍ فُرْقٍ بِيضٍ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ali Bin Suleyman Bin Rushed, from Al Qasim Bin Abdul Rahaman Al hashimy, from Muhammad Bin Makhlad Al Ahwazy,
‘A white frightening rooster guards its house and seven houses around it, and a swishing (of the wings) from a speckled pigeon is superior to seven white frightening roosters’’.[8]
7- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ: ذُكِرَ عِنْدَ أَبِي الْحَسَنِ حُسْنُ الطَّاوُسِ فَقَالَ لَا يَزِيدُكَ عَلَى حُسْنِ الدِّيكِ الْأَبْيَضِ بِشَيْءٍ
And from him, from the number, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim Al Ja’fary who said,
‘The peacock was mentioned in the presence of Abu Al-Hassan-asws. He-asws said: ‘Nothing will increase you in goodness than the white rooster’.
قَالَ وَ سَمِعْتُهُ يَقُولُ الدِّيكُ أَحْسَنُ صَوْتاً مِنَ الطَّاوُسِ وَ هُوَ أَعْظَمُ بَرَكَةً يُنَبِّهُكَ فِي مَوَاقِيتِ الصَّلَاةِ وَ إِنَّمَا يَدْعُو الطَّاوُسُ بِالْوَيْلِ بِخَطِيئَتِهِ الَّتِي ابْتُلِيَ بِهَا.
He (the narrator) said, ‘And I heard him-asws saying: ‘The rooster is of more excellent voice than the peacock, and it is of mightier Blessings alerting you in the timings of the Salat, and rather the peacock calls for the woe due to its sin which it has been involved with’’.[9]
8- وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الدِّيكُ الْأَبْيَضُ صَدِيقِي وَ صَدِيقُ كُلِّ مُؤْمِنٍ.
And from him, from Ali, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘The white rooster is my-asws friend and friend of every Momin’’.[10]
9- وَ مِنْهُ، عَنْ عَلِيٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: فِي الدِّيكِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْمَعْرِفَةُ بِأَوْقَاتِ الصَّلَاةِ وَ كَثْرَةُ الطَّرُوقَةِ وَ الْغَيْرَةُ.
And from him, from Ali, from one of his companions, from Abu Shueyb Al Muhamily,
‘From Abu Al-Hassan-asws having said: ‘In the rooster there are five characteristics from the characteristics of the Prophets-as – the generosity, and the bravery, and the recognition with timings of the Salat, and many wives, and the self-esteem (Ghayra)’’.[11]
10- الْكَافِي، عَنْ عَلِيٍّ وَ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صِيَاحُ الدِّيكِ صَلَاتُهُ وَ ضَرْبُهُ بِجَنَاحِهِ رُكُوعُهُ وَ سُجُودُهُ.
(The book) ‘Al Kafi’ – from Ali, and a number of his companions, from Sahl Bin Ziyad, altogether from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Shouting (crowing) of the rooster is it’s Salat, and it’s striking (flapping) its winds is it’s Ruk’u and its Sajdah’’.[12]
11- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْوَزُّ جَامُوسُ الطَّيْرِ وَ الدَّجَاجُ خِنْزِيرُ الطَّيْرِ وَ الدُّرَّاجُ حَبَشُ الطَّيْرِ وَ أَيْنَ أَنْتَ عَنْ فَرْخَيْنِ نَاهِضَيْنِ رَبَّتْهُمَا امْرَأَةٌ مِنْ رَبِيعَةَ بِفَضْلِ قُوتِهَا.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Amro Bin Usman raising it, said,
‘Amir Al-Momineen-asws said: ‘The goose is a buffalo of the birds, and the chicken is a pig of the birds, and the partridge is a turkey of the birds, and where are you from two chicks raised by a woman from (clan of) Rabie by the grace of her strength?’’[13]
12- الْكَافِي، عَنْ أَحْمَدَ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ: ذَكَرْتُ اللُّحْمَانَ بَيْنَ يَدَيْ عُمَرَ فَقَالَ عُمَرُ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ الدَّجَاجِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَلَّا إِنَّ ذَلِكَ خَنَازِيرُ الطَّيْرِ وَ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ فَرْخٍ نَهَضَ أَوْ كَادَ يَنْهَضُ.
(The book) ‘Al Kafi’ – from Ahmad, from Al Sayyari, raising it, said,
‘I mentioned the meats in front of Umar. Umar said, ‘The best of the meat is meat of the chicken’. Amir Al-Momineen-asws said: ‘That is a pig of the bird, and the best of the meats is mean of a chick getting up (baby chicken), or almost getting up (to fly)’’.[14]
13- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ: أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَدَعَا وَ أُتِيَ بِدَجَاجَةٍ مَحْشُوَّةٍ وَ بِخَبِيصٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَذِهِ أُهْدِيَتْ لِفَاطِمَةَ ثُمَّ قَالَ يَا جَارِيَةُ ائْتِنَا بِطَعَامِنَا الْمَعْرُوفِ فَجَاءَ بِتريد [بِثَرِيدٍ] وَ خَلٍّ وَ زَيْتٍ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘I had a meal with Abu Abdullah-saww. He-asws called and was brought a chicken and Khabeys (sweet dish). Abu Abdullah-asws said: ‘This had been gifted to (Syeda) Fatima-asws’. Then he-asws said, ‘O maid! Bring us our well-known meal!’ She came with porridge, vinegar, and oil’’.[15]
14- مَجْمَعُ الْبَيَانِ، رُوِيَ أَنَّ النَّبِيَّ ص كَانَ يَأْكُلُ الدَّجَاجَ وَ الْفَالُوذَجَ وَ كَانَ يُعْجِبُهُ الْحَلْوَاءُ وَ الْعَسَلُ.
(The book) ‘Majma Al Bayan’ –
‘It is reported that the Prophet-saww used to eat the chicken and Al-Falouzaj (sweet dish), and the sweets and honey used to fascinate him-saww’’.[16]
رَوَى الدِّمْيَرِيُّ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص كَانَ إِذَا أَرَادَ أَنْ يَأْكُلَ دَجَاجَةً أَمَرَ بِهَا فَرُبِطَتْ أَيَّاماً ثُمَّ يَأْكُلُهَا بَعْدَ ذَلِكَ.
It is reported by Al Tirmizi, from Nafie, from Ibn Umar,
‘It was so that whenever the Prophet-saww wanted to eat chicken, instructed with it, so it would be tied up for days, then he-saww would eat it after that’’.[17]
15 حياة الحيوان، رَوَى عَبْدُ الْحَقِّ بْنُ قَانِعٍ بِإِسْنَادِهِ إِلَى جَابِرِ بْنِ أَثْوَبَ بِسُكُونِ الثَّاءِ الْمُثَلَّثَةِ وَ فَتْحِ الْوَاوِ وَ هُوَ أَثْوَبُ بْنُ عُتْبَةَ أَنَّ النَّبِيَّ ص قَالَ: الدِّيكُ الْأَبْيَضُ خَلِيلِي. وَ إِسْنَادُهُ لَا يَثْبُتُ وَ رَوَاهُ غَيْرُهُ بِلَفْظِ الدِّيكُ الْأَبْيَضُ صَدِيقِي وَ عَدُوُّ الشَّيْطَانِ يَحْرُسُ صَاحِبَهُ وَ سَبْعَ دُورٍ خَلْفَهُ. وَ كَانَ النَّبِيُّ ص يَقْتَنِيهِ فِي الْبَيْتِ وَ الْمَسْجِدِ.
(The book) ‘Hayat Al Haywan’ – It is reported by Abdul Haq Bin Qanie, by his chain to Jabir Bin Aswab, and he is Aswab Bin Utba,
‘The Prophet-saww said: ‘The white rooster is my-saww friend’’. And the Prophet-saww used to possess it in the house and the Masjid’’.[18] (From a non-Shia source)
وَ فِي تَرْجَمَةِ الْبَزِّيِّ الرَّاوِي عَنِ ابْنِ كَثِيرٍ عَنِ الْحَسَنِ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص كَانَ يَقُولُ الدِّيكُ الْأَبْيَضُ الْأَفْرَقُ حَبِيبِي وَ حَبِيبُ جَبْرَئِيلَ يَحْرُسُ بَيْتَهُ وَ سِتَّةَ عَشَرَ بَيْتاً مِنْ جِيرَانِهِ.
And in a translation of Al Bazy the reported from Ibn Kaseer, from Al-Hassan, from Anas (well-known fabricator),
‘The Prophet-saww had said: ‘The frightening white rooster is my-saww beloved and beloved of Jibraeel-as. It guards its house and sixteen houses from its neighbours’’.[19] (From a non-Shia source)
وَ رَوَى الشَّيْخُ مُحِبُّ الدِّينِ الطَّبَرِيُ أَنَّ النَّبِيَّ ص كَانَ لَهُ دِيكٌ أَبْيَضُ وَ كَانَتِ الصَّحَابَةُ يُسَافِرُونَ بِالدِّيكَةِ لِتُعَرِّفَهُمْ أَوْقَاتَ الصَّلَاةِ.
And it is reported by the sheykh Muhibuddin Al Tabari –
‘The Prophet-saww, there was a white rooster for him-saww, and the companions were travelling with the rooster for it to let them know timings of the Salat’’.[20] (From a non-Shia source)
وَ فِي الصَّحِيحَيْنِ وَ سُنَنِ أَبِي دَاوُدَ وَ التِّرْمِذِيِّ وَ النَّسَائِيِّ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: إِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ فَإِنَّهَا رَأَتْ مَلَكاً وَ إِذَا سَمِعْتُمْ نُهَاقَ الْحَمِيرِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ فَإِنَّهَا رَأَتْ شَيْطَاناً.
And in the two ‘Saheeh’ (Bukhari and Muslim), and ‘Sunan’ of Abu Dawood, and Al Tirmizi, and Al Nasair, from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘Whenever you hear the shouting (crowing) of the rooster, then ask Allah-azwj of His-azwj Grace, for it has seen an Angel; and whenever the donkey brays, then seek Refuge with Allah-azwj from the Satan-la, for it has seen a Satan-la’’.[21] (From a non-Shia source)
وَ فِي مُعْجَمِ الطَّبَرَانِيِّ وَ تَارِيخِ أَصْبَهَانَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلَّهِ دِيكاً أَبْيَضَ جَنَاحَاهُ مَوْشِيَّانِ بِالزَّبَرْجَدِ وَ الْيَاقُوتِ وَ اللُّؤْلُؤِ لَهُ جَنَاحٌ بِالْمَشْرِقِ وَ جَنَاحٌ بِالْمَغْرِبِ وَ رَأْسُهُ تَحْتَ الْعَرْشِ وَ قَوَائِمُهُ فِي الْهَوَاءِ وَ يُؤَذِّنُ كُلَّ سَحَرٍ فَيَسْمَعُ تِلْكَ الصَّيْحَةَ أَهْلُ السَّمَاوَاتِ وَ الْأَرْضِ إِلَّا الثَّقَلَيْنِ الْجِنَّ وَ الْإِنْسَ
And in ‘Mu’jim’ of Al Tabari, and ‘Tareekh Isbahan’ –
‘From the Prophet-saww having said: ‘For Allah-azwj there is a white rooster. Its winds are embedded with the peridots, and the sapphires and pearls. A wing of it is in the east and a wing in the west, and its head is beneath the Throne and its legs are in the air. It proclaims every pre-dawn, and that crowing is heard by the people of the skies and the earth except by the two heavyweights – the Jinn and the human beings.
فَعِنْدَ ذَلِكَ يُجِيبُهُ دُيُوكُ الْأَرْضِ فَإِذَا دَنَا يَوْمُ الْقِيَامَةِ قَالَ اللَّهُ تَعَالَى ضُمَّ جَنَاحَكَ وَ غُضَّ صَوْتَكَ فَيَعْلَمُ أَهْلُ السَّمَاوَاتِ وَ الْأَرْضِ إِلَّا الثَّقَلَيْنِ أَنَّ السَّاعَةَ قَدِ اقْتَرَبَتْ.
During that, the roosters of the earth answer (respond to) it. When the Day of Qiyamah draws near, Allah-azwj the Exalted will Say: “Fold your wings and shut your voice!” So the inhabitants of the skies and the earth, except the two heavyweights (Jinn and humans), will know that the Hour has drawn near’’.[22] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ وَ الْبَيْهَقِيُّ فِي الشِّعْبِ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: إِنَّ لِلَّهِ دِيكاً رِجْلَاهُ فِي التُّخُومِ وَ رَأْسُهُ تَحْتَ الْعَرْشِ مَطْوِيَّةً فَإِذَا كَانَ هَنَةٌ مِنَ اللَّيْلِ صَاحَ سُبُّوحٌ قُدُّوسٌ فَتَصِيحُ الدِّيَكَةُ.
And it is reported by Al Tabrani and Al Bayhaqi in ‘Al Shi’b’ – from Muhammad Bin Al Mukadar, from Jabir,
‘The Prophet-saww said: ‘For Allah-azwj there is a rooster in the surrounding, and its head is beneath the Throne, folded. When it is a part of the night, it shouts (crows), ‘Glorious, Holy!’ So, the roosters (in the world) shout (responding to it)’’.[23] (From a non-Shia source)
وَ فِي كِتَابِ فَضْلِ الذِّكْرِ لِلْحَافِظِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ الْفِرْيَانِيِّ عَنْ ثَوْبَانَ مَوْلَى رَسُولِ اللَّهِ ص قَالَ: إِنَّ لِلَّهِ دِيكاً بَرَاثِنُهُ فِي الْأَرْضِ السُّفْلَى وَ عُنُقُهُ مَثْنِيٌّ تَحْتَ الْعَرْشِ وَ جَنَاحَاهُ فِي الْهَوَاءِ يَخْفِقُ بِهِمَا فِي السَّحَرِ كُلَّ لَيْلَةٍ يَقُولُ سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رَبِّنَا الرَّحْمَنِ الْمَلِكِ لَا إِلَهَ غَيْرُهُ.
And in the book ‘Fazl Al Zikr’ of Al Hafiz Ja’far Bin Muhammad Bin Al-Hassan Al Firyani,
‘From Sowban a slave of Rasool-Allah-saww, said, ‘For Allah-azwj there is a rooster. It’s legs are in the lowest earth and its neck is folded beneath the Throne, and its wings are in the air. It flaps with these during the pre-dawn of every night, ‘Glorious is the King, the Holy! Our Lord‑azwj is the Beneficent, the King, there is no god other than Him-azwj!’’[24] (From a non-Shia source)
وَ رَوَى الثَّعْلَبِيُّ أَنَّ النَّبِيَّ ص قَالَ: ثَلَاثَةُ أَصْوَاتٍ يُحِبُّهَا اللَّهُ تَعَالَى صَوْتُ الدِّيكِ وَ صَوْتُ قَارِئِ الْقُرْآنِ وَ صَوْتُ الْمُسْتَغْفِرِينَ بِالْأَسْحارِ.
And it is reported by Al Sa’alby –
‘The Prophet-saww said: ‘Three voices are loved by Allah-azwj the Exalted – voice of the rooster, and voice of a reciter of the Quran, and voice of the seekers of Forgiveness at pre-dawn [3:17]’’.[25] (From a non-Shia source)
وَ رَوَى الْإِمَامُ أَحْمَدُ وَ أَبُو دَاوُدَ وَ ابْنُ مَاجَهْ عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ أَنَّ النَّبِيَّ ص قَالَ: لَا تَسُبُّوا الدِّيكَ فَإِنَّهُ يُوقِظُ لِلصَّلَاةِ.
And it is reported by the Imam Ahmad, and Abu Dawood, and Ibn Maja, from Zayd Bin Khalid Al Juhanny,
‘The Prophet-saww said: ‘Do not revile the rooster for it awakens (you) for the Salat’’.[26] (From a non-Shia source)
وَ رَوَى الْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: إِنَّ اللَّهَ تَعَالَى أَذِنَ لِي أَنْ أُحَدِّثَ عَنْ دِيكٍ رِجْلَاهُ فِي الْأَرْضِ وَ عُنُقُهُ مَثْنِيَّةٌ تَحْتَ الْعَرْشِ وَ هُوَ يَقُولُ سُبْحَانَكَ مَا أَعْظَمَ شَأْنَكَ
And it is reported by Al Hakim in ‘Al Mustadrak’, from Abu Hureyra (a well-known fabricator),
‘The Prophet-saww said: ‘Allah-azwj the Exalted has Permitted for me-saww to narrate about a rooster, its legs are in the earth and its neck is folded beneath the Throne, and it says, ‘Glory be to You-azwj! How Magnificent is Your-azwj Glory!’’
قَالَ فَيُرَدُّ عَلَيْهِ مَا يَعْلَمُ ذَلِكَ مَنْ حَلَفَ بِي لَاذِباً.
He-saww said: ‘It is responded to, ‘That is no one known who would swear falsely by Me-azwj!’’[27] (From a non-Shia source)
وَ رَوَى أَبُو طَالِبٍ الْمَكِّيُّ وَ الْغَزَالِيُّ عَنْ مَيْمُونِ بْنِ مِهْرَانَ أَنَّهُ قَالَ: بَلَغَنِي أَنَّ تَحْتَ الْعَرْشِ مَلَكاً فِي صُورَةِ دِيكٍ رَأْسُهُ مِنْ لُؤْلُؤَةٍ وَ جَنَاحَاهُ مِنْ زَبَرْجَدٍ أَخْضَرَ فَإِذَا مَضَى ثُلُثُ اللَّيْلِ الْأَوَّلِ ضَرَبَ بِجَنَاحَيْهِ وَ زَقَا وَ قَالَ لِيَقُمِ الْقَائِمُونَ
And it is reported by Abu Talib Al Makky and Al Gazaly, from Maymoun Bin Mihran having said,
‘It has reached me that beneath the Throne there is an Angel in an image of a rooster. Its head is of pearls, and its wings are from green emeralds. When the first third of the night passes by, it strikes (flaps) with its wings and crows and says, ‘Let the standing ones (for Salat) stand up!’
فَإِذَا مَضَى نِصْفُ اللَّيْلِ ضَرَبَ بِجَنَاحَيْهِ وَ زَقَا وَ قَالَ لِيَقُمِ الْمُصَلُّونَ فَإِذَا طَلَعَ الْفَجْرُ ضَرَبَ بِجَنَاحَيْهِ وَ زَقَا وَ قَالَ لِيَقُمِ الْغَافِلُونَ وَ عَلَيْهِمْ أَوْزَارُهُمْ وَ مَعْنَى زَقَا صَاحَ.
When half the nigh passes by, it flaps with its wings and crows and says, ‘Let the praying ones arise!’ When the dawn emerges, it flaps its wings and crows and says, ‘Let the heedless ones arise, and upon them are their burdens (sins)!’ And the meaning of crowing is shouting’’.[28] (From a non-Shia source)
وَ عَنْ عَبْدِ اللَّهِ بْنِ نَافِعٍ أَنَّ النَّبِيَّ ص نَهَى عَنْ إِخْصَاءِ الْخَيْلِ وَ الْغَنَمِ وَ الدِّيكِ.
And from Abdullah Bin Nafie,
‘The Prophet-saww forbade from castrating the horse, and the sheep, and the rooster’’.[29] (From a non-Shia source)
وَ رَوَى ابْنُ مَاجَهْ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص أَمَرَ الْأَغْنِيَاءَ بِاتِّخَاذِ الْغَنَمِ وَ أَمَرَ الْفُقَرَاءَ بِاتِّخَاذِ الدَّجَاجِ.
And it is reported by Ibn Maja, from a Hadeeth by Abu Hureyra (well-known fabricator),
‘The Prophet-saww instructed the rich to keep the sheep and instructed the poor to keep the chicken’’.[30] (From a non-Shia source)
و يحل أكل الدجاج لِمَا رَوَى الشَّيْخَانِ وَ التِّرْمِذِيُّ وَ النَّسَائِيُّ عَنْ إِبْرَاهِيمَ بْنِ رهدم [زَهْدَمِ] بْنِ الْمُصْرِمِ الْحَرَمِيِ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى الْأَشْعَرِيِّ فَدَعَا بِمَائِدَةٍ عَلَيْهَا لَحْمُ دَجَاجَةٍ فَخَرَجَ مِنْ بَنِي تَيْمِ اللَّهِ أَحْمَرُ شَبِيهٌ بِالْمَوَالِي فَقَالَ هَلُمَّ فَتَلَكَّأَ فَقَالَ هَلُمَّ فَإِنِّي رَأَيْتُ النَّبِيَّ ص يَأْكُلُ مِنْهُ.
And it is Permissible to eat the chicken due to what is reported by the two sheykhs, and Al Tirmizi, and Al Nasaie from Ibrahim Bin Rahdam Bin Al Musrim Al Haramy who said,
‘We were in the presence of Abu Musa Al-Ashary. He called for a meal and upon it was chicken meat. There came out from the Banu Taymalla Ahmar resembling the slaves. He said, ‘Come on, pause!’ He said, ‘Come on (eat), for I saw the Prophet-saww eating from it’’.[31] (From a non-Shia source)
باب 3 الحمام و أنواعه من الفواخت و القماري و الدباسي و الوراشي و غيرها
CHAPTER 3 – THE DOVES AND THEIR TYPES FROM THE PIGEONS, AND THE TURTLE DOVES, AND THE HOMING PIGEON, AND THE WOOD PIGEON, AND OTHERS
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الشَّيْءَ إِذَا اخْتَلَفَ لَمْ يُلْقَحْ قُلْتُ فَإِنَّ النَّاسَ يَزْعُمُونَ الطَّيْرُ الرَّاعِبِيُ أَحَدُ أَبَوَيْهِ وَرَشَانٌ وَ قَدْ نَرَاهُ يَبِيضُ وَ يُفْرِخُ
(The book) ‘Al Ilal’ – from Muhammad Bin Musa Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’dabady, from Ahmad Bin Abdullah Al Barqy, from his father, from Yunus Bin Abdullah Bin Muskan,
‘From Abu Abdullah-asws having said: ‘The thing, when it is different, does not impregnate!’ I said, ‘But the people are alleging that the bird, the ring-necked dove, one of its parents is a wood pigeon, and we have seen it laying eggs and spawning!’
قَالَ كَذَبُوا إِنَّهُ قَدْ يُلْقَى الْوَرَشَانُ عَلَى الطَّيْرِ فَيَتَزَاوَجُ وَ يَبِيضُ وَ يُفْرِخُ وَ لَا يُفْرِخُ نَسْلُهُ أَبَداً.
He-asws said: ‘They are lying! The wood pigeon has been cast upon the bird, so it copulates and lays eggs and spawns, and its offspring do not spawn, ever!’’[32]
2- الْعُيُونُ، وَ الْعِلَلُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ مَعْنَى هَدِيرِ الْحَمَامِ الرَّاعِبِيَّةِ فَقَالَ تَدْعُو عَلَى أَهْلِ الْمَعَازِفِ وَ الْقِيَانِ وَ الْمَزَامِيرِ وَ الْعِيدَانِ.
(The books) ‘Al Uyoun’ and ‘Al Ilal’ – by the preceding chain,
‘The Syrian asked Amir Al-Momineen-asws about the meaning of the raunchy road of the pigeon. He-asws said: ‘It supplicates against the people of the stringed musical instruments, and (people of) the female singers, and the flutes, and the two drum sticks’’.[33]
3- الْإِخْتِصَاصُ، وَ الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: أُهْدِيَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَاخِتَةٌ وَ وَرَشَانٌ وَ طَيْرٌ رَاعِبِيٌّ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَّا الْفَاخِتَةُ فَتَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ فَافْقِدُوهَا قَبْلَ أَنْ تَفْقِدَكُمْ فَأَمَرَ بِهَا فَذُبِحَتْ
(The books) ‘Al Ikhtisas’, and ‘Al Basaair’ – from Ahmad Bin Muhammad, from Al-Bazanty, from one of our companions who said,
‘There were gifted to Abu Abdullah-asws, a turtle dove, and a wood pigeon, and a ring-necked dove. Abu Abdullah-asws said: ‘As for the turtle dove, it said, ‘I will kill you all! I will kill you all, before you are killed!’ So, I-asws instructed with it, and it was slaughtered.
وَ أَمَّا الْوَرَشَانُ فَيَقُولُ قُدِّسْتُمْ قُدِّسْتُمْ فَوَهَبَهُ لِبَعْضِ أَصْحَابِهِ وَ الطَّيْرُ الرَّاعِبِيُّ يَكُونُ عِنْدِي أُسَرُّ بِهِ.
And as for the wood pigeon, he was saying, ‘Youazwj are Holy! Youazwj are Holy!’ So, Iasws gifted it to one of his companions; and the ring-necked bird is with measws, Iasws get cheered by it’’.[34]
4- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي أَحْمَدَ عَنْ شُعَيْبِ بْنِ الْحَسَنِ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع جَالِساً فَسَمِعَ صَوْتاً مِنَ الْفَاخِتَةِ فَقَالَ تَدْرُونَ مَا تَقُولُ قَالَ قُلْتُ لَا قَالَ تَقُولُ فَقَدْتُكُمْ فَافْقِدُوهَا قَبْلَ أَنْ تَفْقِدَكُمْ.
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Mazar, from Al Halby, from Ibn Muskan, from abu Ahmad, from Shueyb Bin Al-Hassan who said,
‘I was seated in the presence of Abu Ja’farasws (and) we heard a noise from a turtle dove. Heasws said: ‘Do you know what she is saying?’ Heasws said: ‘She is saying: ‘‘I will kill you all! I will kill you all, before you are killed!’’[35]
5- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: سَمِعْتُ فَاخِتَةً تَصِيحُ مِنْ دَارِ أَبِي عَبْدِ اللَّهِ ع فَقَالَ أَ تَدْرُونَ مَا تَقُولُ هَذِهِ الْفَاخِتَةُ قَالَ قُلْتُ لَا قَالَ تَقُولُ فَقَدْتُكُمْ أَمَا إِنَّا لَنَفْقِدَنَّهَا قَبْلَ أَنْ تَفْقِدَنَا قَالَ فَأَمَرَ بِهَا فَذُبِحَتْ.
And from him, from Ahmad Bin Muhammad, from Saeed Bin Janah, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari, from one of our companions who said,
‘I heard a wood pigeon shouting from the house of Abu Abdullahasws. Heasws said: ‘Do you know what this turtle dove said?’ I said, ‘No’. Heasws said: ‘She said, ‘I will kill you all!’ But Iasws will kill it before it kills us’. Heasws instructed with, so it was slaughtered’’.[36]
6- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ الْبَرْقِيِّ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَلِيِّ بْنِ سِنَانٍ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَمِعَ صَوْتَ فَاخِتَةٍ فِي الدَّارِ فَقَالَ أَيْنَ هَذِهِ الَّتِي أَسْمَعُ صَوْتَهَا قُلْنَا هِيَ فِي الدَّارِ أُهْدِيَتْ لِبَعْضِهِمْ
And from him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, and Al Barqy, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Dawood Bin Farqad, from Ali Bin Sinan who said,
‘We were in the presence of Abu Abdullah-asws, and we heard a noise of a wood pigeon in the house. Heasws said: ‘Where it this whose voice Iasws just heard?’ We said, ‘It is in the house. I have gifted it to one of them’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا لَنَفْقِدَنَّكِ قَبْلَ أَنْ تَفْقِدَنَا قَالَ ثُمَّ أَمَرَ بِهَا فَأُخْرِجَتْ مِنَ الدَّارِ.
Abu Abdullahasws said to him: ‘But, it will kill you before you get us killed’. Then heasws instructed with it to be expelled from the house’’.[37]
7- كَامِلُ الزِّيَارَةِ، عَنْ أَبِيهِ وَ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّخِذُوا الْحَمَامَ الرَّاعِبِيَّةَ فِي بُيُوتِكُمْ فَإِنَّهَا تَلْعَنُ قَتَلَةَ الْحُسَيْنِ ع.
(The book) ‘Kamil Al Zirayaat’ – from his father, and Ali Bin Al-Husayn, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘Keep the ring-necked dove in your houses, for these tend to curse the killers of Al-Husayn‑asws’’.[38]
8- الْكَامِلُ، عَنْ أَبِيهِ وَ أَخِيهِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ الْحَسَنِ جَمِيعاً عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ صَنْدَلٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: كُنْتُ جَالِساً فِي بَيْتِ أَبِي عَبْدِ اللَّهِ ع فَنَظَرْتُ إِلَى الْحَمَامِ الرَّاعِبِيِّ يُقَرْقِرُ طَوِيلًا فَنَظَرَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع طَوِيلًا فَقَالَ يَا دَاوُدُ أَ تَدْرِي مَا يَقُولُ هَذَا الطَّيْرُ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ قَالَ يَدْعُو عَلَى قَتَلَةِ الْحُسَيْنِ ع فَاتَّخِذُوهُ فِي مَنَازِلِكُمْ.
(The book) ‘Al Kamil’ – from his father, and his brother, and Ali Bin Al-Husayn, and Muhammad Bin Al-Hassan, altogether from Ahmad Bin Idrees, from Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from Sandal, from Dawood Bin Farqad who said,
‘I was seated in the house of Abu Abdullah-asws. I looked at the ring-necked dove cooing for a long time. Abu Abdullah-asws looked at me for a long time. He-asws said: ‘O Dawood! Do you know what this bird is saying?’ I said, ‘No, by Allah-azwj, may I be sacrificed for you-asws!’ He-asws said: ‘It is supplicating against the killers of Al-Husayn-asws, so keep it in your houses’’.[39]
9- إِرْشَادُ الْمُفِيدِ، عَنْ عَلِيِّ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ كَرَامَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: كَانَتْ لِابْنِ ابْنَتِي حَمَامَاتٌ فَذَبَحْتُهُنَّ غَضَباً ثُمَّ خَرَجْتُ إِلَى مَكَّةَ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ مُحَمَّدٍ الْبَاقِرِ ع قَبْلَ طُلُوعِ الشَّمْسِ فَلَمَّا طَلَعَتْ رَأَيْتُ فِيهَا حَمَاماً كَثِيراً
(The book) ‘Al Irshad’ of Al Mufeed – from Ali Bin Saeed, from Muhammad Bin Karamat, from Abu Hamza Al Sumali who said,
‘There were pigeons for a son of my daughter. I slaughtered them in anger, then I went to Makkah. I entered to see Abu Ja’far Muhammad Al-Baqir-asws before rising of the sun. When it rose, I saw a lot of pigeons therein’.
قَالَ قُلْتُ أَسْأَلُهُ مَسَائِلَ وَ أَكْتُبُ مَا يُجِيبُنِي عَنْهَا وَ قَلْبِي مُتَفَكِّرٌ فِيمَا صَنَعْتُ بِالْكُوفَةِ وَ ذَبْحِي لِتِلْكَ الْحَمَامَاتِ مِنْ غَيْرِ مَعْنًى وَ قُلْتُ فِي نَفْسِي لَوْ لَمْ يَكُنْ فِي الْحَمَامِ خَيْرٌ لَمَا أَمْسَكَهُنَّ
He (the narrator) said, ‘I said (to myself), ‘I shall ask him-asws questions and write down what he-asws answers be about these’, and my heart was thoughtful regarding what I had done at Al-Kufa, and my slaughtering those pigeons from without any meaning, and I said to myself, ‘Had there not been goodness in the pigeons, he-asws would not have kept them’.
فَقَالَ لِي أَبُو جَعْفَرٍ ع مَا لَكَ يَا بَا حَمْزَةَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ خَيْرٌ قَالَ كَانَ قَلْبُكَ فِي مَكَانٍ آخَرَ قُلْتُ إِي وَ اللَّهِ
Abu Ja’far-asws said to me: ‘What is the matter with you, O Abu Hamza?’ I said, ‘O son-asws of Rasool-Allah-saww! Good’. He-asws said: ‘Your heart was in another place’. I said, ‘Yes, by Allah‑azwj!’
وَ قَصَصْتُ عَلَيْهِ الْقِصَّةَ وَ حَدَّثْتُهُ بِأَنِّي ذَبَحْتُهُنَّ فَالْآنَ أَنَا أَعْجَبُ بِكَثْرَةِ مَا عِنْدَكَ مِنْهَا
And I narrated the story to him-asws, and narrated to him-asws with, ‘Although I have slaughtered them, now I am surprised at the large numbers from these what are with you‑asws!’
قَالَ فَقَالَ الْبَاقِرُ ع بِئْسَ مَا صَنَعْتَ يَا أَبَا حَمْزَةَ أَ مَا عَلِمْتَ أَنَّهُ إِذَا كَانَ مِنْ أَهْلِ الْأَرْضِ عبثا [عَبَثٌ] بِصِبْيَانِنَا نَدْفَعُ عَنْهُمُ الضَّرَرَ بِانْتِفَاضِ الْحَمَامِ وَ أَنَّهُنَّ يُؤْذِنَّ بِالصَّلَاةِ فِي آخِرِ اللَّيْلِ فَتَصَدَّقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ دِينَاراً فَإِنَّكَ قَتَلْتَهُنَّ غَضَباً.
He (the narrator) said, ‘Al-Baqir-asws said: ‘Evil is what you have done, O Abu Hamza! Don’t you know that whenever vanity happens from people of the earth with our-asws children, we-asws defend the harm from them by moving the pigeons, and these proclaim with the Salat at the end of the night. So give in charity of one Dinar for each one from these (you have killed), for you have killed them in anger’’.[40]
10- طِبُّ الْأَئِمَّةِ، عَنْ عَلِيِّ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ كَرَامَةَ قَالَ: رَأَيْتُ فِي مَنْزِلِ مُوسَى بْنِ جَعْفَرٍ ع زَوْجَ حَمَامٍ أَمَّا الذَّكَرُ فَإِنَّهُ كَانَ أَخْضَرَ بِهِ شَيْءٌ مِنَ السَّمْرِ وَ أَمَّا الْأُنْثَى فَسَوْدَاءَ وَ رَأَيْتُهُ يَفُتُّ لَهُمَا الْخُبْزَ وَ هُوَ عَلَى الْخِوَانِ وَ يَقُولُ إِنَّهُمَا لَيُحَرِّكَانِ مِنَ اللَّيْلِ وَ يُؤْنِسَانِ وَ مَا مِنِ انْتِفَاضَةٍ يَنْتَفِضَانِهَا مِنَ اللَّيْلِ إِلَّا دَفَعَ اللَّهُ بِهَا مَنْ دَخَلَ الْبَيْتَ مِنَ الْأَرْوَاحِ.
(The book) ‘Tibb Al-Aimma-asws’ – from Ali Bin Saeed, from Muhammad Bin Karamat who said,
‘I saw a pair pigeons in the house of Musa-asws Bin Ja’far-asws. As for the male, it was green, there was something brown with it, and as for the female, it was black, and I saw him-asws fragmenting the bread for them, while he-asws upon the meal, and he-asws said: ‘These two tend to move at night and are gently (friendly), and there is no movement they are moving from the night except and Allah-azwj Repels by them the ones from the spirits (Jinn) who enter the house’’.[41]
11- مَشَارِقُ الْأَنْوَارِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عَادَانَا مِنْ كُلِّ شَيْءٍ حَتَّى مِنَ الطُّيُورِ الْفَاخِتَةِ وَ مِنَ الْأَيَّامِ الْأَرْبِعَاءِ.
(The book) ‘Mashariq Al Anwaar’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Our-asws enemies are from all things, even from the birds are the turtle dove, and from the days, the Wednesday’’.[42]
12- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ مَخْلَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَنَفْضَةٌ مِنْ حَمَامَةٍ مُنَمَّرَةٍ أَفْضَلُ مِنْ سَبْعِ دُيُوكٍ فُرْقٍ بِيضٍ.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ali Bin Suleyman, from Al Qasim Bin Abdul Rahman, from Muhammad Bin Makhlad,
‘From Abu Abdullah-asws having said: ‘The movement from a spotted pigeon is superior to seven white frightening roosters’’.[43]
13- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ الْأَصْبَهَانِيِّ قَالَ: أُهْدِيَتْ لِإِسْمَاعِيلَ بْنِ أَبِي عَبْدِ اللَّهِ ع صُلْصُلًا فَدَخَلَ أَبُو عَبْدِ اللَّهِ ع فَلَمَّا رَآهُ قَالَ هَذَا الطَّيْرُ الْمَشْئُومُ أَخْرِجُوهُ فَإِنَّهُ يَقُولُ فَقَدْتُكُمْ فَافْقِدُوهُ قَبْلَ أَنْ يَفْقِدَكُمْ.
(The book) ‘Al Kafi’ – from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Bakr Bin Salih, from Muhammad Bin Abu Hamza, from Usman Al Asbahany who said,
‘A turtle dove was gifted to Ismail son of Abu Abdullah-asws. Abu Abdullah-asws entered. When he-asws saw it, he-asws said: ‘This is an inauspicious bird, expel it, for it says, ‘‘I will kill you all! I will kill you all, before you are killed!’’[44]
14- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: الْحَمَامُ مِنْ طُيُورِ الْأَنْبِيَاءِ ع.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ibn Mahboub, from Muawiya Bin Wahab who said,
‘The pigeon is from the birds of the Prophets-as’’.[45]
15 وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ أَوَّلَ حَمَامٍ كَانَ بِمَكَّةَ حَمَامٌ كَانَ لِإِسْمَاعِيلَ ع.
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hasan Bin Ali Al Washa, from Hamad Bin Usman, from Abdul A’ala, slave of family of Saam who said,
‘I heard Abu Abdullah-asws saying: ‘The first pigeon which was at Makkah was a pigeon of Ismail-as’’.[46]
16- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَصْلَ حَمَامِ الْحَرَمِ بَقِيَّةُ حَمَامٍ كَانَ لِإِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ ع اتَّخَذَهَا كَانَ يَأْنَسُ بِهَا
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws, ‘The origin of the pigeons of the Sanctuary are remainder of the pigeon of a pigeon which used to be for Ismail Bin Ibrahim-as. He-as had kept it to be comforted by it’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يُسْتَحَبُّ أَنْ يَتَّخِذَ طَيْراً مَقْصُوصاً يَأْنَسُ بِهِ مَخَافَةَ الْهَوَامِ.
Abu Abdullah-asws said: ‘It is recommended to keep a clipped pigeon to be comforted by it, fearing the vermin’’.[47]
17- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ هَذِهِ الْحَمَامُ حَمَامُ الْحَرَمِ هِيَ مِنْ نَسْلِ حَمَامِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الَّتِي كَانَتْ لَهُ.
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Washa, from Ahmad Bin Aiz, from Abu Khadeeja who said,
‘I heard Abu Abdullah-asws saying: ‘These pigeons, pigeons of the Sanctuary are offspring from the pigeon of Ismail Bin Ibrahim-as which used to be for him-as’’.[48]
18- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنِ ابْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ مِنْ بَيْتٍ فِيهِ حَمَامٌ إِلَّا لَمْ يُصِبْ أَهْلَ ذَلِكَ الْبَيْتِ آفَةٌ مِنَ الْجِنِّ إِنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ فِي الْبَيْتِ فَيَعْبَثُونَ بِالْحَمَامِ وَ يَدَعُونَ الْإِنْسَانَ.
And from him, from Ali Bin Muhammad, from Salih Bin Abu Hammad, and Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washa, from Ibn Aiz, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘There is none from a house wherein is a pigeon except the people of that house will not be afflicted by an affliction from the Jinn. Then foolish ones of the Jinn tamper in the house, so they will be tampering with the pigeons and leave the humans’’.[49]
19- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَا رَجُلٌ إِلَى النَّبِيِّ ص الْوَحْشَةَ فَأَمَرَهُ أَنْ يَتَّخِذَ فِي بَيْتِهِ زَوْجَ حَمَامٍ.
And from him, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeydullah Al Dihqan, from Dorost, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A man complained to the Prophet-saww of the loneliness, so he-saww instructed him to keep a pair of pigeons in the house’’.[50]
20- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ صَنْدَلٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: ذُكِرَتِ الْحَمَامُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ اتَّخِذُوهَا فِي مَنَازِلِكُمْ فَإِنَّهَا مَحْبُوبَةٌ لَحِقَتْهَا دَعْوَةُ نُوحٍ ع وَ هِيَ آنَسُ شَيْءٍ فِي الْبُيُوتِ.
And from him, from a number of his companions, from Sahl Bin Ziyad, from Abu Abdullah Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Sandal, from Zayd l Shahaam who said,
‘I mentioned the pigeons in the presence of Abu Abdullah-asws. He-asws said: ‘Keep them in your house, for they are beloved. The supplication of Noah-as has impacted them, and these are the most comforting of things in the houses’’.[51]
21- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ رَجُلٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي سَلَمَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْحَمَامُ طَيْرٌ مِنْ طُيُورِ الْأَنْبِيَاءِ ع الَّتِي كَانُوا يُمْسِكُونَ فِي بُيُوتِهِمْ وَ لَيْسَ مِنْ بَيْتٍ فِيهِ حَمَامٌ إِلَّا لَمْ يُصِبْ أَهْلَ ذَلِكَ الْبَيْتِ آفَةٌ مِنَ الْجِنِّ إِنَّ سُفَهَاءَ الْجِنِّ يَعْبَثُونَ فِي الْبَيْتِ فَيَعْبَثُونَ بِالْحَمَامِ وَ يَدَعُونَ النَّاسَ
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from a man, from Umar Bin Yazeed, from Abu Salama who said,
‘The pigeon is a bird from the birds of the Prophets-as which they-as used to keep in their-as houses, and there isn’t any from a house wherein is a pigeon except the people of that house will not be afflicted by an affliction from the Jinn. The foolish ones of the Jinn tamper in the house, so they would be tampering with the pigeons and leaving the people’.
قَالَ فَرَأَيْتُ فِي بَيْتِ أَبِي عَبْدِ اللَّهِ ع حَمَاماً لِابْنِهِ إِسْمَاعِيلَ ع.
He (the narrator) said, ‘I saw a pigeon in the house of Abu Abdullah-asws being for his-asws son Ismail’’.[52]
22- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ قَالَ أَبُو الْحَسَنِ الْأَوَّلُ ع وَ نَظَرْتَ إِلَى حَمَامٍ فِي بَيْتِهِ مَا مِنِ انْتِفَاضٍ يَنْتَفِضُ بِهَا إِلَّا نَفَّرَ اللَّهُ بِهَا مَنْ دَخَلَ الْبَيْتَ مِنْ عُزْمَةِ أَهْلِ الْأَرْضِ.
And from him, from a number of his companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Yaqoub Bin Ja’far who said,
‘Abu Al-Hassan-asws the 1st said, and he-asws had looked at a pigeon in his-asws house: ‘There is none from a movement move it moves with except Allah-azwj Causes the one from the determined ones (Jinn) of the people of the earth to flee from it’’.[53]
23- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ رَجُلٍ عَنْ يَحْيَى الْأَزْرَقِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ خَفِيقَ أَجْنِحَةِ الْحَمَامِ لَيَطْرُدُ الشَّيَاطِينَ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from a man from Yahya Al Azraq who said,
‘I heard Abu Abdullah-asws saying: ‘The flapping of the wings of the pigeon tends to repel the Satans-la’’.[54]
24- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَدْفَعُ بِالْحَمَامِ عَنْ هَدَّةِ الدَّارِ.
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, raising it, said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Defends through the pigeon from the harms of the house (breakage etc.)’’.[55]
25- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ بْنِ الْأَصْبَهَانِيِ قَالَ: اسْتَهْدَانِي إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ ع فَأَهْدَيْتُ لَهُ طَيْراً رَاعِبِيّاً فَدَخَلَ أَبُو عَبْدِ اللَّهِ ع فَقَالَ اجْعَلُوا هَذَا الطَّيْرَ الرَّاعِبِيَّ مَعِي فِي الْبَيْتِ يُؤْنِسُنِي
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Muhammad Bin Abu Hamza, from Usman Bin Al Asbahany who said,
‘Ismail son of Abu Abdullah-asws gifted (something) to me, so I gifted a ring-necked dove to him. Abu Abdullah-asws entered. He-asws said: ‘Make this ring-necked dove bird to be with me‑asws in the room to comfort me-asws!’’
قَالَ وَ قَالَ عُثْمَانُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ بَيْنَ يَدَيْهِ حَمَامٌ يَفُتُّ لَهُنَّ خُبْزاً.
He (the narrator) said, ‘And Usman said, ‘I entered to see Abu Abdullah-asws and there were pigeons in front of him-asws. He-asws was fragmenting bread for them’’.[56]
26- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ أَشْعَثَ بْنِ مُحَمَّدٍ الْبَارِقِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ صَالِحٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَأَيْتُ عَلَى فِرَاشِهِ ثَلَاثَ حَمَامَاتٍ خُضْرٍ قَدْ ذَرَقْنَ عَلَى الْفِرَاشِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَؤُلَاءِ الْحَمَامُ تَقْذَرُ الْفِرَاشَ فَقَالَ لَا إِنَّهُ يُسْتَحَبُّ أَنْ يُمْسَكْنَ فِي الْبَيْتِ.
(The book) ‘Al-Kafi’ – From the number, from Sahl, from Bakr Bin Salih, from Ash’as Bin Muhammad Al Bariqy, from Abdul Kareem Bin Salih who said,
‘I entered to see Abu Abdullah-asws. I saw three green pigeons upon his-asws bed which had excreted upon the bed. I said, ‘May I be sacrificed for you-asws! These pigeons have dirtied the bed!’ He-asws said: ‘No! It is recommended to keep them in the house’’.[57]
27- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي مَنْزِلِ رَسُولِ اللَّهِ ص زَوْجُ حَمَامٍ أَحْمَرَ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from one of his companions, from Aban, from a man,
‘From Abu Abdullah-asws having said: ‘There were a pair of red pigeons in the house of Rasool-Allah-saww’’.[58]
28- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِ عَنْ يَحْيَى الْأَزْرَقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع احْتَفَرَ أَمِيرُ الْمُؤْمِنِينَ ع بِئْراً فَرَمَوْا فِيهَا فَأُخْبِرَ بِذَلِكَ فَجَاءَ حَتَّى وَقَفَ عَلَيْهَا فَقَالَ لَتَكُفُّنَّ أَوْ لَأُسْكِنَنَّهَا الْحَمَامَ
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Abu Najran, from Muhammad Bin Umar, from Ibrahim Bin Al Sindy, from Yahya Al Azraq who said,
‘Abu Abdullah-asws said: ‘Amir Al-Momineen-asws dug a well, but they (people) threw (stones) into it. He-asws was informed with that, so he-asws came until he-asws paused at it. He-asws said: ‘Either you will desist or I-asws shall settle the pigeons in it!’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ خَفِيقَ أَجْنِحَتِهَا يَطْرُدُ الشَّيَاطِينَ.
Then Abu Abdullah-asws said: ‘The flapping of their wings repel the Satans-la’’.[59]
29- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: ذُكِرَ الْحَمَامُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ إِنَّهُ بَلَغَنِي أَنَّ عُمَرَ رَأَى حَمَاماً يَطِيرُ وَ رَجُلٌ تَحْتَهُ يَعْدُو فَقَالَ عُمَرُ شَيْطَانٌ يَعْدُو تَحْتَهُ شَيْطَانٌ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from one of his companions who said,
‘The pigeon was mentioned in the presence of Abu Abdullah-asws. A man said to him-asws, ‘It has reached me that Umar saw a pigeon flying and a man was running under it. Umar said, ‘A Satan-la running under a Satan-la’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا كَانَ إِسْمَاعِيلُ عِنْدَكُمْ فَقِيلَ صِدِّيقٌ فَقَالَ فَإِنَّ بَقِيَّةَ حَمَامِ الْحَرَمِ مِنْ حَمَامِ إِسْمَاعِيلَ ع.
Abu Abdullah-asws said: ‘What was Ismail-as in your views?’ It was said, ‘A truthful one!’ He-asws said: ‘Surely the remainder of the pigeons of the Sanctuary are from the pigeon of Ismail-as’’.[60]
30- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اتَّخَذَ طَيْراً فِي بَيْتِهِ فَلْيَتَّخِذْ وَرَشَاناً فَإِنَّهُ أَكْثَرُ شَيْءٍ ذِكْراً لِلَّهِ عَزَّ وَ جَلَّ وَ أَكْثَرُ تَسْبِيحاً وَ هُوَ طَيْرٌ يُحِبُّنَا أَهْلَ الْبَيْتِ.
And from him, from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘One who (wants to) keep a bird in his house, so let him keep a woodpigeon, for it is the most frequent of things mentioning Allah-azwj Mighty and Majestic, and the most glorifying, and it is a bird who loves us-asws, People-asws of the Household’’.[61]
31- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُثْمَانَ بْنِ الْأَصْبَهَانِيِّ قَالَ: اسْتَهْدَانِي إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ ع طَيْراً مِنْ طُيُورِ الْعِرَاقِ فَأَهْدَيْتُ لَهُ وَرَشَاناً فَدَخَلَ أَبُو عَبْدِ اللَّهِ ع فَرَآهُ فَقَالَ إِنَّ الْوَرَشَانَ يَقُولُ بُورِكْتُمْ بُورِكْتُمْ فَأَمْسِكُوهُ.
And from him, from the number, from Ahmad bin Muhammad, from Bakr Bin Salih, from Muhammad Bin Abu Hamza, from Usman Bin Asbahany who said,
‘Ismail son of Abu Abdullah-asws gifted to me a bird from the birds of Al-Iraq, so I gifted a wood pigeon to him. Abu Abdullah-asws entered. He-asws saw it, so he-asws said: ‘The woodpigeon says, ‘Be Blessed! Be Blessed!’ So, keep it!’’[62]
32- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ سَيْفٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ نَهَى ابْنَهُ إِسْمَاعِيلَ عَنِ اتِّخَاذِ الْفَاخِتَةِ وَ قَالَ إِنْ كُنْتَ وَ لَا بُدَّ مُتَّخِذاً فَاتَّخِذْ وَرَشَاناً فَإِنَّهُ كَثِيرُ الذِّكْرِ لِلَّهِ عَزَّ وَ جَلَ.
And from him, from the number, from Ahmad Bin Muhammad, from Al Jamourany, from Ibn Abu Hamza, from Sayf, from Is’haq Bin Ammar, from Abu Baseer,
‘From Abu Abdullah-asws having forbidden his-asws son Ismail from keep the turtle dove and said, ‘If it is inevitable for you to keep, then keep a wood pigeon, for it is of frequent Zikr of Allah-azwj Mighty and Majestic’’.[63]
33- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ فِي دَارِ أَبِي جَعْفَرٍ ع فَاخِتَةٌ فَسَمِعَهَا يَوْماً وَ هِيَ تَصِيحُ فَقَالَ لَهُمْ أَ تَدْرُونَ مَا تَقُولُ هَذِهِ الْفَاخِتَةُ فَقَالُوا لَا
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from a man,
‘From Abu Abdullah-asws having said: ‘There was a turtle dove in the house of Abu Ja’far-asws. One day he-asws heard it and it was cooing. He-asws said to them: ‘Do you know what this turtle dove is saying?’ They said, ‘No’.
قَالَ تَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ ثُمَّ قَالَ لَنَفْقِدَنَّهَا قَبْلَ أَنْ تَفْقِدَنَا ثُمَّ أَمَرَ بِهَا فَذُبِحَتْ.
He-asws said: ‘It said, ‘I will kill you all! I will kill you all!’’ Then he-asws said: ‘We shall kill it before it kills us!’ Then he-asws ordered with it, so it was slaughtered’’.[64]
34- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْجَامُورَانِيِّ عَنْ أَبِي حَمْزَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا بَا مُحَمَّدٍ اذْهَبْ بِنَا إِلَى إِسْمَاعِيلَ نَعُودُهُ وَ كَانَ شَاكِياً فَقُمْنَا فَدَخَلْنَا عَلَى إِسْمَاعِيلَ فَإِذَا فِي مَنْزِلِهِ فَاخِتَةٌ فِي قَفَصٍ تَصِيحُ
And from him, from the number, from Ahmad bin Muhammad Bin Khalid Al Jamourany, from Abu Hamza, from Sayf Bin Ameyra, from Is’haq Bin Ammar, from Abu Baseer who said,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘O Abu Muhammad! Let us go to Ismail to console him, and he has been complaining’. So, we arose and entered to see Ismail, and there was a turtle dove cooing in a cage.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا بُنَيَّ مَا يَدْعُوكَ إِلَى إِمْسَاكِ هَذِهِ الْفَاخِتَةِ أَ وَ مَا عَلِمْتَ أَنَّهَا مَشُومَةٌ أَ وَ مَا تَدْرِي مَا تَقُولُ قَالَ إِسْمَاعِيلُ لَا
Abu Abdullah-asws said: ‘O my-asws son! What called you to keep this turtle dove? Or don’t you know that it is inauspicious? Or don’t you know what it is saying?’ Ismail said, ‘No’.
قَالَ إِنَّمَا تَدْعُو عَلَى أَرْبَابِهَا فَتَقُولُ فَقَدْتُكُمْ فَقَدْتُكُمْ فَأَخْرِجُوهَا.
He-asws said: ‘But rather it is supplication against it’s owners. It is saying, ‘I will kill you all! I will kill you all!’ Expel it!’’[65]
35- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الطَّيْرِ يُرْسَلُ مِنَ الْبَلَدِ الْبَعِيدِ الَّذِي لَمْ يَرَهُ قَطُّ فَيَأْتِي فَقَالَ يَا ابْنَ عُذَافِرٍ هُوَ يَأْتِي مَنْزِلَ صَاحِبِهِ مِنْ ثَلَاثِينَ فَرْسَخاً عَلَى مَعْرِفَتِهِ وَ حِسِّهِ فَإِذَا زَادَتْ عَلَى ثَلَاثِينَ فَرْسَخاً جَاءَتْ إِلَى أَرْبَابِهَا بِأَرْزَاقِهَا.
(The book) ‘Al Kafi’ – from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail, from Muhammad Bin Uzafir who said,
‘I asked Abu Abdullah-asws about the bird sent with a message from the remote city it has not seen at all, so it comes? He-asws said: ‘O Ibn Uzafir! It comes to the house of its owner from (a distance of) thirty Farsakhs, based upon it’s recognition and it’s sensory perceptions. When (the distance) increases upon thirty Farsakhs, it comes to its nourishers for their sustenance’’.[66]
36 الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أَتَى مِنْ ثَلَاثِينَ فَرْسَخاً فَبِالْهِدَايَةِ وَ مَا كَانَ أَكْثَرَ مِنْ ذَلِكَ فَبِالْأُكُلِ.
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, raising it, said,
‘Abu Abdullah-asws said: ‘Whatever comes from thirty Farsakhs, it is due to the guidance, and whatever is more than that, it is due to the eating’’.[67]
37- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الطَّيْرُ يَجِيءُ مِنَ الْمَكَانِ الْبَعِيدِ قَالَ إِنَّمَا يَجِيءُ لِرِزْقِهِ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Is’ha Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The bird comes from the far place’. He-asws said: ‘But rather it comes for its sustenance’’.[68]
38- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ دَاوُدَ الْحَدَّادِ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ الْحَمَامُ يُرْسَلْنَ مِنَ الْمَوَاضِعِ الْبَعِيدَةِ فَتَأْتِي وَ يُرْسَلْنَ مِنَ الْمَكَانِ الْقَرِيبِ فَلَا تَأْتِي فَقَالَ إِذَا انْقَطَعَ أُكُلُهُ فَلَا تَأْتِي
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Hamhour, from Ali Bin Dawood Al Haddad, from Hareyz, ,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘The pigeon is sent from the far place, so it comes, and is sent from the nearby place, but it does not come’. He-asws said: ‘When it’s eating is cut off, it does not come’’.[69]
39- دَلَائِلُ الطَّبَرِيِّ، عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ خَالِدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ فِي طَرِيقِ مَكَّةَ وَ مَعَهُ أَبُو أُمَيَّةَ الْأَنْصَارِيُّ وَ هُوَ زَمِيلُهُ فِي مَحْمِلِهِ فَنَظَرَ إِلَى زَوْجِ وَرَشَانٍ فِي جَانِبِ الْمَحْمِلِ مَعَهُ فَرَفَعَ أَبُو أُمَيَّةَ يَدَهُ لَيُنَحِّيَهُ
(The book) ‘Al Dalaail’ – from Ahmad Bin Ibrahim, from Khalid, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far Muhammad Bin Ali Al Baqir-asws was in a road of Makkah-asws and with him-asws was Umayya Al-Ansari, and he was his-asws co-traveller in his‑asws carriage. He saw a pair of wood pigeons in a side of the carriage. Abu Umayya raised his hand in order to seize it.
فَقَالَ لَهُ أَبُو جَعْفَرٍ مَهْلًا فَإِنَّ هَذَا الطَّيْرَ جَاءَ يَسْتَجِيرُ بِنَا أَهْلَ الْبَيْتِ فَإِنَّ حَيَّةً تُؤْذِيهِ وَ تَأْكُلُ فِرَاخَهُ كُلَّ سَنَةٍ وَ قَدْ دَعَوْتُ اللَّهَ أَنْ يَدْفَعَ عَنْهُ وَ قَدْ فَعَلَ.
Abu Ja’far-asws said to him: ‘No! This bird has come to seek refuge with us-asws, People-asws of the Household, for a snake is harming it and eating it’s chicks every year, and I-asws have supplicated to Allah-azwj to Defend it, and He-azwj has Done so’’.[70]
40- مَشَارِقُ الْأَنْوَارِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع إِذْ وَقَعَ عَلَيْهِ وَرَشَانَانِ ثُمَّ هَدَلَا فَرَدَّ عَلَيْهِمَا فَطَارَا فَقُلْتُ جُعِلْتُ فِدَاكَ مَا هَذَا
(The book) ‘Mashariq Al Anwaar’ – From Muhammad Bin Muslim who said,
‘I was in the presence of Abu Jafar-asws when two wood pigeons landed to him-asws. then they chirped loudly. He-asws responded to them, and they flew off. I said, ‘May I be sacrificed for you-asws! What is this?’
فَقَالَ هَذَا طَائِرٌ ظَنَّ فِي زَوْجَتِهِ سُوءاً فَحَلَفَتْ لَهُ فَقَالَ لَهَا لَا أَرْضَى إِلَّا بِمَوْلَايَ مُحَمَّدِ بْنِ عَلِيٍّ فَجَاءَتْ فَحَلَفَتْ لَهُ بِالْوَلَايَةِ أَنَّهَا لَمْ تَخُنْهُ فَصَدَّقَهَا وَ مَا مِنْ أَحَدٍ يَحْلِفُ بِالْوَلَايَةِ إِلَّا صَدَقَ إِلَّا الْإِنْسَانُ فَإِنَّهُ حَلَّافٌ مَهِينٌ.
He-asws said, ‘This bird thinks his wife is evil. She swore (an oath) to him. He said to her, ‘I shall not agree except with my Master-asws Muhammad Bin Ali-asws’. So, she came and swore to him‑asws with the Wilayah that she did not betray him’. He-asws ratified her. And there is no one who swears an oath with the Wilayah except he is truthful, except the human, for he is a despicable oath-monger [68:10]’’.[71]
41- دَلَائِلُ الطَّبَرِيِّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ دَاوُدَ الْحَذَّاءِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ عِنْدَهُ إِذْ نَظَرْتُ إِلَى زَوْجِ حَمَامٍ عِنْدَهُ يَهْدِرُ الذَّكَرُ عَلَى الْأُنْثَى فَقَالَ أَ تَدْرِي مَا يَقُولُ قُلْتُ لَا قَالَ يَقُولُ يَا سَكَنِي وَ عِرْسِي مَا خَلَقَ اللَّهُ خَلْقاً أَحَبَّ إِلَيَّ مِنْكِ إِلَّا أَنْ يَكُونَ جَعْفَرَ بْنَ مُحَمَّدٍ ع.
(The book) ‘Dalail Al Tabari’ – from Ahmad Bin Muhammad Bin Muhammad Bin Yusuf, from Ali Bin Dawood Al Haza, from Al Fuzeyl Bin Yasaar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I was in his-asws presence when I looked at a pair of pigeons with him-asws. The male was cooing to the female. He-asws said: ‘Do you know what he is saying?’ I said, ‘No’. He-asws said: ‘He is saying, ‘O my co-dweller! O my bride! Allah‑azwj has not Created any creature more beloved to me than you, except if it happens to be Ja’far-asws Bin Muhammad-asws’’.[72]
42 حياة الحيوان، رَوَى أَبُو دَاوُدَ وَ ابْنُ مَاجَهْ الطَّبَرَانِيُّ وَ ابْنُ حِبَّانَ بِإِسْنَادٍ جَيِّدٍ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص رَأَى رَجُلًا يَتْبَعُ حَمَامَةً فَقَالَ شَيْطَانٌ يَتْبَعُ شَيْطَانَهُ. وَ رُوِيَ شَيْطَانٌ يَتْبَعُهُ شَيْطَانٌ.
(The book) ‘Hayaat Al Haywaan’ – It is reported by Abu Dawood and Ibn Maja Al Tabrani, and Ibn Hibban, by a good chain from Abu Hureyra (a well-known fabricator),
‘The Prophet-saww saw a man pursuing a pigeon. He-saww said: ‘A Satan-la pursuing his Satan-la’’. And it is reported: ‘A Satan-la pursuing a Satan-la’’.[73] (From a non-Shia source)
وَ رَوَى ابْنُ قَانِعٍ وَ الطَّبَرَانِيُّ عَنْ حَبِيبِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي كَبْشَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ ص كَانَ يُعْجِبُهُ النَّظَرُ إِلَى الْأُتْرُجِّ وَ الْحَمَامِ الْأَحْمَرِ.
And it is reported by Ibn Qanie, and Al Tabrani, from Habeen Bin Abdullah Bin Abu Kabasha, from his father, from his grandfather,
‘The Prophet-asws, it used to fascinate him-saww to be looking at the citron and the red dove’’.[74] (From a non-Shia source)
وَ رَوَاهُ الْحَاكِمُ فِي تَارِيخِ نَيْسَابُورَ عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ ص يُعْجِبُهُ النَّظَرُ إِلَى الْخُضْرَةِ وَ إِلَى الْحَمَامِ الْأَحْمَرِ.
And it is reported by Al Hakim in ‘Tareekh Al Neysabour’, from Ayesha who said,
‘Rasool-Allah-saww, it used to fascinate him-saww to look at the greenery and to the red dove’’.[75] (From a non-Shia source)
وَ فِي عَمَلِ الْيَوْمِ وَ اللَّيْلَةِ لِابْنِ السُّنِّيِّ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ مُعَاذِ بْنِ جَبَلٍ أَنَّ عَلِيّاً شَكَا إِلَى النَّبِيِّ ص الْوَحْشَةَ فَأَمَرَهُ أَنْ يَتَّخِذَ زَوْجَ حَمَامٍ وَ أَنْ يَذْكُرَ اللَّهَ تَعَالَى عِنْدَ هَدِيرِهِ.
And in ‘Amal Al Yawm Wa Al Layla’ of Ib Al Sunny, from Khalid Bin Ma’dan, from Muaz Bin Jabal,
‘Ali-asws complained to the Prophet-saww of the loneliness, so he-saww instructed to keep a pair of pigeons, and that he-asws should mention Allah-azwj the Exalted during its cooing’’.[76] (From a non-Shia source)
و رواه الحافظ بن عساكر و قال إنه غريب جدا و سنده ضعيف
Note: And it is reported by Al-Hafiz Bin Asakir and said, ‘It is very strange, and it’s chain is weak’.
وَ رَوَى ابْنُ عَدِيٍّ فِي كَامِلِهِ فِي تَرْجَمَةِ مَيْمُونِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ اشْتَكَى إِلَى رَسُولِ اللَّهِ ص الْوَحْشَةَ فَقَالَ لَهُ اتَّخِذْ زَوْجاً مِنْ حَمَامٍ تُؤْنِسْكَ وَ تُوقِظْكَ لِلصَّلَاةِ بِتَغْرِيدِهَا وَ اتَّخِذْ دِيكاً يُؤْنِسْكَ وَ يُوقِظْكَ لِلصَّلَاةِ.
And it is reported by Ibn Aday, in his (book) ‘Kamil’ in a translation of Maymoun Bin Musa,
‘From Ali-asws Bin Abu Talib-asws having complained to Rasool-Allah-saww of the loneliness. He-saww said to him-asws: ‘Take a pair of pigeons. They will comfort you-asws and awaken you-asws for the Salat with its provisions, and keep a rooster, it will comfort you and awaken you for the Salat’’.[77] (From a non-Shia source)
وَ رُوِيَ أَيْضاً فِي تَرْجَمَةِ مُحَمَّدِ بْنِ زِيَادٍ الطَّحَّانِ عَنْ مَيْمُونِ بْنِ مِهْرَانَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّخِذُوا الْحَمَامَ الْمَقَاصِيصَ فِي بُيُوتِكُمْ فَإِنَّهَا تُلْهِي الْجِنَّ عَنْ صِبْيَانِكُمْ.
And it is reported as well in a translation of Muhammad Bin Ziyad Al Tahhan, from Maymoun Bin Mihran, from Ibn Abbas who said,
‘Keep the clipped pigeons in your houses, for these would distract the Jinn away from your children’’.[78] (From a non-Shia source)
وَ قَالَ عُبَادَةُ بْنُ الصَّامِتِ شَكَا رَجُلٌ إِلَى رَسُولِ اللَّهِ ص الْوَحْشَةَ فَقَالَ لَهُ النَّبِيُّ ص اتَّخِذْ زَوْجاً مِنْ حَمَامٍ.
And Ubada Bin Al Samit said,
‘A man complained to Rasool-Allah-saww of the loneliness. The Prophet-saww said to him: ‘Keep a pair of pigeons’’.[79] (From a non-Shia source)
وَ فِي كَامِلِ ابْنِ عَدِيٍّ فِي تَرْجَمَةِ سَهْلِ بْنِ وَزِيرٍ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: شَكَتِ الْكَعْبَةُ إِلَى اللَّهِ تَعَالَى قِلَّةَ زُوَّارِهَا فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهَا لَأَبْعَثَنَ أَقْوَاماً يَحِنُّونَ إِلَيْهَا كَمَا تَحِنُّ الْحَمَامَةُ إِلَى فِرَاخِهَا.
And in (the book) ‘Kamil’ of Ibn Aday, in a translation of Sahl Bin Wazeer, from Muhammad Bin Al Munkadir, from Jabir,
‘The Prophet-saww said: ‘The Kaaba complained to Allah-azwj the Exalted of the scarcity of its visitors. Allah-azwj the Exalted Revealed to it: “I-azwj shall Send a people who will be yearning to it like what the pigeon years to its chicks’’.[80] (From a non-Shia source)
وَ فِي سُنَنِ أَبِي دَاوُدَ وَ النَّسَائِيِّ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ بِإِسْنَادٍ جَيِّدٍ أَنَّ النَّبِيَ ص قَالَ: يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يَخْضِبُونَ بِالسَّوَادِ كَحَوَامِلِ الْحَمَامِ لَا يُرِيحُونَ رَائِحَةَ الْجَنَّةِ.
And in (the book) ‘Sunan’ of Abu Dawood, and Al Nasaie, from a Hadeeth of Ibn Abbas by a good chain,
‘The Prophet-saww said: ‘A people will come into being at the end of times dyeing with the black like the carrier pigeons. They will not be smelling the aroma of Paradise’’.[81] (From a non-Shia source)
باب 4 الطاوس
CHAPTER 4 – THE PEACOCK
1- نَهْجُ الْبَلَاغَةِ، مِنْ خُطْبَةٍ لَهُ ع يَذْكُرُ فِيهَا عَجِيبَ خِلْقَةِ الطَّاوُسِ ابْتَدَعَهُمْ خَلْقاً عَجِيباً مِنْ حَيَوَانٍ وَ مَوَاتٍ وَ سَاكِنٍ وَ ذِي حَرَكَاتٍ
(The book) ‘Nahj Al-Balagah’ –
‘From a sermon of his-asws mentioning in it the wonders of the creation of the peacock: ‘Their beginning is a wonderous creation, from the living beings, and the lifeless, and the stationary, and the ones with movement.
فَأَقَامَ مِنْ شَوَاهِدِ الْبَيِّنَاتِ عَلَى لَطِيفِ صَنْعَتِهِ وَ عَظِيمِ قُدْرَتِهِ مَا انْقَادَتْ لَهُ الْعُقُولُ مُعْتَرِفَةً بِهِ وَ مَسَلِّمَةً لَهُ وَ نَعَقَتْ فِي أَسْمَاعِنَا دَلَائِلُهُ عَلَى وَحْدَانِيَّتِهِ
He-saww has Established from the witnessed things such proofs upon the subtleties of His-azwj Making and His-azwj Magnificent Power, the intellects bend to Him-azwj acknowledging with it, and submit to Him-azwj, and His-azwj evidence(s) upon His-azwj Oneness, reverberate in our ears.
وَ مَا ذَرَأَ مِنْ مُخْتَلِفِ صُوَرِ الْأَطْيَارِ الَّتِي أَسْكَنَهَا أَخَادِيدَ الْأَرْضِ وَ خُرُوقَ فِجَاجِهَا وَ رَوَاسِيَ أَعْلَامِهَا مِنْ ذَوَاتِ أَجْنِحَةٍ مُخْتَلِفَةٍ وَ هَيَئَاتٍ مُخْتَلِفَةٍ مُتَبَايِنَةٍ مُصَرَّفَةٍ فِي زِمَامِ التَّسْخِيرِ وَ مُرَفْرِفَةٍ بِأَجْنِحَتِهَا فِي مَخَارِقِ الْجَوِّ الْمُنْفَسِحِ وَ الْفَضَاءِ الْمُنْفَرِجِ
And what He-azwj has Scattered from the different images of birds which He-azwj has Settled them in the furrows of the earth and perforations of its openness, and peaks of its poles (mountains), from the ones with different wings, and different appearances, dissimilar, subjugated in the reins of harness, and flapping with their wings in the breaches of the open atmosphere and the open spaces.
كَوَّنَهَا بَعْدَ إِذْ لَمْ تَكُنْ فِي عَجَائِبِ صُوَرٍ ظَاهِرَةٍ وَ رَكَّبَهَا فِي حِقَاقِ مَفَاصِلَ مُحْتَجِبَةٍ وَ مَنَعَ بَعْضَهَا بِعَبَالَةِ خَلْقِهِ أَنْ يَسْمُوَ فِي الْهَوَاءِ خُفُوفاً وَ جَعَلَهُ يَدِفُّ دَفِيفاً وَ نَسَقَهَا عَلَى اخْتِلَافِهَا فِي الْأَصَابِيغِ بِلَطِيفِ قُدْرَتِهِ وَ دَقِيقِ صَنْعَتِهِ
He-azwj Brought them into being when there did not happen to be any apparent image in the wonders and Composed them jointed bones with flesh; and he-azwj Prevented some of these with the heaviness of their bodies to fly easily in the air, and Made it to frolic close to the ground, and Arranged them upon their differences in the different ways by the subtleties of His-azwj Power and intricacies of His-azwj Making.
فَمِنْهَا مَغْمُوسٌ فِي قَالَبِ لَوْنٍ لَا يَشُوبُهُ غَيْرُ لَوْنِ مَا غُمِسَ فِيهِ وَ مِنْهَا مَغْمُوسٌ فِي لَوْنِ صِبْغٍ قَدْ طُوِّقَ بِخِلَافِ مَا صُبِغَ بِهِ
From these is one immersed in the mould of one colour, nor other colour has tainted it what is could have been immersed it, and from these is one immersed in a colour of dyeing of its neck being different to what it has been dyed with.
وَ مِنْ أَعْجَبِهَا خَلْقاً الطَّاوُسُ الَّذِي أَقَامَهُ فِي أَحْكَمِ تَعْدِيلٍ وَ نَضَّدَ أَلْوَانَهُ فِي أَحْسَنِ تَنْضِيدٍ بِجَنَاحٍ أَشْرَجَ قَصَبَهُ وَ ذَنَبٍ أَطَالَ مَسْحَبَهُ إِذَا دَرَجَ إِلَى الْأُنْثَى نَشَرَهُ مِنْ طَيِّهِ وَ سَمَا بِهِ مُطِلًّا عَلَى رَأْسِهِ كَأَنَّهُ قِلْعُ دَارِيٍّ عَنَجَهُ نُوتِيُّهُ يَخْتَالُ بِأَلْوَانِهِ وَ يَمِيسُ بِزَيَفَانِهِ يُفْضِي كَإِفْضَاءِ الدِّيَكَةِ وَ يَؤُرُّ بِمَلَاقِحِهِ أَرَّ الْفُحُولِ الْمُغْتَلِمَةِ لِلضِّرَابِ
And from its wonders is the creation of the peacock which He-azwj has Established it in the wisest of the dimension and contradictory of colours in the most beautiful types, with wings as intertwined canes, and a long tail. When it gradually goes to the female, it spreads out its tail and raises it elongating upon its head as if it is a sail of a boat being pulled by the sailor. It feels proud of its colours and swaggers with its movements. It copulates like the rooster, leaping like the energetic stallion at the time of the striking.
أُحِيلُكَ مِنْ ذَلِكَ عَلَى مُعَايَنَةٍ لَا كَمَنْ يُحِيلُ عَلَى ضَعِيفٍ إِسْنَادُهُ وَ لَوْ كَانَ كَزَعْمِ مَنْ يَزْعُمُ أَنَّهُ يُلْقِحُ بِدَمْعَةٍ تَسْفَحُهَا مَدَامِعُهُ فَتَقِفُ فِي ضَفَّتَيْ جُفُونِهِ وَ أَنَّ أُنْثَاهُ تَطْعَمُ ذَلِكَ ثُمَّ يبيض [تَبِيضُ] لَا مِنْ لِقَاحِ فَحْلٍ سِوَى الدَّمْعِ الْمُنْبَجِسِ لَمَا كَانَ ذَلِكَ بِأَعْجَبَ مِنْ مُطَاعَمَةِ الْغُرَابِ
I-asws am telling you from that based upon observation, not like the one who tells based upon the weakness of his chain (of attribution), and if it had been like an allegation of the one who alleges that it impregnates by tears shed by him, so it stands in the banks of his eyelids, and that the female feeds from that (and becomes pregnant), then it lays eggs, not from impregnation of a stallion besides the tears flowing, (even that) would not be more wonderous than the feeding of the crows (during copulation).
تَخَالُ قَصَبَهُ مَدَارِيَ مِنْ فِضَّةٍ وَ مَا أُنْبِتَ عَلَيْهَا مِنْ عَجِيبِ دَارَاتِهِ وَ شُمُوسِهِ خَالِصَ الْعِقْيَانِ وَ فِلَذَ الزَّبَرْجَدِ فَإِنْ شَبَّهْتَهُ بِمَا أَنْبَتَتِ الْأَرْضُ قُلْتَ جُنِيَ مِنْ زَهْرَةِ كُلِّ رَبِيعٍ وَ إِنْ ضَاهَيْتَهُ بِالْمَلَابِسِ فَهُوَ كَمَوْشِيِّ الْحُلَلِ أَوْ مُونِقِ عَصْبِ الْيَمَنِ وَ إِنْ شَاكَلْتَهُ بِالْحُلِيِّ فَهُوَ كَفُصُوصٍ ذَاتِ أَلْوَانٍ قَدْ نُطِّقَتْ بِاللُّجَيْنِ الْمُكَلَّلِ
It can be imagined that its canes are made of silver, and what is growing upon these is from the wonderous circles, and its sun-shaped are pure god and green emeralds. If you were to resemble it with what grows in the earth you would say it is a shieled of flowers of every spring; and if you were to compare it with the clothing, it would be like the printed apparel or amazing clothes of Al-Yemen; and if you were to compare it with the ornaments, it would be like colourful gems with studded silver.
يَمْشِي مَشْيَ الْمَرِحِ الْمُخْتَالِ وَ يَتَصَفَّحُ ذَنَبَهُ وَ جَنَاحَهُ فَيُقَهْقِهُ ضَاحِكاً لِجَمَالِ سِرْبَالِهِ وَ أَصَابِيغِ وِشَاحِهِ فَإِذَا رَمَى بِبَصَرِهِ إِلَى قَوَائِمِهِ زَقَا مُعْوِلًا بِصَوْتٍ يَكَادُ يُبِينُ عَنِ اسْتِغَاثَتِهِ وَ يَشْهَدُ بِصَادِقِ تَوَجُّعِهِ لِأَنَّ قَوَائِمَهُ حُمْشٌ كَقَوَائِمِ الدِّيَكَةِ الْخِلَاسِيَّةِ
It walks the merrily walk, idly, and it opens its tail and its wings and it guffaws laughing for the beauty of its dress and colours of its gems. When it throws a glance at its legs, it cried loudly with a voice indicating almost a cry for help, and displays its true pain, because its legs are thing like the legs of the stealthy rooster.
وَ قَدْ نَجَمَتْ مِنْ ظُنْبُوبِ سَاقِهِ صِيصِيَةٌ خَفِيَّةٌ وَ لَهُ فِي مَوْضِعِ الْعُرْفِ قُنْزُعَةٌ خَضْرَاءُ مُوَشَّاةٌ وَ مَخْرَجُ عَنُقِهِ كَالْإِبْرِيقِ وَ مَغْرِزُهَا إِلَى حَيْثُ بَطْنُهُ كَصِبْغِ الْوَسِمَةِ الْيَمَانِيَّةِ أَوْ كَحَرِيرَةٍ مُلْبَسَةٍ مِرْآةً ذَاتَ صِقَالٍ وَ كَأَنَّهُ مُتَلَفِّعٌ بِمِعْجَرٍ أَسْحَمَ إِلَّا أَنَّهُ يُخَيَّلُ لِكَثْرَةِ مَائِهِ وَ شِدَّةِ بَرِيقِهِ أَنَّ الْخُضْرَةَ النَّاضِرَةَ مُمْتَزِجَةٌ بِهِ
At the end of its shin there is a thin thorn and on the crown of its head there is a bunch of green variegated feathers. Its neck begins in the shape of a goblet and its stretch up to its belly is like the hair-dye of Yemen in colour or like silk cloth put on a polished mirror which looks as if it has been covered with a black veil, except that on account of its excessive lustre and extreme brightness it appears that a lush green colour has been mixed with it.
وَ مَعَ فَتْقِ سَمْعِهِ خَطٌّ كَمُسْتَدَقِّ الْقَلَمِ فِي لَوْنِ الْأُقْحُوَانِ أَبْيَضُ يَقَقٌ فَهُوَ بِبَيَاضِهِ فِي سَوَادِ مَا هُنَالِكَ يَأْتَلِقُ وَ قَلَّ صِبْغٌ إِلَّا وَ قَدْ أَخَذَ مِنْهُ بِقِسْطٍ عَلَاهُ بِكَثْرَةِ صِقَالِهِ وَ بَرِيقِهِ وَ بَصِيصِ دِيبَاجِهِ وَ رَوْنَقِهِ فَهُوَ كَالْأَزَاهِيرِ الْمَبْثُوثَةِ لَمْ تُرَبِّهَا أَمْطَارُ رَبِيعٍ وَ لَا شُمُوسُ قَيْظٍ
Along the openings of its ears there is a line of shining bright daisy colour like the thin end of a pen. Whiteness shines on the black background. There is hardly a hue from which it has not taken a bit and improved it further by regular polish, lustre, silken brightness and brilliance. It is therefore like scattered blossoms which have not been seasoned by the rains of spring or the sun of the summer.
وَ قَدْ يَتَحَسَّرُ مِنْ رِيشِهِ وَ يَعْرَى مِنْ لِبَاسِهِ فَيَسْقُطُ تَتْرَى وَ يَنْبُتُ تِبَاعاً فَيَنْحَتُّ مِنْ قَصَبِهِ انْحِتَاتَ أَوْرَاقِ الْأَغْصَانِ ثُمَّ يَتَلَاحَقُ نَامِياً حَتَّى يَعُودَ كَهَيْئَتِهِ قَبْلَ سُقُوطِهِ لَا يُخَالِفُ سَائِرَ أَلْوَانِهِ وَ لَا يَقَعُ لَوْنٌ فِي غَيْرِ مَكَانِهِ وَ إِذَا تَصَفَّحْتَ شَعْرَةً مِنْ شَعَرَاتِ قَصَبِهِ أَرَتْكَ مَرَّةً حُمْرَةً وَرْدِيَّةً وَ تَارَةً خُضْرَةً زَبَرْجَدِيَّةً وَ أَحْيَاناً صُفْرَةً عَسْجَدِيَّةً
It also sheds its plumage and puts off its dress. They all fall away and grow again. They fall way from the feather stems like the falling of leaves from twigs, and then they begin to join together and grow till they return to the state that existed before their falling away. The new hues do not change from the previous ones, nor does any colour occur in other than its own place. If you carefully look at one hair from the hairs of its feather stems it would look like red rose, then emerald green and then golden yellow.
فَكَيْفَ تَصِلُ إِلَى صِفَةِ هَذَا عَمَائِقُ الْفِطَنِ أَوْ تَبْلُغُهُ قَرَائِحُ الْعُقُولِ أَوْ تَسْتَنْظِمُ وَصْفَهُ أَقْوَالُ الْوَاصِفِينَ وَ أَقَلُّ أَجْزَائِهِ قَدْ أَعْجَزَ الْأَوْهَامَ أَنْ تُدْرِكَهُ وَ الْأَلْسِنَةَ أَنْ تَصِفَهُ فَسُبْحَانَ الَّذِي بَهَرَ الْعُقُولَ عَنْ وَصْفِ خَلْقٍ جَلَّاهُ لِلْعُيُونِ فَأَدْرَكَتْهُ مَحْدُوداً مُكَوَّناً وَ مُؤَلَّفاً مُلَوَّناً وَ أَعْجَزَ الْأَلْسُنَ عَنْ تَلْخِيصِ صِفَتِهِ وَ قَعَدَ بِهَا عَنْ تَأْدِيَةِ نَعْتِهِ
How can sharpness of intellect describe such a creation, or faculty of mind, or the utterances of describers manage to tell of it. Even its smallest parts have made it impossible for the imagination to pick them out or for tongues to describe them. Glorified is Allah who has disabled intellects from describing the creation which He placed openly before the eyes and which they see bounded, shaped, arranged and coloured. He also disabled tongues from briefly describing its qualities and also from expanding in its praise.
وَ سُبْحَانَ مَنْ أَدْمَجَ قَوَائِمَ الذَّرَّةِ وَ الْهَمَجَةِ إِلَى مَا فَوْقَهُمَا مِنْ خَلْقِ الْحِيتَانِ وَ الْأَفْيِلَةِ وَ وَأَى عَلَى نَفْسِهِ أَنْ لَا يَضْطَرِبَ شَبَحٌ مِمَّا أَوْلَجَ فِيهِ الرُّوحَ إِلَّا وَ جَعَلَ الْحِمَامَ مَوْعِدَهُ وَ الْفَنَاءَ غَايَتَهُ.
Glorified is He-azwj Who has Assigned feet to small ants and gnats and also to those above them, the serpents, and the elephants. He-azwj has made it obligatory upon Himself-azwj that no skeleton in which He-azwj Infuses the spirit would move, but that death is its promised place and destruction its final end’’.[82]
2- تَنْبِيهُ الْخَاطِرِ لِلْوَرَّامِ، دَخَلَ طَاوُسٌ الْيَمَانِيُّ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع فَقَالَ لَهُ أَنْتَ طَاوُسٌ قَالَ نَعَمْ فَقَالَ طَاوُسٌ طَيْرٌ مَشُومٌ مَا نَزَلَ بِسَاحَةِ قَوْمٍ إِلَّا آذَنَهُمْ بِالرَّحِيلِ.
(The book) ‘Tanbeeh Al Khatir’ of Al Warram –
‘Tawoos Al-Yamani entered to see Ja’far-asws Bin Muhammad Al-Sadiq-asws. He-asws said to him: ‘Are you Tawoos (named as peacock)?’ He said, ‘Yes’. He-asws said: ‘Peacock is an inauspicious bird. It does not descend in a courtyard of a people except it hurts them with the departing’’.[83]
3- الْكَافِي، عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ: ذُكِرَ عِنْدَ أَبِي الْحَسَنِ ع حُسْنُ الطَّاوُسِ فَقَالَ لَا يَزِيدُكَ عَلَى حُسْنِ الدِّيكِ الْأَبْيَضِ بِشَيْءٍ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Yaqoub Bin Ja’far Al Ja’fary who said,
‘The peacock was mentioned in the presence of Abu Al-Hassan-asws. He-asws said: ‘It will not increase upon the beauty of the white rooster by anything!’’
قَالَ وَ سَمِعْتُهُ يَقُولُ الدِّيكُ أَحْسَنُ صَوْتاً مِنَ الطَّاوُسِ وَ هُوَ أَعْظَمُ بَرَكَةً يُنَبِّهُكَ فِي مَوَاقِيتِ الصَّلَاةِ وَ إِنَّمَا يَدْعُو الطَّاوُسُ بِالْوَيْلِ بِخَطِيئَتِهِ الَّتِي ابْتُلِيَ بِهَا.
He (the narrator) said, ‘And I heard him-asws saying: ‘The rooster is of a more excellent voice than the peacock, and it is of mightier Blessings. It alerts you during timings of the Salat; and rather, the peacock calls for the due to its sins which it had been involved with’’.[84]
4- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: الطَّاوُسُ مَسْخٌ كَانَ رَجُلًا جَمِيلًا فَكَابَرَ امْرَأَةَ رَجُلٍ مُؤْمِنٍ تُحِبُّهُ فَوَقَعَ بِهَا ثُمَّ رَاسَلَتْهُ بَعْدُ فَمَسَخَهُمَا اللَّهُ عَزَّ وَ جَلَّ طَاوُسَيْنِ أُنْثَى وَ ذَكَراً فَلَا تَأْكُلْ لَحْمَهُ وَ لَا بَيْضَهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Suleyman Al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The peacock is morphed (creature). It used to be a handsome man. He seduced a wife of a Momin man to love him. He copulated with her, then she corresponded with him afterwards. Allah-azwj Mighty and Majestic Morphed them both are two peacocks, female, and male, so neither eat its meat nor its eggs’’.[85]
باب 5 الدراج و القطا و القبج و غيرها من الطيور و فضل لحم بعضها على بعض
CHAPTER 5 – THE PHEASANT, AND THE GROUSE, AND THE PARTRIDGE, AND OTHERS FROM THE BIRDS, AND MERIT OF THE MEAT OF SOME OF THEM OVER OTHERS
1- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: أَطْعِمُوا الْمَحْمُومَ لَحْمَ الْقِبَاجِ فَإِنَّهُ يُقَوِّي السَّاقَيْنِ وَ يَطْرُدُ الْحُمَّى طَرْداً.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Musa, from Ali Bin Suleyman, from Ibn Abu Umeyr, from Muhammad Bin Hakeem,
‘From Abu Al-Hassan-asws the 1st having said: ‘Feed the feverish one, the grouse meat for it strengthens the legs and repels the fever with a repelling’’.[86]
2- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: تَغَذَّيْتُ مَعَ أَبِي جَعْفَرٍ ع فَأُتِيَ بقطاط [بِقَطَاةٍ] فَقَالَ إِنَّهُ مُبَارَكٌ وَ كَانَ أَبِي يُعْجِبُهُ وَ كَانَ يَأْمُرُ أَنْ يُطْعَمَ صَاحِبَ الْيَرَقَانِ يُشْوَى لَهُ فَإِنَّهُ يَنْفَعُهُ.
And from him, from Muhammad Bin Yahya, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,
‘I had lunch with Abu Ja’far-asws and was brought a (grilled) pheasant. He-asws said: ‘It is Blessed, and my-asws father-asws used to love (eating) it, and he-asws would instruct to feed the one with jaundice, grilling it for him, for it would benefit him’’.[87]
3- الْخَرَائِجُ، رُوِيَ عَنِ الْحَسَنِ ع أَنَّ عَلِيّاً ع كَانَ يَوْماً بِأَرْضِ قَفْرٍ فَرَأَى دُرَّاجاً فَقَالَ يَا دُرَّاجُ مُنْذُ كَمْ أَنْتَ فِي هَذِهِ الْبَرِّيَّةِ وَ مِنْ أَيْنَ مَطْعَمُكَ وَ مَشْرَبُكَ
(The book) ‘Al-Kharaij’ –
‘It is reported from Al-Hassan-asws: ‘One day Ali-asws was in a barren land and he-asws saw a pheasant. He-asws said: ‘O pheasant! Since how long have you been in this wilderness, and from where is your food and your drink?’
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا فِي هَذِهِ الْبَرِّيَّةِ مُنْذُ مِائَةِ سَنَةٍ إِذَا جُعْتُ أُصَلِّي عَلَيْكُمْ فَأَشْبَعُ وَ إِذَا عَطِشْتُ أَدْعُو عَلَى ظَالِمِيكُمْ فَأَرْوَى.
It said, ‘O Amir Al-Momineen-asws! I have been in this wilderness since a hundred years ago. Whenever I am hungry, so I sent Salawaat upon you-asws all, and whenever I am thirsty, I supplicate to Allah-azwj against your-asws oppressors, so I get saturated’’.[88]
4- الْمَحَاسِنُ، عَنْ أَبِي الْحَسَنِ النَّهْدِيِّ عَنِ ابْنِ أَسْبَاطٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ ذُكِرَ عِنْدَهُ لَحْمُ الطَّيْرِ فَقَالَ أَطْيَبُ اللَّحْمِ لَحْمُ فَرْخٍ غَذَّتْهُ فَتَاةٌ مِنْ رَبِيعَةَ بِفَضْلِ قُوتِهَا.
(The book) ‘Al Mahasin’ – from Abu Al-Hassan Al Nahdy, from Ibn Asbat, raising it to,
‘Amir Al-Momineen-asws, bird meat was mentioned in his-asws presence. He-asws said: ‘The best meat is meat of a chick, fed by a young woman from Rabie by the grace of her strength’’.[89]
5- وَ مِنْهُ، عَنْ عَمْرِو بْنِ عُثْمَانَ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْإِوَزُّ جَامُوسُ الطُّيُورِ وَ الدَّجَاجُ خِنْزِيرُ الطَّيْرِ وَ الدُّرَّاجُ حَبَشُ الطَّيْرِ فَأَيْنَ أَنْتَ عَنْ فَرْخَيْنِ نَاهِضَيْنِ رَبَّتْهُمَا امْرَأَةٌ مِنْ رَبِيعَةَ بِفَضْلِ قُوتِهَا.
And from him, from Amro Bin Usman raising it to,
‘Amir Al-Momineen-asws said: ‘The goose is a buffalo of the birds, and the chicken is a pig of the birds, and the partridge is a turkey of the birds, and where are you from two chicks raised by a woman from (clan of) Rabie by the grace of her strength?’’[90]
6- وَ مِنْهُ، عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ: ذُكِرَتِ اللُّحْمَانُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ عُمَرُ حَاضِرٌ فَقَالَ عُمَرُ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ الدَّجَاجِ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَلَّا إِنَّ ذَلِكَ خَنَازِيرُ الطَّيْرِ وَ إِنَّ أَطْيَبَ اللَّحْمِ لَحْمُ فَرْخِ حَمَامٍ قَدْ نَهَضَ أَوْ كَادَ يَنْهَضُ.
And from him, from Al Sayyari, raising it, said,
‘The meats were mentioned in the presence of Amir Al-Momineen Ali-asws Bin Abu Talib-asws while Umar was present. Umar said, ‘The best of the meats is meat of the chicken’. And Amir Al-Momineen-asws said: ‘Never! That is a pig of the birds, and the best meat is meat of a chick of a pigeon which has got up (to fly), or almost got up’’.[91]
7- وَ مِنْهُ، عَنِ السَّيَّارِيِّ عَمَّنْ رَوَاهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَرَّهُ أَنْ يَقْتُلَ غَيْظَهُ فَلْيَأْكُلْ لَحْمَ الدُّرَّاجِ.
And from him, from Al Sayyari, from the one who reported it, said,
‘Rasool-Allah-saww said: ‘One whom it cheers to kill off his anger, so let him eat meat of the pheasant’’.[92]
8- الطب، طب الأئمة عليهم السلام عَنْ مَرْوَانَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ سَرَّهُ أَنْ يَقْتُلَ غَيْظَهُ فَلْيَأْكُلِ الدُّرَّاجَ.
(The book) ‘Tibb Al-Aimma-asws’ – from Marwan Bin Muhammad, from Ali Bin Al Numan, from Ali Bin Al-Hassan,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘I-asws heard Rasool-Allah-saww saying; ‘One whom it cheers to kill off his anger, let him eat the pheasant’’.[93]
9- وَ عَنْهُ ع قَالَ: مَنِ اشْتَكَى فُؤَادَهُ وَ كَثُرَ غَمُّهُ فَلْيَأْكُلِ الدُّرَّاجَ.
And from him-asws having said: ‘One who has a complaint of his heart, and his grief is a lot, so let him eat the pheasant’’.[94]
10 حياة الحيوان، وَ رَوَى ابْنُ حَيَّانَ وَ غَيْرُهُ مِنْ حَدِيثِ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ وَ ابْنُ مَاجَهْ مِنْ حَدِيثِ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ بَنَى لِلَّهِ مَسْجِداً وَ لَوْ كَمَفْحَصِ قَطَاةٍ بَنَى اللَّهُ تَعَالَى لَهُ بَيْتاً فِي الْجَنَّةِ.
(The book) ‘Hayaat Al-Haywaan’ –
And it is reported by Ibn Hayyan and others from a Hadeeth by Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, from a Hadeeth by Jabir that the Prophet-saww said: ‘One who builds a Masjid for Allah-azwj, and even if it is like the nest of a grouse, Allah-azwj the Exalted would Build a house for him in the Paradise’’.[95]
قَوْلِهِ ص لَعَنَ اللَّهُ السَّارِقَ يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ وَ يَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ.
His-saww words: ‘May Allah-azwj Curse a stealer of the eggs, so you cut his hand, and a stealer of the pregnant one (bird), so you cut his hand’’.[96]
أبواب الوحوش و السباع من الدواجن و غيرها
CHAPTERS ON WILD ANIMALS, AND THE PREDATORS FROM THE DEOMESTIC ANIMALS AND OTHERS
باب 1 الكلاب و أنواعها و صفاتها و أحكامها و السنانير و الخنازير في بدء خلقها و أحكامها
CHAPTER 1 – THE DOGS AND THEIR TYPES, AND THEIR ATTRIBUTES, AND THEIR RULINGS, AND THE CATS, AND THE PIGS IN THE BEGINNING OF THEIR CREATION AND THEIR RULINGS
الآيات
The Verses
المائدة قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ
(Surah) Al Maidah: Say: ‘Permissible for you are the good things, and what you have trained the preying ones to hunt, teaching them from what Allah Taught you; [5:4].
الأعراف وَ اتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْناهُ آياتِنا فَانْسَلَخَ مِنْها فَأَتْبَعَهُ الشَّيْطانُ فَكانَ مِنَ الْغاوِينَ
(Surah) ‘Al A’raaf’: And recite to them the one We Gave Our Signs to, but he detached from it, and he followed the Satan, so he was from the deviators [7:175].
وَ لَوْ شِئْنا لَرَفَعْناهُ بِها وَ لكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَ اتَّبَعَ هَواهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآياتِنا
And had We so Desired, We would have Raised him with these, but he adhered to the ground and followed his whims. So his example is like the dog, if you attack upon him, he lolls out his tongue, or if you leave him, he lolls out his tongue. That is an example of the people who belied Our Signs, [7:176].
الكهف وَ كَلْبُهُمْ باسِطٌ ذِراعَيْهِ بِالْوَصِيدِ إلى قوله تعالى سَيَقُولُونَ ثَلاثَةٌ رابِعُهُمْ كَلْبُهُمْ وَ يَقُولُونَ خَمْسَةٌ سادِسُهُمْ كَلْبُهُمْ رَجْماً بِالْغَيْبِ وَ يَقُولُونَ سَبْعَةٌ وَ ثامِنُهُمْ كَلْبُهُمْ
(Surah) ‘Al Kahf’: and their dog (lies) with extended paws at the entrance. [18:18] – up to Words of the Exalted: (Some) would be saying, ‘(They were) three, the fourth of them was their dog’; throwing (guesses) at the unknown; and (some) would be saying, ‘(They were) seven, and the eighth of them was their dog’. [18:22].
تفسير
(Forbidden) Tafseer (opinionated)
سيأتي تفسير الآية الأولى.
Note: I (Majlisi) will be coming with the interpretation of the first Verse (later).
و قال الدميري دل على أن للعالم فضيلة ليست للجاهل لأن الكلب إذا علم تحصل له فضيلة على غير المعلم فالإنسان أولى بذلك لا سيما إذا عمل بما علم كَمَا قَالَ عَلِيٌّ ع لِكُلِّ شَيْءٍ قِيمَةٌ وَ قِيمَةُ الْمَرْءِ مَا يُحْسِنُهُ.
And Al-Dimeyri said, ‘It evidence’s upon that for the knower there is a merit which isn’t for the ignorant, because the dog, when it knows, a merit is obtained for it over the not-knower. So, the human being is foremost with that, not specific, when he acts in accordance with what he knows, like what Ali-asws said: ‘For all things there is a value, and the value of a person is what he is good at’’.
و أما آيات الأعراف فالمشهور أنها في بلعم بن باعوراء كما مرت قصته في المجلد الخامس.
And as for the Verses of (Surah) Al-Araaf, the well-known is that these are regarding Balam Bin Baour, like what has passed in his story in the fifth volume.
قال الدميري قال قتادة هذا مثل ضربه الله تعالى لكل من عرض عليه الهدى فأبى أن يقبله
Al-Dimeyri said, ‘Qatadah said, ‘This is an example Allah-azwj has Struck for every one He-azwj Presented the guidance to him, but he refuses to accept it’.
And had We so Desired, We would have Raised him with these, but he adhered to the ground [7:176].وَ لَوْ شِئْنا لَرَفَعْناهُ بِها أي وفقناه للعمل بها فكان يرفع بذلك منزلته في الدنيا و الآخرة وَ لكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ أي ركن إلى الدنيا و شهواتها و لذاتها فعوقب في الدنيا بأنه كان يلهث كما يلهث الكلب يشبه به صورة و هيئة.
And had We so Desired, We would have Raised him with these, – i.e. Stood him for the working with these, so his status would be raised by that in the word and the Hereafter – but he adhered to the ground [7:176] – i.e. inclining to the world and its desires and its pleasures. So, he is punished in the word because he was panting like what the dog pants, resembling it with him in image and appearance.
قال القتيبي كل شيء يلهث إنما يلهث من إعياء أو عطش إلا الكلب فإنه يلهث في حال الكلال و حال الراحة و في حال الري و في حال العطش فضربه الله تعالى مثلا لمن كذب بآياته فقال إن وعظته فهو ضال و إن تركته فهو ضال كالكلب إن طردته لهث و إن تتركه على حالة لهث انتهى.
Al-Quteybi said, ‘All things pant, rather pant from fatigue, or thirst except the dog, for it pants during a state of tiredness, and during state of rest, and during state of saturation, and during state of thirst. So Allah-azwj the Exalted Struck it as an example for the ne belying His-azwj Signs. He-azwj Said: ‘If you advise him, he is lost, and if you leave him, he is lost, like the dog, if you repel him, he pants, and if you leave him, he is upon a state of panting’ – end.
و اللهث نفس بسرعة و حركة أعضاء الفم معها و امتداد اللسان قال الواحدي و غيره هذه الآية من أشد الآي على أهل العلم و ذلك أن الله تعالى أخبر أنه آتاه من اسمه الأعظم و الدعوات المستجابات و العلم و الحكمة فاستوجب بالسكون إلى الدنيا و اتباع الهوى تغيير النعم بالانسلاخ عنها و من ذا الذي يسلم من هاتين الحالتين إلا من عصمه الله.
And the panting is breathing quickly, and moving parts of the mouths with it, and extending the tongues. Al-Wahidy and others said, ‘This Verse is from the strongest Verses upon the people of knowledge, and that is because Allah-azwj the Exalted Informed He-azwj had Given him from His-azwj Magnificent Name, and the Answered supplication, and the knowledge, and the wisdom, so it obligated the calmness to the world. And pursuing the desires changes the bounties due to the abandoning these, and from that is which is safe from these two states, except the one Allah-azwj Protects’.
و قال أكثر أهل التفسير على أن كلب أهل الكهف كان من جنس الكلاب
And most of the people of interpretation are upon that the people of the cave were from the species of the dogs’.
و روي عن ابن جريح أنه قال كان أسدا و يسمى الأسد كلبا
And it is reported from Ibn Jareeh having said, ‘It was a lion, and the lion was named as ‘dog’.
و قال قوم كان رجلا طباخا لهم حكاه الطبري و يضعفه بسط الذراعين فإنه في العرف من صفة الكلب
And a group said, ‘It was a man cooking for them’ – Al-Tabai narrated it, and extending the two paws weakened it, for it is known to be from the attributes of the dog.
و روي أن جعفر بن محمد الصادق ع قرأ كالبهم فيحتمل أن يريد هذا الرجل
And it is reported that Ja’far-asws Bin Muhammad Bin Al-Sadiq-asws recited ‘Like their dog’. So, it is possible that it is intended this man’.
و قال خالد بن معدان ليس في الجنة من الدواب سوى كلب أهل الكهف و حمار عزير و ناقة صالح
And Khalid Bin Ma’dan said, ‘There isn’t any animal in the Paradise besides the dog of the people of the cave, and donkey of Uzeyr-as, and she-camel of Salih-as’.
و قيل إن من أحب أهل الخير نال من بركتهم كلب أحب أهل فضل صحبهم ذكره الله تعالى في القرآن معهم و الوصيد فناء الكهف
And it is said, ‘One who loves the good people would attain from their Blessings. A dog was loved the people of merit. It accompanied them. Allah-azwj the Exalted Mentioned it in the Quran along with them; and the word (Al Waseed) is the courtyard of the cave’.
و قيل هو التراب و قيل هو الباب و قيل عتبة الباب و قيل إن الكلب كان لهم و قيل مروا بكلب فنبح لهم فطردوه فعاد فطردوه مرارا فقام الكلب على رجليه و رفع يديه إلى السماء كهيئة الداعي و نطق فقال لا تخافوا مني فإني أحب أحباء الله فنوموا حتى أحرسكم.
And it is said, ‘It is the soil’. And it is said, ‘It is the door (entrance)’. And it is said, ‘The dog was theirs’. And it is said, ‘They had passed by a dog, and it barked to them, so they repelled. It repeated, and they repelled it repeatedly. The dog stood upon its legs and raised its hands (forelegs) towards the sky in the appearance of the supplicater and spoke. It said, ‘Do not fear from me for I love the Beloved ones of Allah-azwj, so go to sleep until I guard you all’.
و قال السدي لما خرجوا مروا براع و معه كلب فقال الراعي إني أتبعكم على أن أعبد الله تعالى معكم قالوا سر فسار معهم و تبعهم الكلب فقالوا يا راعي هذا الكلب ينبح علينا و ينبه بنا فما لنا به من حاجة
And Al-Sady said, ‘Whey they went out, they passed by a shepherd and there was a dog with him. The shepherd said, ‘I shall follow you all based upon that I shall worship Allah-azwj the Exalted with you all’. They said, ‘Travel’. He travelled with them, and the dog followed them. They said, ‘O shepherd! This dog is barking upon us and alerting us. There is no need for us with it!’
فطردوه فأبى إلا أن يلحق بهم فرجموه فرفع يديه كالداعي فأنطقه الله تعالى فقال يا قوم لم تطردونني لم ترجمونني لم تضربونني فو الله لقد عرفت الله قبل أن تعرفوه بأربعين سنة فتعجبوا من ذلك و زادهم الله بذلك هدى
They repelled it, but it refused except that it joined with them. They pelted it, but it raised its hands (forelegs) like the supplicater. Allah-azwj the Exalted Caused it to speak. It said, ‘O people! Do not repel me, do not pelt me, do not hit me, for by Allah-azwj! I have known Allah‑azwj forty years before you knew Him-azwj’. They were astonished from that and Allah-azwj Increased them in guidance due to that’.
قَالَ مُحَمَّدٌ الْبَاقِرُ ع كَانَ أَصْحَابُ الْكَهْفِ صَيَاقِلَةً.
Muhammad Bin Al Baqir-asws said: ‘The companions of the cave were polishers’.
قال عمرو بن دينار إن مما أخذ على العقرب أن لا تضر أحدا في ليل أو نهار صلى على نوح و مما أخذ على الكلب أن لا يضر أحدا حمل عليه في ليل أو نهار قرأ وَ كَلْبُهُمْ باسِطٌ ذِراعَيْهِ بِالْوَصِيدِ
Amro Bin Dinar said, ‘From what (covenant) has been taken upon the scorpion is, ‘You will not harm anyone during a night, nor day one who sends Salawaat upon Noah-as; and from what has been taken upon the dog is that it will not harm anyone attacking it during a night or day’. He recited, ‘and their dog (lies) with extended paws at the entrance. [18:18]’.
و قال القرطبي بلغنا عمن تقدم أن في سورة الرحمن آية يقرؤها الإنسان على الكلب إذا حمل عليه فلا يؤذيه بإذن الله عز و جل و هي يا مَعْشَرَ الْجِنِّ وَ الْإِنْسِ الآية.
And Al-Qurtuby said, ‘It has reached us from the ones previously, ‘In Surah Al Rahman there is a Verse, if the human were to recited it upon the dog when it attacks upon it, it would not harm him by the Permission of Allah-azwj Mighty and Majestic, and it is: O communities of the Jinn and the humans! [55:33]’.
P.s. – The first ten numbers are missing from the Arabic version of Bihar Al-Anwaar, vol. 62.
11- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُكْرَهُ أَنْ يَكُونَ فِي دَارِ الرَّجُلِ الْمُسْلِمِ الْكَلْبُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘It is disliked that a dog would be in the house of the Muslim man’’.[97]
12- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ أَحَدٍ يَتَّخِذُ كَلْباً إِلَّا نَقَصَ فِي كُلِّ يَوْمٍ مِنْ عَمَلِ صَاحِبِهِ قِيرَاطٌ.
And from him, from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
‘From Abu Abdullah-asws having said: ‘There is no one keeping a dog except there would be a carat (portion) is reduced from the deeds of its owner’’.[98]
13- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ الْكَلْبِ يُمْسَكُ فِي الدَّارِ قَالَ لَا.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the dog being kept in the house. He-asws said, ‘No’’.[99]
14- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا خَيْرَ فِي الْكَلْبِ إِلَّا كَلْبَ الصَّيْدِ أَوْ كَلْبَ مَاشِيَةٍ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘There is no good in the dog except the hunting dog or the livestock dog’’.[100]
15- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُمْسِكْ كَلْبَ الصَّيْدِ فِي الدَّارِ إِلَّا أَنْ يَكُونَ بَيْنَكَ وَ بَيْنَهُ بَابٌ.
And from him, from the number, from Ahmad Bin Myhammad Bin Khalid, from his father, from Al Nazr Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
‘From Abu Abdullah-asws having said: ‘Do not keep the hunting dog in the house except if there happens to be a (locked) door (a barrier) between you and it’’.[101]
لِمَا رَوَى الصَّدُوقُ عَلَيْهِ الرَّحْمَةُ فِي الْفَقِيهِ عَنِ الصَّادِقِ ع لَا تُصَلِّ فِي دَارٍ فِيهَا كَلْبٌ إِلَّا أَنْ يَكُونَ كَلْبَ الصَّيْدِ وَ أَغْلَقْتَ دُونَهُ بَاباً فَلَا بَأْسَ فَإِنَّ الْمَلَائِكَةَ لَا تَدْخُلُ بَيْتاً فِيهِ كَلْبٌ وَ لَا بَيْتاً فِيهِ تَمَاثِيلُ وَ لَا بَيْتاً فِيهِ بَوْلٌ مَجْمُوعٌ فِي آنِيَةٍ.
What is reported by Al Sadouq, may the Mercy be upon him, in (the book) ‘Al Faqeeh’ –
‘From Al-Sadiq-asws: ‘Do not pray Salat in a house wherein is a dog except if it happens to be a hunting dog, and a door is locked besides it, then there is no problem, for the Angels do not enter a house wherein is a dog, nor any house wherein are images (of worship), nor any house where urine is collected in a utensil’’.[102]
وَ لِمَا رَوَاهُ الْكُلَيْنِيُّ أَيْضاً عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ كَلْبِ الصَّيْدِ يُمْسَكُ فِي الدَّارِ قَالَ إِذَا كَانَ يُغْلَقُ دُونَهُ الْبَابُ فَلَا بَأْسَ.
And what is reported by Al Kulayni as well, from the number, from Al Barqy, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the hunting dog kept in the house. He-asws said: ‘When the door is locked besides it, then there is no problem’’.[103]
ثُمَّ قَالَ وَ رَوَى الشَّيْخُ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ جَبْرَئِيلَ أَتَانِي فَقَالَ إِنَّا مَعَاشِرَ الْمَلَائِكَةِ لَا نَدْخُلُ بَيْتاً فِيهِ كَلْبٌ وَ لَا تَمَاثِيلُ جَسَدٍ وَ لَا إِنَاءٌ يُبَالُ فِيهِ.
Then he said, ‘And it is reported by the sheykh, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww. He-as said: ‘We, community of Angels, do not enter a house wherein is a dog nor any images of a body (to be worshipped), nor any utensil having (collected) urine in it’’.[104]
16- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص رَخَّصَ لِأَهْلِ الْقَاصِيَةِ فِي الْكَلْبِ يَتَّخِذُونَهُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws: ‘Rasool-Allah-saww allowed for the people living far from the built-up areas regarding the dog, they can keep it’’.[105]
17- الْكَافِي، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْكَلْبِ السَّلُوقِيِّ فَقَالَ إِذَا مَسِسْتَهُ فَاغْسِلْ يَدَكَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the greyhound dog. He-asws said: ‘When you touch it, so wash your hand’’.[106]
وَ فِي كِتَابِ فَضْلِ الْكِلَابِ عَلَى كَثِيرٍ مِمَّنْ لَبِسَ الثِّيَابَ، لِمُحَمَّدِ بْنِ خَلَفٍ الْمَرْزُبَانِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: رَأَى النَّبِيُّ ص رَجُلًا قَتِيلًا فَقَالَ مَا شَأْنُهُ فَقَالُوا إِنَّهُ وَثَبَ عَلَى غَنَمِ بَنِي زُهْرَةِ فَأَخَذَ مِنْهَا شَاةً فَوَثَبَ عَلَيْهِ كَلْبُ الْمَاشِيَةِ فَقَتَلَهُ فَقَالَ ص قَتَلَ نَفْسَهُ وَ أَضَاعَ دِينَهُ وَ عَصَى رَبَّهُ وَ خَانَ أَخَاهُ وَ كَانَ الْكَلْبُ خَيْراً مِنْهُ.
And in the book ‘Fazl Al Kilaab Ala Kaseer Miman labis Al Siyab’, of Muhammad Bin Khalaf Al Marzuban, from Amro Bin Shueyb, from his father, from his grandfather who said,
‘The Prophet-saww saw a killed man. He-saww said: ‘What is his matter?’ They said, ‘He had leapt upon a flock of the clan of Zuhra and seized a sheep from it, so a livestock dog leapt upon him and killed him’. He-saww said: ‘He killed himself and wasted his religion, and disobeyed his Lord‑azwj, and betrayed his brother, and the dog was better than him!’’[107] (From a non-Shia source)
وَ ذَكَرَ ابْنُ عَبْدِ الْبَرِّ فِي كِتَابِ بَهْجَةِ الْمَجَالِسِ وَ أُنْسِ الْجَالِسِ، أَنَّهُ قِيلَ لِجَعْفَرٍ الصَّادِقِ ع وَ هُوَ أَحَدُ الْأَئِمَّةِ الِاثْنَيْ عَشَرَ كَمْ تَتَأَخَّرُ الرُّؤْيَا
And it is mentioned by Ibn Abdul Barr in the books ‘Nahjat Al Majaalis’ and ‘Ums Al Jaalis’,
‘It was said to Ja’far Al-Sadiq-asws, and he-asws is one of the twelve Imams-asws, ‘For how long can a dream be delayed?’
فَقَالَ خَمْسِينَ سَنَةً لِأَنَّ النَّبِيَّ ص رَأَى كَأَنَّ كَلْباً أَبْقَعَ وَلَغَ فِي دَمِهِ فَأَوَّلَهُ بِأَنَّ رَجُلًا يَقْتُلَ الْحُسَيْنَ ابْنَ بِنْتِهِ فَكَانَ الشِّمْرَ بْنَ ذِي الْجَوْشَنِ قَاتِلَ الْحُسَيْنِ ع وَ كَانَ أَبْرَصَ فَتَأَخَّرَتِ الرُّؤْيَا بَعْدَ خَمْسِينَ سَنَةً.
He-asws said: ‘Fifty years, because the Prophet-saww had seen as if a speckled dog was licking his-saww blood, so he-saww interpreted it that a man would kill Al-Husayn-asws, son-asws of his-saww daughter-asws. Shimr Bin Zil Jawshan-la was a killer of Al-Husayn, and he-la had vitiligo. So, the dream was delayed (in coming true) after fifty years’’.[108]
18- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع 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 Kafi’ – from Ali Bin Ibrahim, rom his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said; ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww Sent me to Al-Medina. He-saww said: ‘Do not leave any image except obliterate it, nor any grave except even it, nor any dog except kill it!’’[109]
بيان قال الدميري رَوَى مُسْلِمٌ عَنْ عَبْدِ اللَّهِ بْنِ مَعْقِلِ قَالَ: أَمَرَ رَسُولُ اللَّهِ ص بِقَتْلِ الْكِلَابِ ثُمَّ قَالَ مَا بَالُكُمْ وَ بَالُ الْكِلَابِ ثُمَّ رَخَّصَ فِي كَلْبِ الصَّيْدِ وَ كَلْبِ الْغَنَمِ.
Explanation – Al-Dimeyri said, ‘It is reported by Muslim, from Abdullah Bin Ma’qal who said, ‘Rasool-Allah-saww ordered with killing the dogs. Then he-saww said: ‘What is the matter with you and matter with the dogs?’ Then he-saww allowed regarding the hunting dog, and the sheep dog’’.
19- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ أَحْمَدَ الْبَرَاوِذِيِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْحَارِثِ السَّمَرْقَنْدِيِّ عَنْ صَالِحِ بْنِ سَعْدٍ التِّرْمِذِيِّ عَنْ عَبْدِ الْمُنْعِمِ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ الْيَمَانِيِّ قَالَ: لَمَّا رَكِبَ نُوحٌ ع فِي السَّفِينَةِ أَلْقَى اللَّهُ عَزَّ وَ جَلَّ السَّكِينَةَ عَلَى مَا فِيهَا مِنَ الدَّوَابِّ وَ الطَّيْرِ وَ الْوَحْشِ فَلَمْ يَكُنْ شَيْءٌ فِيهَا يَضُرُّ شَيْئاً كَانَتِ الشَّاةُ تَحْتَكُّ بِالذِّئْبِ وَ الْبَقَرَةُ تَحْتَكُّ بِالْأَسَدِ وَ الْعُصْفُورُ يَقَعُ عَلَى الْحَيَّةِ فَلَا يَضُرُّ شَيْءٌ شَيْئاً وَ لَا يُهَيِّجُهُ وَ لَمْ يَكُنْ لَهَا ضَجَرٌ وَ لَا صَخَبٌ وَ لَا سُبَّةٌ وَ لَا لَعْنٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ وَ أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ حُمَةَ كُلِّ ذِي حُمَةٍ
(The book) ‘Al Ilal’ – from Muhammad Bin Shazan Bin Ahmad Al Barawizy, from Muhammad Bin Muhammad Bin Al Haris al Samarqandy, from Salih Bin Sa’ad Al Tirmizy, from Abdul Mugham Bin Idrees, from his father, from Wahab Bin Munabbih Al Yamani who said,
‘When Noah-as sailed in the ship, Allah-azwj Mighty and Majestic Cast the tranquillity upon whatever was from the animals, and the birds, and the beasts. There did not happen to be anything in it harming anything. The sheep used to rub with the wolf, and the cow rubbed with the lion, and the sparrow fell upon the snake. Nothing was harmed by anything, nor irritated it, and there did not happen to be any rebuke nor shouted, nor reviled, nor cursed. They were concerned with their own selves, and Allah-azwj Mighty and Majestic Removed the worry of every one with a worry.
فَلَمْ يَزَالُوا كَذَلِكَ فِي السَّفِينَةِ حَتَّى خَرَجُوا مِنْهَا وَ كَانَ الْفَأْرُ قَدْ كَثُرَ فِي السَّفِينَةِ وَ الْعَذِرَةُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نُوحٍ ع أَنْ يَمْسَحَ الْأَسَدَ فَمَسَحَهُ فَعَطَسَ فَخَرَجَ مِنْ مَنْخِرَيْهِ هِرَّانِ ذَكَرٌ وَ أُنْثَى فَخَفَّفَ الْفَأْرَ وَ مَسَحَ وَجْهَ الْفِيلِ فَعَطَسَ فَخَرَجَ مِنْ مَنْخِرَيْهِ خِنْزِيرَانِ ذَكَرٌ وَ أُنْثَى فَخَفَّفَ الْعَذِرَةَ.
They did not cease to be like that in the ship until they exited from it, and the mouse were a lot in the ship and the excrement. So, Allah-azwj Mighty and Majestic Revealed to Noah-as to caress the lion. He-as caressed it, and it sneezed. A male and a female ‘Hirran’ emerged from its nostrils. The mouse lightened and caressed the face of the elephant. It sneezed and two pigs, a male and a female emerged from its nostrils. So, the excrement lightened (the pigs ate it)’’.[110]
20- الْعِلَلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الْقَطَّانِ عَنْ أَبِي الطَّيِّبِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرٍ الْعَلَوِيِّ الْعُمَرِيِّ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص سُئِلَ مِمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْكَلْبَ قَالَ خَلَقَهُ مِنْ بُزَاقِ إِبْلِيسَ قِيلَ وَ كَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ
(The book) ‘Al Ilal’ – from Ahmad Bin Muhammad Bin Isa Al Alawy, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad bin Muhammad Bin Ziyad Al Qattan, from Abu Al Tayyib Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Umary, from his forefathers,
‘From Umar son of Ali-asws, from his father-asws Ali-asws Bin Abu Talib-asws: ‘The Prophet-saww was asked, ‘From what did Allah-azwj Mighty and Majestic Create the dog?’ He-asws said: ‘He-azwj Created it from the spittle of Iblees-la’. It was said, ‘And how was that O Rasool-Allah-saww?’
قَالَ لَمَّا أَهْبَطَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ وَ حَوَّاءَ إِلَى الْأَرْضِ أَهْبَطَهُمَا كَالْفَرْخَيْنِ الْمُرْتَعِشَيْنِ فَعَدَا إِبْلِيسُ الْمَلْعُونُ إِلَى السِّبَاعِ وَ كَانُوا قَبْلَ آدَمَ فِي الْأَرْضِ فَقَالَ لَهُمْ إِنَّ طَيْرَيْنِ قَدْ وَقَعَا مِنَ السَّمَاءِ لَمْ يَرَ الرَّاءُونَ أَعْظَمَ مِنْهُمَا تَعَالَوْا فَكُلُوهُمَا
He-saww said: ‘When Allah-azwj Mighty and Majestic Sent down Adam-as and Hawwa-as, He-azwj Sent them-as down as two quivering chicks. Iblees-la the Accursed hastened to the predatory animals and said to them, ‘Two birds have fallen from the sky, the beholders have not seen any larger than them. Come, and eat them!’
فَتَعَاوَتِ السِّبَاعُ مَعَهُ وَ جَعَلَ إِبْلِيسُ يَحُثُّهُمْ وَ يَصِيحُ وَ يَعِدُهُمْ بِقُرْبِ الْمَسَافَةِ فَوَقَعَ مِنْ فِيهِ مِنْ عَجَلَةِ كَلَامِهِ بُزَاقٌ فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ الْبُزَاقِ كَلْبَيْنِ أَحَدُهُمَا ذَكَرٌ وَ الْآخَرُ أُنْثَى
The predators co-operate with him-la and Iblees-la went on urging them and shouting and calling them to a near distance. So spittle fell off from his-la mouth, from the hastiness of his‑la speech, and Allah-azwj Mighty and Majestic Created two dogs from that spittle, one of them male and the other female.
فَقَامَا حَوْلَ آدَمَ وَ حَوَّاءَ الْكَلْبَةُ بِجُدَّةَ وَ الْكَلْبُ بِالْهِنْدِ فَلَمْ يَتْرُكُوا السِّبَاعَ أَنْ يَقْرَبُوهُمَا وَ مِنْ ذَلِكَ الْيَوْمِ الْكَلْبُ عَدُوُّ السَّبُعِ وَ السَّبُعُ عَدُوُّ الْكَلْبِ.
The female dog stood around Adam-as and Hawwa-as at Jeddah and the male dog in India. They did not leave the predators in coming near them. And from that day, the dog is an enemy of the predatorial wild animals, and the predators are enemies of the dog’’.[111]
21- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ وَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ رَجُلٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ رَفَعَ الْحَدِيثَ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا سَمِعْتُمْ نُبَاحَ الْكَلْبِ وَ نَهِيقَ الْحَمِيرِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّهُمْ يَرَوْنَ وَ لَا تَرَوْنَ فَافْعَلُوا ما تُؤْمَرُونَ الْخَبَرَ.
And from him, from his father, from Muhammad Bin Yahya Al Attar, and from Muhammad Bin Ahmad Al Ashary, from Al Barqy, from a man, from Ibn Asbat, from his uncle, raising the Hadeeth to,
Ali-asws said: ‘Rasool-Allah-saww said: ‘Whenever you hear barking of the dot and braying of the donkey, then seek Refuge with Allah-azwj from the Pelted Satan-la, for they are seeing what you are not seeing, therefore do what you are being Commanded”. [2:68]’ – the Hadeeth’’.[112]
22- الْقَصَصُ، بِالْإِسْنَادِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ أَبِي أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَوْمَ نُوحٍ ع شَكَوْا إِلَى نُوحٍ ع الْفَأْرَ فَأَمَرَ اللَّهُ تَعَالَى الْفَهْدَ فَعَطَسَ فَطَرَحَ السِّنَّوْرَ فَأَكَلَ الْفَأْرَ وَ شَكَوْا إِلَيْهِ الْعَذِرَةَ فَأَمَرَ اللَّهُ الْفِيلَ أَنْ يَعْطِسَ فَسَقَطَ الْخِنْزِيرُ.
(The book) ‘Al Qasas’ – By the chain from Al Sadouq, from his father, from Muhammad Bin Al Attar, from Ibn Aban, from Ibn Awrama, from Abu Ahmad, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The people of Noah-as complained to Noah-as of the mouse. So, Allah-azwj the Exalted Commanded the cheetah, so it sneezed, and the cat dropped and ate the mouse. And they complained to him-as of the excrement (dung), so Allah-azwj Commanded the elephant to sneeze, and the pigs dropped’’.[113]
23- ثَوَابُ الْأَعْمَالِ، عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ 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 Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘A woman was tormented (in the Hereafter) regarding a cat she had tied up until it died of thirst’’.[114]
24- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ فِي النَّارِ صَاحِبَ الْعَبَاءِ الَّتِي قَدْ غَلَّهَا وَ رَأَيْتُ فِي النَّارِ صَاحِبَ الْمِحْجَنِ الَّذِي كَانَ يَسْرِقُ الْحَاجَّ بِمِحْجَنِهِ وَ رَأَيْتُ فِي النَّارِ صَاحِبَةَ الْهِرَّةِ تَنْهَشُهَا مُقْبِلَةً وَ مُدْبِرَةً كَانَتْ أَوْثَقَتْهَا لَمْ تَكُنْ تُطْعِمُهَا وَ لَمْ تُرْسِلْهَا تَأْكُلُ مِنْ حِشَاشِ الْأَرْضِ وَ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ صَاحِبَ الْكَلْبِ الَّذِي أَرْوَاهُ مِنَ الْمَاءِ.
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowyani, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibaji, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Muhammad Bin Ismail son of Musa-asws, from his father, from his grandfather-asws Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said; ‘(During an Ascension) I-saww saw in the Fire – and owner of the load bearer whom he had shackled, and I-saww saw in the Fire owner of the stick which he was stealing from the pilgrims with his stick, and I-saww saw in the Fire the owner of the cat being struck from the front and the back. She had tied it and did not happen to feed it and did not send it to eat from the insects of the earth. And I-saww entered the Paradise and saw owner of the dog whom he had saturated from the water’’.[115]
وَ أَقُولُ صَاحِبُ الْكَلْبِ إِشَارَةٌ إِلَى مَا رَوَاهُ الدِّمْيَرِيُّ عَنْ مُسْلِمٍ أَنَّ النَّبِيَّ ص قَالَ: بَيْنَمَا امْرَأَةٌ تَمْشِي بِفَلَاةٍ مِنَ الْأَرْضِ إِذَا اشْتَدَّتْ عَلَيْهَا الْعَطَشُ فَنَزَلَتْ بِئْراً فَشَرِبَتْ ثُمَّ صَعِدَتْ فَوَجَدَتْ كَلْباً يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ فَقَالَتْ لَقَدْ بَلَغَ بِهَذَا الْكَلْبِ مِثْلُ الَّذِي بَلَغَ بِي
And I (Majlisi) am saying, ‘Owner of the dog is an indication to what is reported by Al-Tirmizi, from Muslim that the Prophet-saww said: ‘While a woman was walking in a wilderness from the earth, when the thirst intensified upon her. She descended by a well and drank. Then she ascended and found a dog eating the (wet) soil, out of thirst. She said, ‘It has reached with this dog that which had reached with me’.
ثُمَّ نَزَلَتِ الْبِئْرَ فَمَلَأَتْ خُفَّهَا وَ أَمْسَكَتْهُ بِفِيهَا ثُمَّ صَعِدَتْ فَسَقَتْهُ فَشَكَرَ اللَّهُ لَهَا ذَلِكَ وَ غَفَرَ لَهَا
Then she descended to the well and filled has shoe and held it with her mouth. Then she ascended and quenched it. Allah-azwj Thanked her for that and Forgave (her sins) for her’.
فَقَالُوا يَا رَسُولَ اللَّهِ أَ وَ لَنَا فِي الْبَهَائِمِ أَجْرٌ قَالَ نَعَمْ فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ.
They said, ‘O Rasool-Allah-saww! And there is Recompense for us regarding the beasts?’ He-saww said: ‘Yes. There is a Recompense in every wet (quenching water) effort’’.[116] (From a non-Shia source)
25- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ الْحَوَارِيُّونَ لِعِيسَى ابْنِ مَرْيَمَ لَوْ بَعَثْتَ لَنَا رَجُلًا شَهِدَ السَّفِينَةَ فَحَدَّثَنَا عَنْهَا
(The non-Shia) book ‘Al Durr Al Mansour’ – from Ibn Abbas,
‘The disciples said to Isa Ibn Maryam-as, ‘If you-as could send to us a man who had attended the ship (of Noah-as), so he can narrate to us about it!’
فَانْطَلَقَ بِهِمْ حَتَّى انْتَهَى إِلَى كُثُبٍ مِنْ تُرَابٍ فَأَخَذَ كَفّاً مِنْ ذَلِكَ التُّرَابِ وَ قَالَ أَ تَدْرُونَ مَا هَذَا قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-as went with them until he-as ended up to a mound of sand. He-as grabbed a handful from that sand and said: ‘Do you know what this is?’ They said, ‘Allah-azwj and His-azwj Rasool-as are more knowing!’
قَالَ هَذَا كَعْبُ حَامِ بْنِ نُوحٍ فَضَرَبَ الْكَثِيبَ بِعَصَاهُ وَ قَالَ قُمْ بِإِذْنِ اللَّهِ فَإِذَا هُوَ قَائِمٌ يَنْفُضُ التُّرَابَ عَنْ رَأْسِهِ قَدْ شَابَ
He-as said: ‘This is an ankle bone of Haam son of Noah-as’. He-as struck the mound of sand with his-as stick and said: ‘Arise, by the Permission of Allah-azwj!’ Behold, he stood up and shook off the soil from his head which had become grey haired.
قَالَ لَهُ عِيسَى هَكَذَا هَلَكْتَ قَالَ لَا مِتُّ وَ أَنَا شَابٌّ وَ لَكِنَّنِي ظَنَنْتُ أَنَّهَا السَّاعَةُ فَمِنْ ثَمَّ شِبْتُ قَالَ حَدِّثْنَا عَنْ سَفِينَةِ نُوحٍ
Isa-as said to him: ‘This is how you have been destroyed?’ He said, ‘No! I died while I was young, but I thought it is the Hour (Day of Qiyamah), so from then I became grey-haired’. He‑as said: ‘Narrate to us about the ship of Noah-as’.
قَالَ كَانَ طُولُهَا أَلْفَ ذِرَاعٍ وَ مِائَتَيْ ذِرَاعٍ وَ عَرْضُهَا سِتَّمِائَةِ ذِرَاعٍ كَانَتْ ثَلَاثَ طَبَقَاتٍ فَطَبَقَةٌ فِيهَا الدَّوَابُّ وَ الْوَحْشُ وَ طَبَقَةٌ فِيهَا الْإِنْسُ وَ طَبَقَةٌ فِيهَا الطَّيْرُ
He said, ‘It’s length (of the ship) was of one thousand two hundred cubits, and its width was of three layers (floors). There was a layer wherein were the animals, and the beasts, and there was a layer wherein were the humans, and there was a layer wherein were the birds.
فَلَمَّا كَثُرَ أَرْوَاثُ الدَّوَابِّ أَوْحَى اللَّهُ إِلَى نُوحٍ أَنِ اغْمِزْ ذَنَبَ الْفِيلِ فَغَمَزَهُ فَوَقَعَ مِنْهُ خِنْزِيرٌ وَ خِنْزِيرَةٌ فَأَقْبَلَا عَلَى الرَّوْثِ فَلَمَّا وَقَعَ الْفَأْرُ بِخَرَزِ السَّفِينَةِ يُقْرِضُهُ أَوْحَى اللَّهُ إِلَى نُوحٍ أَنِ اضْرِبْ عَيْنَيِ الْأَسَدِ فَخَرَجَ مِنْ مَنْخِرِهِ سِنَّوْرٌ وَ سِنَّوْرَةٌ فَأَقْبَلَا عَلَى الْفَأْرِ
When the animal dung was a lot, Allah-azwj Revealed to Noah to squeeze the tail of an elephant. So, he-as squeezed it and a male pig and a female pig fell from it. They came upon the dung. When the mouse fell on the ropes of the ship, nibbled at it. Allah-azwj Revealed to Noah-as: “Strike the eyes of the lion!”’ A male cat and a female cat emerged from its nostril. They came upon the mouse’.
فَقَالَ لَهُ عِيسَى كَيْفَ عَلِمَ نُوحٌ أَنَّ الْبِلَادَ قَدْ غَرِقَتْ
Isa-as said to him: ‘How did Noah-as know that the cities have been drowned?’
قَالَ بَعَثَ الْغُرَابَ يَأْتِيهِ بِالْخَبَرِ فَوَجَدَ جِيفَةً فَوَقَعَ عَلَيْهَا فَدَعَا عَلَيْهِ بِالْخَوْفِ فَلِذَلِكَ لَا يَأْلَفُ الْبُيُوتَ
He said, ‘He-as sent the crow to come to him-as with the news. It found a carcass, so it landed upon it. He-as supplicated against it with the fear. For that (reason) it does not come in the houses.
ثُمَّ بَعَثَ الْحَمَامَةَ فَجَاءَتْ بِوَرَقِ زَيْتُونٍ بِمِنْقَارِهَا وَ طِينٍ بِرِجْلِهَا فَعَلِمَ أَنَّ الْبِلَادَ قَدْ غَرِقَتْ فَطَوَّقَهَا الْخُضْرَةَ الَّتِي فِي عُنُقِهَا وَ دَعَا لَهَا أَنْ تَكُونَ فِي أُنْسٍ وَ أَمَانٍ فَمِنْ ثَمَّ تَأْلَفُ الْبُيُوتَ
Then he-as sent the pigeon. It came back with an olive leaf in its beak and there was clay in its legs. So he-as knew that the cities had been drowned. He-as collared it with the greenery which was in its neck and supplicate for it: ‘You shall be in comfort and safety’. So, from them, it comes into the houses’.
فَقَالُوا يَا رُوحَ اللَّهِ أَ لَا تَنْطَلِقُ بِهِ إِلَى أَهَالِينَا فَيَجْلِسَ مَعَنَا وَ يُحَدِّثَنَا
They said, ‘O Spirit of Allah-azwj! Will you-as not go with him to our families so he would sit with us and narrate to us?’
قَالَ كَيْفَ يَتْبَعُكُمْ مَنْ لَا رِزْقَ لَهُ ثُمَّ قَالَ لَهُ عُدْ بِإِذْنِ اللَّهِ فَعَادَ تُرَاباً.
He-as said: ‘How can he follow you all, the one who has no sustenance for him’. Then he-as said: ‘Return, by the Permission of Allah-azwj!’ So he returned to be soil’’.[117] (From a non-Shia source)
وَ عَنْ عِكْرِمَةَ قَالَ: لَمَّا حَمَلَ نُوحٌ فِي السَّفِينَةِ الْأَسَدَ قَالَ يَا رَبِّ إِنَّهُ يَسْأَلُنِي الطَّعَامَ مِنْ أَيْنَ أُطْعِمُهُ
And from Ikrimah (Bin Abu Jahl-la) who said,
‘When Noah-as carried the lion in the ship, he-as said: ‘O Lord-azwj! It would be asking me-as for the food. Where will I-as feed it from?’
قَالَ إِنِّي سَوْفَ أَشْغَلُهُ عَنِ الطَّعَامِ فَسَلَّطَ اللَّهُ عَلَيْهِ الْحُمَّى فَكَانَ نُوحٌ يَأْتِي بِالْكَبْشِ فَيَقُولُ كُلْ فَيَقُولُ الْأَسَدُ آهِ.
He-azwj Said: “I-azwj shall soon pre-occupy him from the food!” Allah-azwj Caused the fever to overcome upon it. Noah-as would come with the ram and say: ‘Eat!’ But the lion would say, ‘Aah!’’[118] (From a non-Shia source)
وَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: لَمَّا أُمِرَ نُوحٌ أَنْ يَحْمِلَ مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ قَالَ كَيْفَ أَصْنَعُ بِالْأَسَدِ وَ الْبَقَرِ وَ كَيْفَ أَصْنَعُ بِالْعَنَاقِ وَ الذِّئْبِ وَ كَيْفَ أَصْنَعُ بِالْحَمَامِ وَ الْهِرِّ
And from Wahab Bin Munabbih who said,
‘When Noah-as was Commanded with carrying two of every pair from every pair, two, [11:40], he-as said: ‘How shall I-as deal with the lion and the cow, and how shall I-as deal with the sheep and the wolf, and how shall I-as deal with the dove and the cat?’
قَالَ مَنْ أَلْقَى بَيْنَهُمُ الْعَدَاوَةَ قَالَ أَنْتَ يَا رَبِّ قَالَ فَإِنِّي أُؤَلِّفُ بَيْنَهُمْ حَتَّى لَا يَتَضَادُّونَ.
He-azwj Said: “Who Cast the enmity between them?” He-as said: ‘You-azwj, O Lord-azwj!’ He-azwj Said: “So I-azwj Shall Cast love between them until they do not contradict!”’[119] (From a non-Shia source)
26 حياة الحيوان، وَ رَوَى الْحَاكِمُ عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ ص يَأْتِي دَارَ قَوْمٍ مِنَ الْأَنْصَارِ وَ دُونَهُ دُورٌ لَا يَأْتِيهَا فَشَقَّ عَلَيْهِمْ ذَلِكَ فَكَلَّمُوهُ فَقَالَ إِنَّ فِي دَارِكُمْ كَلْباً قَالُوا فَإِنَّ فِي دَارِهِمْ سِنَّوْراً فَقَالَ السِّنَّوْرُ سَبُعٌ.
(The book) ‘Hayaat Al Haywaan’ – And it is reported by Al Hakim, from Abu Hureyra (well-known fabricator) who said,
‘The Prophet-saww used to come to the house of a group of the Helpers, and besides it were houses he-saww would not go to. That was grievous upon them. They spoke to him-saww. He-saww said: ‘There is a dog in your house’. They said, ‘But there is a cat in their house!’ He-saww said: ‘The cat is seven (times better)’’.[120] (From a non-Shia source)
وَ فِي رِوَايَةٍ أُخْرَى قَالَ: الْهِرَّةُ لَيْسَتْ بِنَجِسٍ إِنَّمَا هِيَ مِنَ الطَّوَّافِينَ عَلَيْكُمْ.
And in another report, he-saww said: ‘The cat isn’t unclean. But rather, it is from the ones rotating around you all (like servants)’’.[121] (From a non-Shia source)
27- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: الْكِلَابُ السُّودُ الْبُهْمُ مِنَ الْجِنِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, and Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The black dog is the sheep from the Jinn’’.[122]
28- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ إِذَا الْتَفَتَ عَنْ يَسَارِهِ فَإِذَا كَلْبٌ أَسْوَدُ بَهِيمٌ فَقَالَ مَا لَكَ قَبَّحَكَ اللَّهُ مَا أَشَدَّ مُسَارَعَتَكَ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Malik Bin Atiya, from Abu Hamza Al Sumali who said,
‘I was with Abu Abdullah-asws in what is between Makkah and Al-Medina, when he-asws turned to his-asws left, and there was a pitch-black dog. He-asws said: ‘What is the matter with you? May Allah-azwj Uglify your face! How severe is your quickness!’’
فَإِذَا هُوَ شِبْهٌ بِالطَّائِرِ فَقُلْتُ مَا هَذَا جُعِلْتُ فِدَاكَ فَقَالَ هَذَا عَثِمٌ بَرِيدُ الْجِنِّ مَاتَ هِشَامٌ السَّاعَةَ فَهُوَ يَطِيرُ يَنْعَاهُ فِي كُلِّ بَلْدَةٍ.
Behold, it had resembled with the bird. I said, ‘What is this? May I be sacrificed for you-asws!’ He-asws said: ‘This is Aseem, mailman of the Jinn. Hisham just died, so it is flying giving his obituary in every city’’.[123]
29- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْكِلَابُ مِنْ ضَعَفَةِ الْجِنِّ فَإِذَا أَكَلَ أَحَدُكُمْ طَعَاماً وَ شَيْءٌ مِنْهَا بَيْنَ يَدَيْهِ فَلْيُطْعِمْهُ أَوْ لِيَطْرُدْهُ فَإِنَّ لَهَا أَنْفُسَ سَوْءٍ.
And from him, from the number, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The dogs are from the weak Jinn. Whenever one of you eats the food and something from it is in front of him, then let him feed it, or let him repel it, for there is an evil breathing for it’’. [124]
30- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْكِلَابِ فَقَالَ كُلُّ أَسْوَدَ بَهِيمٍ وَ كُلُّ أَحْمَرَ بَهِيمٍ وَ كُلُّ أَبْيَضَ بَهِيمٍ فَلِذَلِكَ خَلَقَ الْكِلَابَ مِنَ الْجِنِّ وَ مَا كَانَ أَبْلَقَ فَهُوَ مَسْخٌ مِنَ الْجِنِّ وَ الْإِنْسِ.
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salama,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the dogs. He-asws said: ‘Every black is a beast, and every red is a beast, and every white is a beast. For that, He-azwj Created the dogs from the Jinn, and whatever was spotted (of mixed colour), it is morphed from the Jinn and the humans’’.[125]
قَالَ الدِّمْيَرِيُّ رَوَى مُسْلِمٌ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَقْطَعُ الصَّلَاةَ الْحِمَارُ وَ الْمَرْأَةُ وَ الْكَلْبُ الْأَسْوَدُ
Al Dimeyri said, ‘It is reported by Muslim,
‘From Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said, ‘Rasool-Allah-saww said: ‘The Salat is cut off by the donkey, and the woman, and the black dog’’.
قِيلَ لِأَبِي ذَرٍّ مَا بَالُ الْكَلْبِ الْأَسْوَدِ مِنَ الْكَلْبِ الْأَحْمَرِ [وَ] مِنَ الْكَلْبِ الْأَصْفَرِ
It was said to Abu Zarr-ra, ‘What is the matter with the black dog from the red dog and from the yellow dog?’
قَالَ يَا ابْنَ أَخِي سَأَلْتُ رَسُولَ اللَّهِ ص عَمَّا سَأَلْتَنِي عَنْهُ فَقَالَ الْكَلْبُ الْأَسْوَدُ شَيْطَانٌ.
He-ra said, ‘O son of my-ra brother! I-ra had asked Rasool-Allah-saww about what you are asking me-ra. He-saww said: ‘The black dog is a Satan-la’’.[126] (From a non-Shia source)
فحمله بعض أهل العلم على ظاهره و قال الشيطان يتصور بصورة الكلاب السود و لذا قَالَ ع اقْتُلُوا مِنْهُنَّ كُلَّ أَسْوَدَ بَهِيمٍ.
So, some of the people of knowledge carried it upon its apparent and said, ‘The Satan-la images in the image of the black dog, and for that (reason) he-asws said: ‘Kill from them every fully black one!’’[127] (From a non-Shia source)
وَ رَوَى ابْنُ مَاجَهْ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ وَاضِعُ الْعِلْمِ فِي غَيْرِ أَهْلِهِ كَمُقَلِّدِ الْخَنَازِيرِ الْجَوْهَرَ وَ اللُّؤْلُؤَ وَ الدُّرَّ.
And it is reported by Ibn Maja, from Anas (a well-known fabricator),
‘The Prophet-saww said: ‘Seeking the knowledge is an imposition upon every Muslim and placing the knowledge in other than its rightful ones is like one collaring the pigs with the jewels, and the pearls, and the gems’’.[128] (From a non-Shia source)
باب 2 الثعلب و الأرنب و الذئب و الأسد
CHAPTER 2 – THE FOX, AND THE RABBIT, AND THE WOLF, AND THE LION
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from one of his companions, from Abu Jameela, from Zayd Al Shahaam,
1- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ قَالَ إِنَّ رَجُلًا انْطَلَقَ وَ هُوَ مُحْرِمٌ فَأَخَذَ ثَعْلَباً فَجَعَلَ يُقَرِّبُ النَّارَ إِلَى وَجْهِهِ وَ جَعَلَ الثَّعْلَبُ يَصِيحُ وَ يُحْدِثُ مِنِ اسْتِهِ وَ جَعَلَ أَصْحَابُهُ يَنْهَوْنَهُ عَمَّا يَصْنَعُ ثُمَّ أَرْسَلَهُ بَعْدَ ذَلِكَ
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: ‘and (as for) the one who repeats, then Allah will Take Revenge from him, [5:95]. He-asws said: ‘A man went while he was in Ihraam, and he seized a fox. He went to draw the fire near to its face and the fox went on to shout and it excreted from its genitals, and its owner went on to forbid him from what he was doing. Then he sent it away after that.
فَبَيْنَمَا الرَّجُلُ نَامَ إِذْ جَاءَتْهُ حَيَّةٌ فَدَخَلَتْ فِي فِيهِ فَلَمْ تَدَعْهُ حَتَّى جَعَلَ يُحْدِثُ كَمَا أَحْدَثَ الثَّعْلَبُ ثُمَّ خَلَّتْ عَنْهُ.
While the man was sleeping, when a snake came to him and entered into his mouth and did not leave him until it went on to excrete like what the fox had excreted. Then it left from him’’.[129]
2- دَلَائِلُ الطَّبَرِيِّ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ ع بَيْنَ مَكَّةَ وَ الْمَدِينَةِ نَسِيرُ أَنَا عَلَى حِمَارٍ لِي وَ هُوَ عَلَى بَغْلَةٍ لَهُ إِذْ أَقْبَلَ ذِئْبٌ مِنْ رَأْسِ الْجَبَلِ حَتَّى انْتَهَى إِلَى أَبِي جَعْفَرٍ ع
(The book) ‘Dalail’ of Al Tabary – from Muhammad Bin Al-Hassan, from Musa Bin Sa’dan from Abdullah Bin Al Qasim, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I was with Abu Ja’far-asws in between Makkah and Al-Medina. We were travelling. I was upon a donkey of mine and he-asws was upon a mule of his-asws, when a wolf came from the top of the mountain until it ended to Abu Ja’far-asws.
فَحَبَسَ لَهُ الْبَغْلَةَ حَتَّى دَنَا مِنْهُ فَوَضَعَ يَدَهُ عَلَى قَرَبُوسِ السَّرْجِ وَ مَدَّ عُنُقَهُ إِلَيْهِ وَ أَدْنَى أَبُو جَعْفَرٍ ع أُذُنَهُ مِنْهُ سَاعَةً ثُمَّ قَالَ لَهُ امْضِ فَقَدْ فَعَلْتُ فَرَجَعَ مُهَرْوِلًا
He-asws paused the mule for it until it was close from him-asws. It placed its paws upon the bow of the saddle and extended its neck towards him-asws and Abu Ja’far-asws brought his-asws ears closer to it for a while. Then he-asws said to it: ‘Go, for I-asws have done so’. It returned sprinting.
فَقُلْتُ جُعِلْتُ فِدَاكَ لَقَدْ رَأَيْتُ عَجَباً فَقَالَ هَلْ تَدْرِي مَا قَالَ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ
I said, ‘May I be sacrificed for you-asws! I have seen a wonder!’ He-asws said: ‘Do you know what he said?’ I said, ‘Allah-azwj and His-azwj Rasool-saww, and son-asws of His-azwj Rasool-saww are more knowing’.
فَقَالَ ذَكَرَ أَنَّ زَوْجَتَهُ فِي هَذَا الْجَبَلِ وَ قَدْ عَسُرَ عَلَيْهَا وِلَادَتُهَا فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُخَلِّصَهَا وَ أَنْ لَا يُسَلِّطَ شَيْئاً مِنْ نَسْلِي عَلَى أَحَدٍ مِنْ شِيعَتِكُمْ أَهْلَ الْبَيْتِ فَقُلْتُ قَدْ فَعَلْتُ.
He-asws said: ‘He mentioned that his wife is in this mountain and her giving birth is being difficult upon her, so I-asws supplicated to Allah-azwj Mighty and Majestic, ‘If He-azwj were to Finish her (from the difficulties) and nothing from my lineage will overcome anyone from your-asws Shias, People-asws of the Household’. So, I-asws said: ‘I-asws have done so’’.[130]
3- وَ مِنْهُ، عَنِ الْقَاضِي أَبِي الْفَرَجِ الْمُعَافِي عَنِ الْحُسَيْنِ بْنِ الْقَاسِمِ الْكَوْكَبِيِّ عَنْ أَحْمَدَ بْنِ وَهْبٍ عَنْ عَمْرِو بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ ثُمَامَةَ بْنِ أَشْرَسَ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ عَنْ أَبِيهِ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ حَكِيمُ بْنُ عَبَّاسٍ الْكَلْبِيُّ يُنْشِدُ النَّاسَ بِالْكُوفَةِ هِجَاءَكُمْ فَقَالَ هَلْ عَلِقْتَ مِنْهُ بِشَيْءٍ قَالَ بَلَى فَأَنْشَدَهُ
| صَلَبْنَا لَكُمْ زَيْداً عَلَى جِذْعِ نَخْلَةٍ | وَ لَمْ نَرَ مَهْدِيّاً عَلَى الْجِذْعِ يُصْلَبُ | |
| وَ قِسْتُمْ بِعُثْمَانَ عَلِيّاً سَفَاهَةً | وَ عُثْمَانُ خَيْرٌ مِنْ عَلِيٍّ وَ أَطْيَبُ- |
And from him, from Al Qazy Abu Al Faraj Al Muafy, from Al-Husayn Bin Al Qasim Al Kowkaby, from Ahmad Bin Wahab, from amro Bin Muhammad Al Azdy, from Sumana Bin Ashras, from Muhammad Bin Rashid, from his father who said,
‘A man came to Abu Abdullah-asws. He said, ‘O son-asws of Rasool-Allah-saww! Hakeem Bin Abbas Al Kalby is prosing (poems) to the people in Al Kufa satirising you (Imams-asws)!’ He-asws said: ‘Did you catch (preserve) anything from it?’ He said, ‘Yes. He had prosed, ‘We crucified Zayd from you upon a trunk of a palm tree, and we did not see Mahdi-ajfj crucified upon the trunk, and you-asws are comparing Ali-asws with Usman foolishly, and Usman is better than Ali-asws and better’’.
فَرَفَعَ أَبُو عَبْدِ اللَّهِ ع يَدَيْهِ إِلَى السَّمَاءِ وَ هُمَا يَنْتَفِضَانِ رِعْدَةً فَقَالَ اللَّهُمَّ إِنْ كَانَ كَاذِباً فَسَلِّطْ عَلَيْهِ كَلْبَكَ
Abu Abdullah-asws raised his-asws hand towards the sky and they were shaking thundering. He‑asws said: ‘O Allah-azwj! If he was a liar, then Cause Your-azwj dog to overcome upon him!’
قَالَ فَخَرَجَ حَكِيمٌ مِنَ الْكُوفَةِ فَأَدْلَجَ فَلَقِيَهُ الْأَسَدُ فَأَكَلَهُ فَجَاءُوا بِالْبَشِيرِ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ فِي مَسْجِدِ رَسُولِ اللَّهِ ص بِذَلِكَ فَخَرَّ لِلَّهِ سَاجِداً وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنا وَعْدَهُ.
He (the narrator) said, ‘Hakeem went out from Al-Kufa at night. The lion faced him and devoured him. They came with the giver of the good news of that to Abu Abdullah-asws, and he-asws was in the Masjid of Rasool-Allah-saww. He-asws fell in Sajdah to Allah-azwj and said: ‘ ‘The Praise is for Allah who Made His Promise to be true to us [39:74]’’.[131]
4- الدَّلَائِلُ، عَنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ مِيثَمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ خَرَجَ إِلَى ضَيْعَةٍ لَهُ مَعَ بَعْضِ أَصْحَابِهِ فَبَيْنَمَا هُمْ يَسِيرُونَ إِذاً ذِئْبٌ قَدْ أَقْبَلَ إِلَيْهِ فَلَمَّا رَأَى غِلْمَانَهُ أَقْبَلُوا إِلَيْهِ قَالَ دَعُوهُ فَإِنَّ لَهُ حَاجَةً
(The book) ‘Al Dalail’ – from Al-Husayn, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Muhammad in Amro Bin Meysam, from one of our companions,
‘From Abu Abdullah-asws having gone out to an estate of his with some of his-asws companions. When they were travelling when a wolf came to him-asws. When his-asws servants saw it, then turned to it. He-asws said: ‘Leave it, for there is a need for it!’
فَدَنَا مِنْهُ حَتَّى وَضَعَ كَفَّهُ عَلَى دَابَّتِهِ وَ تَطَاوَلَ بِخَطْمِهِ وَ طَأْطَأَ رَأْسَهُ أَبُو عَبْدِ اللَّهِ ع فَكَلَّمَهُ الذِّئْبُ بِكَلَامٍ لَا يُعْرَفُ فَرَدَّ عَلَيْهِ أَبُو عَبْدِ اللَّهِ ع مِثْلَ كَلَامِهِ فَرَجَعَ يَعْدُو
It approached him-asws and placed it’s paw upon his-asws animal and elongate with its snout and Abu Abdullah-asws lowered its head. The wolf spoke to him with an unknown speech. Abu Abdullah-asws responded to it with similar to its speech. It returned howling.
فَقَالَ لَهُ أَصْحَابُهُ قَدْ رَأَيْنَا عَجَباً
His-asws companions said to him, ‘We have seen a wonder!’
فَقَالَ إِنَّهُ أَخْبَرَنِي أَنَّهُ خَلَّفَ زَوْجَتَهُ خَلْفَ هَذَا الْجَبَلِ فِي كَهْفٍ وَ قَدْ ضَرَبَهَا الطَّلْقُ وَ خَافَ عَلَيْهَا فَسَأَلَنِي الدُّعَاءَ لَهَا بِالْخَلَاصِ وَ أَنْ يَرْزُقَهُ اللَّهُ ذَكَراً يَكُونُ لَنَا وَلِيّاً وَ مُحِبّاً فَضَمِنْتُ لَهُ ذَلِكَ
He-asws said: ‘He informed me-asws that he had left his wife behind this mountain in a cave, and the birth pangs have struck her, and he is fearing upon her, so he asked me-asws for the supplicating for her with the finishing, and that Allah-azwj should Grace him a male who would be a friend to us-asws and a loving one. So I-asws guaranteed that to him’.
قَالَ فَانْطَلَقَ أَبُو عَبْدِ اللَّهِ ع وَ انْطَلَقْنَا مَعَهُ إِلَى ضَيْعَتِهِ وَ قَالَ إِنَّ الذِّئْبَ قَدْ وُلِدَ لَهُ جِرْوُ ذَكَرٍ
He (the narrator) said, ‘Abu Abdullah-asws went on, and we went with him-asws to his-asws estate, and he-asws said: ‘The wolf, a male puppy has (just) been born for him’.
قَالَ فَمَكَثْنَا فِي ضَيْعَتِهِ مَعَهُ شَهْراً ثُمَّ رَجَعَ مَعَ أَصْحَابِهِ فَبَيْنَا هُمْ رَاجِعُونَ إِذَا هُمْ بِالذِّئْبِ وَ زَوْجَتِهِ وَ جِرْوِهِ فَعَوَوْا فِي وَجْهِ أَبِي عَبْدِ اللَّهِ ع فَأَجَابَهُمْ بِمِثْلِهِ وَ رَأَوْا أَصْحَابُ أَبِي عَبْدِ اللَّهِ ع الْجِرْوَ وَ عَلِمُوا أَنَّهُ قَدْ قَالَ لَهُمُ الْحَقَّ
He (the narrator) said, ‘We remained in his-asws estate with him-asws for a month, then he-asws returned with his-asws companions. While they were returning, behold they were with the wolf and his wife and his puppy. It howled in the face of Abu Abdullah-asws. He-asws answered it with similar to it, and the companions of Abu Abdullah-asws saw the puppy and they knew that he‑asws has said the truth to them.
وَ قَالَ لَهُمْ أَبُو عَبْدِ اللَّهِ ع تَدْرُونَ مَا قَالُوا قَالُوا لَا قَالَ كَانُوا يَدْعُونَ اللَّهَ لِي وَ لَكُمْ بِحُسْنِ الصَّحَابَةِ وَ دَعَوْتُ لَهُمْ بِمِثْلِهِ وَ أَمَرْتُهُمْ أَنْ لَا يُؤْذُوا لِي وَلِيّاً وَ لَا لِأَهْلِ بَيْتِي فَضَمِنُوا لِي ذَلِكَ.
And Abu Abdullah-asws said to them: ‘Do you know what they said? They said, ‘No!’ He-asws said: ‘They were supplicating to Allah-azwj for me-asws and for you all with goodly accompaniment, and I-asws supplicated for them with similar to it and I-asws instructed them that they would neither harm a friend of mine-asws nor of People-asws my-asws Household. They guaranteed that to me-asws’’.[132]
5- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ هَارُونَ التَّلَّعُكْبَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ الْمَعْرُوفِ بِابْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: كَانَ الْمَنْصُورُ قَدْ وَفَدَ بِأَبِي عَبْدِ اللَّهِ ع إِلَى الْكُوفَةِ فَلَمَّا أَذِنَ لَهُ قَالَ لِي يَا مُفَضَّلُ هَلْ لَكَ فِي مُرَافَقَتِي فَقُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ إِذَا كَانَتِ اللَّيْلَةُ فَصِرْ إِلَيَّ
And from him, from Muhammad Bin Haroun Al Tal’albury, from his father, from Muhammad Bin Hammam, from Ahmad Bin Al-Husayn, well-known as Ibn Abu Al Qasim, from his father, from one of his men, from Al-Hassan Bin Ali Bin Yaqteen, from Sa’dan Bin Muslim, from Al Mufazzal Bin Umar who said,
‘Al-Mansour had called a delegation with Abu Abdullah-asws to Al-Kufa. When there was permission for him-asws, he-asws said to me: ‘O Mufazzal! Is it okay for you to accompany me‑asws?’ I said, ‘Yes, may I be sacrificed for you-asws!’ He-asws said, ‘When it was the night, them come to me-asws’.
فَلَمَّا كَانَ فِي نِصْفِ اللَّيْلِ خَرَجَ وَ خَرَجْتُ مَعَهُ فَإِذَا أَنَا بِأَسَدَيْنِ مُسْرَجَيْنِ مُلْجَمَيْنِ
When it was during midnight, he-asws went out and I went out with him-asws. There, I was with two lions, saddled, reined’.
قَالَ فَخَرَجْتُ فَضَرَبَ بِيَدِهِ إِلَى عَيْنَيَ فَشَدَّهَا ثُمَّ حَمَلَنِي رَدِيفاً فَأَصْبَحَ بِالْمَدِينَةِ وَ أَنَا مَعَهُ فَلَمْ يَزَلْ فِي مَنْزِلِهِ حَتَّى قَدِمَ عِيَالَهُ.
He (the narrator) said, ‘I went out and struck with his-asws hand to my eye and he-asws tied them. Then he-asws carried be riding behind. In the morning he-asws was in Al-Medina and I was with him-asws. He-asws did not cease to be in his-asws house until his-asws dependants arrived’’.[133]
6- وَ مِنْهُ، بِالْإِسْنَادِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَخِيهِ عَنْ بَعْضِ رِجَالِهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ مَنْصُورِ بْنِ نُوحٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا بَا خَالِدٍ خُذْ رُقْعَتِي فَأْتِ غَيْضَةً قَدْ سَمَّاهَا فَانْشُرْهَا فَأَيُّ سَبُعٍ جَاءَ مَعَكَ فَجِئْنِي بِهِ
And from him, by the chain, from Ahmad Bin Al-Husayn, from his brother, from one of his men from Abdullah Bin Muhammad Bin Mansour Bin Nuh, from Ismail Bin Jabir, from Abu Khalid Al Kabuly who said,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘O Abu Khalid! Take my-asws note and go to a forest (which he-asws named) and spread it. Whichever lion comes with you, then come to me-asws with it’.
قَالَ قُلْتُ أَعْفِنِي جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said, ‘Excuse me (from doing that), may I be sacrificed for you-asws!’
قَالَ فَقَالَ لِي اذْهَبْ يَا بَا خَالِدٍ
He (the narrator) said, ‘He-asws said to me: ‘Go, O Abu Khalid!’’
قَالَ فَقُلْتُ فِي نَفْسِي يَا بَا خَالِدٍ لَوْ أَمَرَكَ جَبَّارٌ عَنِيفٌ ثُمَّ خَالَفْتَهُ إِذاً كَيْفَ يَكُونُ حَالُكَ
He (the narrator) said, ‘I said within myself, ‘O Abu Khalid! If only he-asws had ordered you (to go to) an obstinate tyrant, then you were to oppose it, then how would have been your situation?’
قَالَ فَفَعَلْتُ ذَلِكَ حَتَّى إِذَا صِرْتُ إِلَى الْغَيْضَةِ وَ نَشَرْتُ الرُّقْعَةَ جَاءَ مَعِي وَاحِدٌ مِنْهَا فَلَمَّا صَارَ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ع نَظَرْتُ إِلَيْهِ وَاقِفاً مَا يُحَرِّكُ مِنْ شَعْرِهِ شَعْرَةً فَأَوْمَأَ بِكَلَامٍ لَمْ أَفْهَمْهُ
He (the narrator) said, ‘I did that until when I came to the forest and spread out the note, one of them came with me. When it came to be in front of Abu Abdullah-asws, I looked at it standing, not moving a single hair from its hairs. It gestured with a speech I could not understand it’.
قَالَ فَلَبِثْتُ عِنْدَهُ وَ أَنَا مُتَعَجِّبٌ مِنْ سُكُونِ السَّبُعِ بَيْنَ يَدَيْهِ فَقَالَ لِي يَا بَا خَالِدٍ مَا لَكَ تَتَفَكَّرُ
He (the narrator) said, ‘I waited in his-asws presence, and I was surprised from the calmness of the lion in front of him-asws. He-asws said to me: ‘O Abu Khalid! What is the matter with you, being thoughtful?’
قَالَ قُلْتُ أُفَكِّرُ فِي إِعْظَامِ السَّبُعِ
He (the narrator) said, ‘I said, ‘I am thinking regarding the reverence by the lion!’
قَالَ ثُمَّ مَضَى السَّبُعُ فَمَا لَبِثْتُ إِلَّا وَقْتاً قَلِيلًا حَتَّى طَلَعَ السَّبُعُ وَ مَعَهُ كِيسٌ فِي فِيهِ
He (the narrator) said, ‘Then the lion went away. I did not wait except for a little time until the lion emerged and there was a bag with it in its mouth’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ هذا لَشَيْءٌ عَجِيبٌ قَالَ يَا بَا خَالِدٍ هَذَا كِيسٌ وَجَّهَ بِهِ إِلَيَّ فُلَانٌ مَعَ الْمُفَضَّلِ بْنِ عُمَرَ وَ احْتَجْتُ إِلَى مَا فِيهِ وَ كَانَ الطَّرِيقُ مَخُوفاً فَبَعَثْتُ هَذَا السَّبُعَ فَجَاءَ بِهِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! This is a strange thing!’ He-asws said: ‘O Abu Khalid! This is a bag so and so had sent to me with Al-Mufazzal Bin Umar, and I‑asws was needy to what is in it, and the road was fearful. So I-asws sent this lion and it came with it’.
قَالَ فَقُلْتُ فِي نَفْسِي وَ اللَّهِ لَا أَبْرَحُ حَتَّى يَقْدَمَ الْمُفَضَّلُ بْنُ عُمَرَ وَ أَعْلَمَ ذَلِكَ
He (the narrator) said, ‘I said within myself, ‘By Allah-azwj! I will not depart until Al-Mufazzal Bin Umar arrived and I know that (to be true)’.
قَالَ فَضَحِكَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ قَالَ لِي نَعَمْ يَا بَا خَالِدٍ لَا تَبْرَحْ حَتَّى يَأْتِيَ الْمُفَضَّلُ
He (the narrator) said, ‘Abu Abdullah-asws chuckled, then said to me: ‘O Abu Khalid! Do not depart until Al-Mufazzal comes’.
قَالَ فَتَدَاخَلَنِي وَ اللَّهِ مِنْ ذَلِكَ حَيْرَةٌ ثُمَ قُلْتُ أَقِلْنِي جُعِلْتُ فِدَاكَ وَ أَقَمْتُ أَيَّاماً ثُمَّ قَدِمَ الْمُفَضَّلُ وَ بَعَثَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع
He (the narrator) said, ‘By Allah-azwj, bewilderment entered me from that! Then I said, ‘Let me be, may I be sacrificed for you-asws!’ And I stayed for days. Then Al-Mufazzal arrived, and Abu Abdullah-asws sent for me.
فَقَالَ الْمُفَضَّلُ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنَّ فُلَاناً بَعَثَ مَعِي كِيساً فِيهِ مَالٌ فَلَمَّا صِرْتُ فِي مَوْضِعِ كَذَا وَ كَذَا جَاءَ سَبُعٌ وَ حَالَ بَيْنَنَا وَ بَيْنَ رِحَالِنَا فَلَمَّا مَضَى السَّبُعُ طَلَبْتُ الْكِيسَ فِي الرَّحْلِ فَلَمْ أَجِدْهُ
Al-Mufazzal said, ‘My Allah-azwj Make me to be sacrificed for you-asws! So and so had sent a bag with me wherein was money. When I came to be in such and such place, a lion came and hindered between us and our rides. When the lion went away, I sought the bag in the luggage but could not find it!’
قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُفَضَّلُ أَ تَعْرِفُ الْكِيسَ قَالَ نَعَمْ جَعَلَنِيَ اللَّهُ فِدَاكَ
Abu Abdullah-asws said: ‘O Mufazzal! Will you recognise the bag?’ He said, ‘Yes, may I be sacrificed for you-asws!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا جَارِيَةُ هَاتِي الْكِيسَ فَأَتَتْ بِهِ الْجَارِيَةُ فَلَمَّا نَظَرَ إِلَيْهِ الْمُفَضَّلُ قَالَ نَعَمْ هَذَا هُوَ الْكِيسُ
Abu Abdullah-asws said: ‘O maid! Bring the bag to me!’ The maid came with it. When Al-Mufazzal looked at it, he said, ‘Yes, this, it is the bag!’
ثُمَّ قَالَ يَا مُفَضِّلُ تَعْرِفُ السَّبُعَ قَالَ جَعَلَنِيَ اللَّهُ فِدَاكَ كَانَ فِي قَلْبِي فِي ذَلِكَ الْوَقْتِ رُعْبٌ
Then he-asws said: ‘O Mufazzal! Will you recognise the lion?’ He said, ‘May Allah-azwj Make me to be sacrificed for you-asws! There was dread in my hear during that time’.
فَقَالَ لَهُ ادْنُ مِنِّي فَدَنَا مِنْهُ ثُمَّ وَضَعَ يَدَهُ عَلَيْهِ ثُمَّ قَالَ لِأَبِي خَالِدٍ امْضِ بِرُقْعَتِي إِلَى الْغَيْضَةِ فَأْتِنَا بِالسَّبُعِ
He-asws said to him: ‘Come closer to me-asws!’ He came closer to him-asws. Then he-asws placed his-asws hand upon him (to calm him), then said to Abu Khalid: ‘Go with my-asws note to the forest and come to us with the lion!’
فَلَمَّا صِرْتُ إِلَى الْغَيْضَةِ فَفَعَلْتُ مِثْلَ الْفِعْلِ الْأَوَّلِ جَاءَ السَّبُعُ مَعِي فَلَمَّا صَارَ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ع نَظَرْتُ إِلَى إِعْظَامِهِ إِيَّاهُ فَاسْتَغْفَرْتُ فِي نَفْسِي
When I came to the forest, I did similar to what I had done at first. The lion came with me. When it came in front of Abu Abdullah-asws, I looked at its reverence to him-asws. I sought Forgiveness (from Allah-azwj) within myself.
ثُمَّ قَالَ يَا مُفَضَّلُ هَذَا هُوَ قَالَ نَعَمْ جَعَلَنِيَ اللَّهُ فِدَاكَ فَقَالَ يَا مُفَضِّلُ أَبْشِرْ فَأَنْتَ مَعَنَا.
Then he-asws said: ‘O Mufazzal! Is this it?’ He said, ‘Yes, may Allah-azwj Make me to be sacrificed for you-asws!’ He-asws said: ‘O Mufazzal! Receive good news, for you are from us-asws!’’[134]
7- المهج، مهج الدعوات عَنِ الْمُفَضَّلِ بْنِ الرَّبِيعِ قَالَ: اصْطَبَحَ الرَّشِيدُ يَوْماً ثُمَّ اسْتَدْعَى حَاجِبَهُ فَقَالَ لَهُ امْضِ إِلَى عَلِيِّ بْنِ مُوسَى الْعَلَوِيِّ وَ أَخْرِجْهُ مِنَ الْحَبْسِ وَ أَلْقِهِ بِرْكَةَ السِّبَاعِ
(The book) ‘Mahj Al Dawaat’ – from Al Mufazzal Bin Al Rabie who said,
‘Al-Rasheed (the caliph) had breakfast one day, then summoned his guard. He said to him, ‘Go to Ali-asws Bin Musa-asws, the Alawite, and bring him-asws out from the prison, and throw him-asws in the enclosure of lions!’
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ لَمَّا انْتَهَيْتُ إِلَى الْبِرْكَةِ فَتَحْتُ بَابَهَا وَ أَدْخَلْتُهُ فِيهَا وَ فِيهَا أَرْبَعُونَ سَبُعاً
And he continued the Hadeeth up to he said, ‘When I ended up to the enclosure, I opened its door and entered into it, and therein were forty lions’.
وَ سَاقَ الْحَدِيثَ إِلَى قَالَ فَعُدْتُ إِلَيْهِ فَإِذَا هُوَ قَائِمٌ يُصَلِّي وَ السِّبَاعُ حَوْلَهُ إِلَى آخِرِ الْخَبَرِ الطَّوِيلِ الَّذِي تَقَدَّمَ فِي بَابِ مُعْجِزَاتِهِ ع.
And he continued the Hadeeth up to he said, ‘I returned to him-asws, and there he-asws was, standing, praying Salat, and the lions were around him-asws’ – up to the end of the long Hadeeth which has preceded in the chapter of his-asws miracles’’.[135]
و قال السيد رضي الله عنه ربما كان هذا الحديث عن الكاظم ع لأنه كان محبوسا عند الرشيد لكني ذكرت هذا كما وجدته.
Note: And the Seyyid, may Allah-azwj be Pleased with him, said, ‘Perhaps this Hadeeth is about Al-Kazim-asws, be he-asws was imprisoned by Al Rasheed, but I have mentioned this just as I found it to be’’.
8- الْإِخْتِصَاصُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَعَ أَصْحَابِهِ فِي طَرِيقِ مَكَّةَ فَمَرَّ بِهِ ثَعْلَبٌ وَ هُمْ يَتَغَدَّوْنَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَهُمْ هَلْ لَكُمْ أَنْ تُعْطُونِي مَوْثِقاً مِنَ اللَّهِ لَا تُهَيِّجُونَ هَذَا الثَّعْلَبَ حَتَّى أَدْعُوَهُ فَيَجِيءَ إِلَيْنَا فَحَلَفُوا لَهُ
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Abdul Rahman Bin Abu Hashim, from Salim Bin Muram,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was with his-asws companions in a road of Makkah. A wolf passed by him while they were having lunch. Ali-asws Bin Al-Husayn‑asws said to them: ‘Is it okay for you to give me a covenant from Allah-azwj that you will not provoke this fox until I-asws call it, so it would come to us?’ They took an oath to him-asws.
فَقَالَ يَا ثَعْلَبُ تَعَالِ أَوْ قَالَ ائْتِنَا فَجَاءَ الثَّعْلَبُ حَتَّى وَقَعَ بَيْنَ يَدَيْهِ فَطَرَحَ إِلَيْهِ عُرَاقاً فَوَلَّى بِهِ لِيَأْكُلَهُ فَقَالَ لَهُمْ هَلْ لَكُمْ أَنْ تُعْطُونِي مَوْثِقاً مِنَ اللَّهِ وَ أَدْعُوَهُ أَيْضاً فَيَجِيءَ فَأَعْطَوْهُ
He-asws said: ‘O fox, come!’ Or he-asws said: ‘Come to us!’ The fox came until it paused in front of him-asws. He-asws dropped a bone to it. It turned around in order to eat it. He-asws said to them: ‘Is it okay for you to give me a covenant from Allah-azwj, and I-asws call it as well, so it would come and I-asws give him (food)?’
فَدَعَا فَجَاءَ فَكَلَحَ رَجُلٌ مِنْهُمْ فِي وَجْهِهِ فَخَرَجَ يَعْدُو فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَنِ الَّذِي خَفَرَ ذِمَّتِي
He-asws called, it came, but a man from them scowled in its face. It went away sprinting. Ali Bin Al-Husayn-asws said: ‘Who is the one who broke my-asws guarantee (to the fox)?’
فَقَالَ رَجُلٌ مِنْهُمْ يَا ابْنَ رَسُولِ اللَّهِ أَنَا كَلَحْتُ فِي وَجْهِهِ وَ لَمْ أَدْرِ فَأَسْتَغْفِرُ اللَّهَ فَسَكَتَ.
A man from them said, ‘O son-asws of Rasool-Allah-saww! I scowled in its face, and I did not know, so I hereby seek Forgiveness of Allah-azwj!’ He-asws was silent’’.[136]
وَ رُوِيَ عَنِ النَّبِيِّ ص شَرُّ السِّبَاعِ هَذِهِ الْأَثْعُلُ.
And it is reported from the Prophet-saww: ‘The evilest of the predators are these foxes’’.[137]
وَ عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَانِي رَسُولُ اللَّهِ ص فِي الصَّلَاةِ عَنْ ثَلَاثٍ نَقْرَةٍ كَنَقْرَةِ الدِّيكِ وَ إِقْعَاءٍ كَإِقْعَاءِ الْكَلْبِ وَ الْتِفَاتٍ كَالْتِفَاتِ الثَّعْلَبِ.
And from Abu Hureyra who said, ‘Rasool-Allah-saww forbade me from three (things) regarding the Salat – knocking (the head in Sajdah) like knocking of the rooster, and poising like the poise of the dog, and the gesturing like gestures of the fox’’.[138]
9- الْإِخْتِصَاصُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ ع بَيْنَ مَكَّةَ وَ الْمَدِينَةِ وَ أَنَا أَسِيرُ عَلَى حِمَارٍ لِي وَ هُوَ عَلَى بَغْلَةٍ لَهُ إِذْ أَقْبَلَ ذِئْبٌ مِنْ رَأْسِ الْجَبَلِ حَتَّى انْتَهَى إِلَى أَبِي جَعْفَرٍ ع
(The book) ‘Al Ikhtisas’ – from Muhamamd Bin Al-Husayn Bin Abu Al Khattab, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I was with Abu Ja’far-asws between Makkah and Al-Medina, and I was travelling upon a donkey of mine, and he-asws was upon a mule of his-asws, when a wolf came from the top of the mountain to Abu Ja’far-asws.
فَحَبَسَ الْبَغْلَةَ وَ دَنَا الذِّئْبُ مِنْهُ حَتَّى وَضَعَ يَدَهُ عَلَى قَرَبُوسِ سَرْجِهِ وَ مَدَّ عُنُقَهُ إِلَى أُذُنِهِ وَ أَدْنَى أَبُو جَعْفَرٍ ع أُذُنَهُ مِنْهُ سَاعَةً ثُمَّ قَالَ لَهُ امْضِ فَقَدْ فَعَلْتُ فَرَجَعَ مُهَرْوِلًا
He-asws withheld the mule, and the wolf came near him-asws until it placed its paws upon the bow of his-asws saddle and extended its neck to his-asws ears, and Abu Ja’far-asws brought his-asws ear close to it for a while, then said to it: ‘Go, I-asws have done so’. It went out sprinting.
فَقُلْتُ لَهُ رَأَيْتُ عَجِيباً قَالَ وَ تَدْرِي مَا قَالَ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ
I said to him-asws, ‘I have seen a wonder!’ He-asws said: ‘And do you know what he said?’ I said, ‘Allah-azwj and His-azwj Rasool-saww, and son-asws of His-azwj Rasool-saww are more knowing’.
قَالَ إِنَّهُ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ زَوْجَتِي فِي ذَلِكَ الْجَبَلِ وَ قَدْ تَعَسَّرَ عَلَيْهَا وِلَادُهَا فَادْعُ اللَّهَ أَنْ يُخَلِّصَهَا وَ أَنْ لَا يُسَلِّطَ شَيْئاً مِنْ نَسْلِي عَلَى أَحَدٍ مِنْ شِيعَتِكُمْ فَقُلْتُ قَدْ فَعَلْتُ.
He-asws said: ‘It said, ‘O son-asws of Rasool-Allah-saww! My wife is in that mountain and her giving birth is difficult upon her, so supplicate to Allah-azwj to finish off her (pain) and no one from my lineage would overcome upon anyone from your-asws Shias’. So I-asws said: ‘I-asws have done so’’.[139]
10 حياة الحيوان، وَ رَوَى الْحَاكِمُ فِي مُسْتَدْرَكِهِ عَنْ أَبِي سَعِيدٍ قَالَ: بَيْنَمَا رَاعٍ يَرْعَى بِالْحَرَّةِ إِذْ عَدَا الذِّئْبُ عَلَى شَاةٍ فَحَالَ الرَّاعِي بَيْنَ الذِّئْبِ وَ بَيْنَهَا فَأَقْعَى الذِّئْبُ عَلَى ذَنَبِهِ وَ قَالَ يَا عَبْدَ اللَّهِ تَحُولُ بَيْنِي وَ بَيْنَ رِزْقٍ سَاقَهُ اللَّهُ إِلَيَّ
(The book) ‘Hayaat Al Haywaan’ – And it is repoted by Al Hakim his ‘Mustadrak’, from Abu Saeed who said,
‘While a shepherd was pasturing at Al-Harra when a wolf sprinted to a sheep. The shepherd hindered between the wolf and it. The wolf stood upon its tail and said, ‘O servant of Allah‑azwj! You are obstructing between me and the sustenance which Allah-azwj has Ushered to me!’
فَقَالَ الرَّجُلُ يَا عَجَبَاهْ ذِئْبٌ يُكَلِّمُنِي فَقَالَ أَ لَا أُخْبِرُكَ بِأَعْجَبَ مِنِّي رَسُولُ اللَّهِ ص بَيْنَ الْحَرَّتَيْنِ يُخْبِرُ النَّاسَ بِأَنْبَاءِ مَا سَبَقَ فَزَوَّى الرَّاعِي شِيَاهَهُ إِلَى زَاوِيَةٍ مِنْ زَوَايَا الْمَدِينَةِ
The man said, ‘O how astonishing! A wolf is talking to me’. It said, ‘Shall I inform you with what is more astonishing than me? Rasool-Allah-saww is between Al-Harrateyn informing the people with news of what has preceded, and the shepherd has placed his sheep in an area from the areas of Al-Medina’.
ثُمَّ أَتَى النَّبِيَّ ص فَأَخْبَرَهُ فَخَرَجَ رَسُولُ اللَّهِ ص إِلَى النَّاسِ فَقَالَ صَدَقَ وَ الَّذِي نَفْسِي بِيَدِهِ.
Then he came to the Prophet-saww and informed him-saww. Rasool-Allah-saww came out to the people. He-saww said: ‘It spoke the truth, by the One-azwj in Whose Hand is my-saww soul!’’[140]
قال ابن عبد البر و غيره كلم الذئب من الصحابة ثلاثة رافع بن عميرة و سلمة بن الأكوع و أهبان بن أوس الأسلمي
Ibn Abdul Bir and others, ‘The wolf spoke to three from the companions – Rafie Bin Umeyra, and Salamah Bin Al-Akou, and Ahban Bin Aws Al Aslamy’.
قال و لذلك تقول العرب هو كذئب أهبان يتعجبون منه و ذلك أَنَّ أُهْبَانَ بْنَ أَوْسٍ الْمَذْكُورَ كَانَ فِي غَنَمٍ لَهُ فَشَدَّ الذِّئْبُ عَلَى شَاةٍ مِنْهَا فَصَاحَ بِهِ أُهْبَانُ فَأَقْعَى لَهُ الذِّئْبُ وَ قَالَ أَ تَنْزِعُ مِنِّي رِزْقاً رَزَقَنِيهِ اللَّهُ تَعَالَى
He said, ‘And for that (reason) the Arabs tend to say, ‘He is like the wolf of Uhban’, astonished from me, and that is because Uhban Bin Aws, the mentioned, was among a flock of his. The wolf was severe upon a sheep from it. Ahban shouted at it. The wolf stood to him and said, ‘Are you snatching the sustenance away from it which Allah-azwj the Exalted has Graced?’
فَقَالَ أُهْبَانُ مَا سَمِعْتُ وَ لَا رَأَيْتُ أَعْجَبَ مِنْ هَذَا ذِئْبٌ يَتَكَلَّمُ فَقَالَ أَ تَعْجَبُ مِنْ هَذَا وَ رَسُولُ اللَّهِ ص بَيْنَ هَذِهِ النَّخَلَاتِ وَ أَوْمَأَ بِيَدِهِ إِلَى الْمَدِينَةِ يُحَدِّثُ بِمَا كَانَ وَ يَكُونُ وَ يَدْعُو إِلَى اللَّهِ وَ عِبَادَتِهِ وَ لَا يُجِيبُونَهُ
Uhban said, ‘I have not seen anything more astonishing that this! A wolf is talking!’ It said, ‘You are being astonished from this, and Rasool-Allah-saww in between these palm trees’ – and it gestured with its paws towards Al-Medina – ‘narrating with what has happened and will be happening, and he-saww is calling to Allah-azwj and worshipping Him-azwj, and he-saww is not being answered’.
قَالَ فَجِئْتُ النَّبِيَّ ص وَ أَخْبَرْتُهُ بِالْقِصَّةِ وَ أَسْلَمْتُ قَالَ النَّبِيُّ ص حَدِّثْ بِهِ النَّاسَ.
He (Uhban) said, ‘I came to the Prophet-saww and informed him-saww with the story and I became a Muslim. The Prophet-saww said: ‘Narrated to the people with it!’’[141] (From a non-Shia source)
وَ فِي الصَّحِيحَيْنِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا إِذْ جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ إِحْدَاهُمَا فَقَالَتْ هَذِهِ لِصَاحِبَتِهَا إِنَّمَا ذَهَبَ بِابْنِكِ أَنْتِ فَقَالَتِ الْأُخْرَى إِنَّمَا ذَهَبَ بِابْنِكِ أَنْتِ
And in the two ‘Saheeh’ (Bukhair and Muslim) – from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘There were two women, with them were their two sons, when the wolf came and went away with the son of one of them. This one said to her companions, ‘But rather the wolf has gone away with your son!’ The other one said, ‘But rather it went with your son!’
فَتَحَاكَمَا إِلَى دَاوُدَ ع فَقَضَى بِهِ لِلْكُبْرَى فَخَرَجَتَا إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع فَأَخْبَرَتَاهُ بِذَلِكَ فَقَالَ ائْتُونِي بِالسِّكِّينِ أَشُقَّهُ بَيْنَكُمَا
They both went for judgment to Dawood-as. He-as judged with it for the elder. They went to Suleyman Bin Dawood-as and informed him-as with that. He-as said: ‘Bring me the knife, I-as shall slice him (in two halves) between you!’
فَقَالَتِ الصُّغْرَى لَا يَرْحَمُكَ اللَّهُ هُوَ ابْنُهَا فَقَضَى بِهِ لِلصُّغْرَى
The younger one said, ‘No! May Allah-azwj have Mercy on you-saww! It is her son’. So he-as judge with it being for the younger one’.
قَالَ أَبُو هُرَيْرَةَ وَ اللَّهِ مَا سَمِعْتُ بِالسِّكِّينِ قَطُّ إِلَّا يَوْمَئِذٍ وَ مَا كُنَّا نَقُولُ إِلَّا الْمُدْيَةَ.
Abu Hureyra said, ‘By Allah-azwj! I have not heard of the knife at all except on that day, and we were not saying except ‘the pen knife’’.[142] (From a non-Shia source)
وَ فِي تَارِيخِ ابْنِ النَّجَّارِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: بَيْنَمَا امْرَأَةٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى سَاحِلِ الْبَحْرِ تَغْسِلُ ثِيَابَهَا وَ صَبِيٌّ لَهَا يَدِبُّ بَيْنَ يَدَيْهَا إِذاً جَاءَ سَائِلٌ فَأَعْطَتْهُ لُقْمَةً مِنْ رَغِيفٍ كَانَ مَعَهَا فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ جَاءَ ذِئْبٌ فَالْتَقَمَ الصَّبِيَّ فَجَعَلَتْ تَعْدُو خَلْفَهُ وَ هِيَ تَقُولُ يَا ذِئْبُ ابْنِي يَا ذِئْبُ ابْنِي
And in ‘Tareekh’ of Ibn Al Najjar, from Wahab Bin Munabbih who said,
‘While a woman from the children of Israel was at the coast of the sea washing her clothes, and a child of her was in front of her, when a beggar came. She gave him a morsel of bread which was with her. It could not have been quicker before a wolf came and grabbed the child. She went running behind it and she was saying, ‘O wolf, my son! O wolf, my son!’
فَبَعَثَ اللَّهُ مَلَكاً انْتَزَعَ الصَّبِيَّ مِنْ فَمِ الذِّئْبِ وَ رَمَى بِهِ إِلَيْهَا وَ قَالَ لُقْمَةٌ بِلُقْمَةٍ.
Allah-azwj Sent an Angel to snatch the child from the mouth of the wolf and threw him towards her and said, ‘A morsel for a morsel!’’[143]
وَ هُوَ فِي الْحِلْيَةِ، عَنْ مَالِكِ بْنِ دِينَارٍ قَالَ: أَخَذَ السَّبُعُ صَبِيّاً لِامْرَأَةٍ فَتَصَدَّقَتْ بِلُقْمَةٍ فَأَلْقَاهَا السَّبُعُ فَنُودِيَتْ لُقْمَةٌ بِلُقْمَةٍ.
And it is in (the book) ‘Al Hilya, from Malik Bin Dinar who said, ‘A lion grabbed a child of a woman. She gave in charity with a morsel (of bread). The lion threw is and called out, ‘A morsel for a morsel!’’[144] (From a non-Shia source)
وَ رَوَى مُحَمَّدُ بْنُ الْمُنْكَدِرِ عَنْ سَفِينَةَ مَوْلَى رَسُولِ اللَّهِ ص أَنَّهُ رَكِبْتُ سَفِينَةً فِي الْبَحْرِ فَانْكَسَرَتْ فَرَكِبْتُ لَوْحاً فَأَخْرَجَنِي إِلَى أَجَمَةٍ فِيهَا أَسَدٌ فَأَقْبَلَ إِلَيَّ فَقُلْتُ أَنَا سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ ص وَ أَنَا تَائِهٌ فَجَعَلَ يَغْمِزُنِي بِمَنْكِبِهِ حَتَّى أَقَامَنِي عَلَى الطَّرِيقِ ثُمَّ هَمْهَمَ فَظَنَنْتُ أَنَّهُ السَّلَامُ.
And it is reported by Muhammad Bin Al Munkadir, from Safeena,
‘A slave of Rasool-Allah-saww (said), ‘I sailed in a sip in the sea. It broke, so I sailed a plank (of wood). It brought me to a thicket wherein was a lion. It came towards me. I said, ‘I am Sefeena, slave of Rasool-Allah-saww, and I am lost’. It went on to nudge me with its shoulder until it made me stand on the road. Then it grumbled. It though it is (meant), ‘The greetings’’.[145] (From a non-Shia source)
وَ دَعَا رَسُولُ اللَّهِ ص عَلَى عُتْبَةَ بْنِ أَبِي لَهَبٍ فَقَالَ اللَّهُمَّ سَلِّطْ عَلَيْهِ كَلْباً مِنْ كِلَابِكَ فَافْتَرَسَهُ الْأَسَدُ بِالزَّرْقَاءِ مِنْ أَرْضِ الشَّامِ.
And Rasool-Allah-saww supplicated against Utba son of Abu Lahab-la. He-saww said: Cause a dog from Your-azwj dogs to overcome upon him!’ A lion devoured him at Al-Zarqa’a from the land of Syria’’.[146] (From a non-Shia source)
وَ رَوَى الْحَافِظُ أَبُو نُعَيْمٍ بِسَنَدِهِ عَنِ الْأَسْوَدِ بْنِ هَبَّارٍ قَالَ: تَجَهَّزَ أَبُو لَهَبٍ وَ ابْنُهُ عُتْبَةُ نَحْوَ الشَّامِ فَخَرَجْتُ مَعَهُمَا فَنَزَلْنَا السَّرَاةَ قَرِيباً مِنْ صَوْمَعَةِ رَاهِبٍ فَقَالَ الرَّاهِبُ مَا أُنْزِلُكُمْ هَاهُنَا هُنَا سِبَاعٌ
And it is reported by Al Hafiz Abu Nueym, by his chain from Al Aswad Bin Habbar who said,
‘Abu Lahab-la and his-la son Utba prepared to go towards Syria. I went out with them. We descended at Al Sarrah, nearby from a monastery of a monk. The monk said, ‘What made you descend over here? There are lions over here!’
فَقَالَ أَبُو لَهَبٍ أَنْتُمْ عَرَفْتُمْ سِنِّي وَ حَقِّي قُلْنَا أَجَلْ قَالَ إِنَّ مُحَمَّداً دَعَا عَلَى ابْنِي فَاجْمَعُوا مَتَاعَكُمْ عَلَى هَذِهِ الصَّوْمَعَةِ ثُمَّ افْرُشُوا لِابْنِي عَلَيْهِ وَ نُومُوا حَوْلَهُ
Abu Lahab-la said, ‘You all know my-la age and my-la rights!’ We said, ‘Yes’. He-la said, ‘Muhammad-saww has supplicated against my-la son, so gather your belongings at this monastery, then furnish for my-la son at it, and you sleep around him’.
فَفَعَلْنَا ذَلِكَ وَ جَمَعْنَا الْمَتَاعَ حَتَّى ارْتَفَعَ وَ دُرْنَا حَوْلَهُ وَ بَاتَ عُتْبَةُ فَوْقَ الْمَتَاعِ فَجَاءَ الْأَسَدُ فَشَمَّ وُجُوهَنَا ثُمَّ وَثَبَ فَإِذَا هُوَ فَوْقَ الْمَتَاعِ فَقَطَعَ رَأْسَهُ فَقَالَ سَيْفِي يَا كَلْبُ وَ لَمْ يَقْدِرْ عَلَى غَيْرِ ذَلِكَ
We did that and gathered the luggage until it was high, and we formed a circle around him, and Utba spent the night above the luggage. The lion came and smelt our faces, then it leapt, and behold, it was above the luggage and cut his head. He said, ‘My sword, O dog!’ And he was not able upon other than that’.
وَ فِي رِوَايَةٍ فَضَرَبَهُ بِيَدِهِ ضَرْبَةً وَاحِدَةً فَخَدَشَهُ فَقَالَ قَتَلَنِي فَمَاتَ مِنْ سَاعَتِهِ وَ طَلَبْنَا الْأَسَدَ فَلَمْ نَجِدْهُ.
And in a report, ‘He struck a strike with his hand. It scratched him. He said, ‘You are killing me!’ He died at that very time and we searched for the lion but could not find it’’.[147] (From a non-Shia source)
و إنما سماه النبي ص كلبا لأنه شبهه في رفع رجله عند البول
Note: And rather the Prophet-saww named it as ‘a dog’, because it resembles it in raising its leg during the urinating.
وَ رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ أَنَّ النَّبِيَّ ص قَالَ: فِرَّ مِنَ الْمَجْذُومِ فِرَارَكَ مِنَ الْأَسَدِ.
And it is reported by Al Bukahri in his (book) ‘Saheeh’ – The Prophet-saww said: ‘Flee from the leper (like) your fleeing from the lion!’’[148] (From a non-Shia source)
وَ فِي حَدِيثٍ آخَرَ أَنَّهُ ص أَخَذَ بِيَدِ مَجْذُومٍ وَ قَالَ بِسْمِ اللَّهِ ثِقَةً بِاللَّهِ وَ تَوَكُّلًا عَلَيْهِ وَ أَدْخَلَهَا مَعَهُ الصَّحْفَةَ.
And in another Hadeeth – ‘He-saww held a hand of a leper and said, ‘In the Name of Allah-azwj! I-saww trust Allah-azwj and rely upon Him-azwj!’ And he-saww entered the courtyard with him’’.[149] (From a non-Shia source)
وَ جَاءَ فِي الْحَدِيثِ أَنَّهُ ص قَالَ: لَا يُورِدُ ذُو عَاهَةٍ عَلَى مُصِحٍّ.
And it has come in the Hadeeth – He-saww said: ‘Do not bring one with disability to a healthy one’’.[150] (From a non-Shia source)
وَ الَّذِي ذَكَرُهُ أَنَّهُ ص أَتَاهُ مَجْذُومٌ لِيُبَايِعَهُ فَلَمْ يَمُدَّ يَدَهُ إِلَيْهِ بَلْ قَالَ أَمْسِكْ يَدَكَ فَقَدْ بَايَعْتُكَ.
And that which he mentioned is that a leper came to him-saww in order to pledge allegiance to him-saww, but he-saww did not extend his-as hand towards him, but said, ‘Withhold your hand, so I-saww have accepted your allegiance’’.[151] (From a non-Shia source)
وَ فِي مُسْنَدِ أَحْمَدَ، أَنَّ النَّبِيَّ ص قَالَ: لَا تُطِيلُوا النَّظَرَ إِلَى الْمَجْذُومِ وَ إِذَا كَلَّمْتُمُوهُ فَلْيَكُنْ بَيْنَكُمْ وَ بَيْنَهُ قِيدُ رُمْحٍ.
And in (the book) ‘Musnad’ of Ahmad’ – ‘The Prophet-saww said: ‘Do not prolong looking at the leper, and whenever you speak to him, then let there be (a distance) of a spear’s leng between you and him!’’[152] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ وَ غَيْرِهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: أَ تَدْرُونَ مَا يَقُولُ الْأَسَدُ فِي زَئِيرِهِ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ قَالَ ص إِنَّهُ يَقُولُ اللَّهُمَّ لَا تُسَلِّطْنِي عَلَى أَحَدٍ مِنْ أَهْلِ الْمَعْرُوفِ.
And it is reported by Al Tabrani and others, from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘Do you know what the lion is saying during its roar?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’ He-saww said: ‘It says, ‘O Allah-azwj! Do not Cause me to overcome upon anyone from the people of kindness!’’[153] (From a non-Shia source)
وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِذَا كُنْتَ بِوَادٍ تَخَافُ فِيهِ الْأَسَدَ فَقُلْ أَعُوذُ بِدَانِيَالَ وَ بِالْجُبِّ مِنْ شَرِّ الْأَسَدِ.
And from Ibn Abbas who said, ‘Whenever you are in a valley wherein the lion is feared, then say, ‘I seek refuge with Daniyal-as and with the pit, from the evil of the lion’’.[154] (From a non-Shia source)
أشار بذلك إلى مَا رَوَاهُ الْبَيْهَقِيُّ فِي الشِّعْبِ أَنَّ دَانِيَالَ ع طُرِحَ فِي الْجُبِّ وَ أُلْقِيَت عَلَيْهِ السِّبَاعُ فَجَعَلَتِ السِّبَاعُ تَلْحَسُهُ وَ تُبَصْبِصُ إِلَيْهِ فَأَتَاهُ مَلَكٌ فَقَالَ لَهُ دَانِيَالُ الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ.
And indication with that is to what is reported by Al Bayhaqi in ‘Al Shi’b’ – ‘Daniyal-as was dropped in the pit and the lions were thrown upon him. The lions went on to licking and wagging their tails towards him-as. The king came to him-as. Daniyal-as said to him: ‘The Praise is to Allah-azwj Who does not forget the one who mentions Him-azwj!’’[155] (From a non-Shia source)
وَ رَوَى ابْنُ أَبِي الدُّنْيَا أَنَّ بُخْتَنَصَّرَ ضَرَى أَسَدَيْنِ وَ أَلْقَاهُمَا فِي جُبٍّ وَ أَمَرَ بِدَانِيَالَ فَأُلْقِيَ عَلَيْهِمَا فَمَكَثَ مَا شَاءَ اللَّهُ ثُمَّ اشْتَهَى الطَّعَامَ وَ الشَّرَابَ فَأَوْحَى اللَّهُ تَعَالَى إِلَى أَرْمِيَا وَ هُوَ بِالشَّامِ أَنْ يَذْهَبَ إِلَى دَانِيَالَ بِطَعَامٍ وَ شَرَابٍ وَ هُوَ بِأَرْضِ الْعِرَاقِ
And it is reported by Ibn Abu Dunya –
‘Bakht Nasr brought two lions and threw them in a pit and ordered with Daniyal-as to be thrown upon them. He-as remained for as long as Allah-azwj so Desired. Then he-as desired the food and the drink. Allah-azwj the Exalted Revealed to Irmiya-as, and he-as was in Syria: “Go to Daniyal-as with food and drink and he-as is in the land of Al Iraq!”
فَذَهَبَ إِلَيْهِ حَتَّى وَقَفَ عَلَى رَأْسِ الْجُبِّ وَ قَالَ دَانِيَالُ دَانِيَالُ فَقَالَ مَنْ هَذَا قَالَ أَرْمِيَا قَالَ مَا جَاءَ بِكَ قَالَ أَرْسَلَنِي إِلَيْكَ رَبُّكَ
He-as went to him-as until he-as paused at the top of the pit and said, ‘Daniyal-as! Daniyal-as!’ He-as said: ‘Who is this?’ He-as said: ‘Irmiya-as!’ He-as said: ‘What have you come for?’ He-as said: ‘Your-as Lord-azwj has Sent me-as to you-as’.
قَالَ دَانِيَالُ الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَا يُخَيِّبُ مَنْ رَجَاهُ وَ الْحَمْدُ لِلَّهِ الَّذِي مَنْ وَثِقَ بِهِ لَمْ يَكِلْهُ إِلَى سِوَاهُ وَ الْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالْإِحْسَانِ إِحْسَاناً
Daniyal-as said: ‘The Praise is for Allah-azwj Who does not forget the one who mentions Him‑azwj! And the Praise is for Allah-azwj Who does not disappoint the one who hopes in Him-azwj! And the Praise is for Allah-azwj Who, one who trusts in Him-azwj, does not allocate him to anyone else! And the Praise is for Allah-azwj Who Suffices a favour with the Favour!
وَ الْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالصَّبْرِ نَجَاةً وَ غُفْرَاناً وَ الْحَمْدُ لِلَّهِ الَّذِي يَكْشِفُ ضُرَّنَا بَعْدَ كَرْبِنَا وَ الْحَمْدُ لِلَّهِ الَّذِي هُوَ ثِقَتُنَا حِينَ يَسُوءُ ظَنُنَّا بِأَعْمَالِنَا وَ الْحَمْدُ لِلَّهِ الَّذِي هُوَ رَجَاؤُنَا حِينَ تَنْقَطِعُ الْحِيَلُ مِنَّا.
And the Praise is for Allah-azwj Who Suffices salvation and Forgiveness with patience! And the Praise is for Allah-azwj Who Removes our harm after our distress! And the Praise is for Allah‑azwj Who is our trusted when our thoughts are evil with our deeds! And the Praise is for Allah-azwj Who, He-azwj would hope when the means are cut off from us!’’[156] (From a non-Shia source)
باب 3 الظبي و سائر الوحوش
CHAPTER 3 – THE ANTELOPE AND REST OF THE WILD ANIMALS
1 الْإِخْتِصَاصُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْخَيَّاطِ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا عَلِيُّ بْنُ الْحُسَيْنِ ع مَعَ أَصْحَابِهِ إِذْ أَقْبَلَ ظَبْيٌ مِنَ الصَّحْرَاءِ حَتَّى قَامَ حِذَاءَهُ وَ حَمْحَمَ فَقَالَ بَعْضُ الْقَوْمِ يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ هَذِهِ الظَّبْيَةُ
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Ali, from Ali bin Muhammad Al Khayyat, from Muhammad Bin Sukeyn, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘While Ali-asws Bin Al-Husayn-asws was with his-asws companions when a female antelope came from the desert until it stood facing him-asws and it whined. One of the people said, ‘O son-asws of Rasool-Allah-saww! What is this female antelope saying?’
قَالَ تَقُولُ إِنَّ فُلَاناً الْقُرَشِيَّ أَخَذَ خِشْفَهَا بِالْأَمْسِ وَ أَنَّهَا لَمْ تُرْضِعْهُ مِنْ أَمْسِ شَيْئاً
He-asws said: ‘It is saying that so and so Qureyshi has seized its fawn yesterday and it has not been fed anything since yesterday’.
فَبَعَثَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ ع أَرْسِلْ إِلَيَّ بِالْخِشْفِ فَبَعَثَ بِهِ فَلَمَّا رَأَتْهُ حَمْحَمَتْ وَ ضَرَبَتْ بِيَدَيْهَا ثُمَّ رَضَعَ مِنْهَا فَوَهَبَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع لَهَا وَ كَلَّمَهَا بِكَلَامٍ نَحْوِ كَلَامِهَا فَتَحَمْحَمَتْ وَ ضَرَبَتْ بِيَدَيْهَا وَ انْطَلَقَتْ وَ الْخِشْفُ مَعَهَا
Ali Bin Al-Husayn-asws send a message to him: ‘Send the fawn to me’. He sent it. When it saw her (mother), it struck with its paws, then it (fawn) fed from her. Ali Bin Al-Husayn-asws gifted it to her and spoke to her with a speech approximate to her speech. She struck with her paws and went away, and the fawn was with her.
فَقَالُوا لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا الَّذِي قَالَتْ فَقَالَ دَعَتِ اللَّهَ لَكُمْ وَ جَزَتْكُمْ خَيْراً.
They said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is that which it said?’ He-asws said: ‘She supplicate to Allah-azwj for you all and for you to be Recompensed goodly’’.[157]
2 الْمَحَاسِنُ، عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْآمِصِ فَقَالَ مَا هُوَ فَذَهَبْتُ أَصِفُهُ فَقَالَ أَ لَيْسَ الْيَحَامِيرَ قُلْتُ بَلَى قَالَ أَ لَيْسَ تَأْكُلُونَهُ بِالْخَلِّ وَ الْخَرْدَلِ وَ الْأَبْزَارِ قُلْتُ بَلَى قَالَ لَا بَأْسَ بِهِ.
(The book) ‘Al Mahasin’ – from Sa’ad Bin Sa’ad who said,
‘I asked Al-Reza-asws about ‘Al Amas’’. He-asws said: ‘What is it?’ I went on to describe it. He-asws said: ‘Isn’t it the doe (female antelope)?’ I said, ‘Yes’. He-asws said: ‘Aren’t you eating it with the vinegar and the mustard and the pepper?’ I said, ‘Yes’. He-asws said: ‘There is no problem with it’’.[158]
(The book) ‘Hayaat Al-Haywaan’ –
3 حياة الحيوان، اليحمور دابة وحشية لها قرنان طويلان كأنهما منشاران ينشر بهما الشجر إذا عطش و ورد الفرات يجد الشجر ملتفة فينشرها بهما و قيل إنه اليامور نفسه و قرونه كقرون الأيل يلقيها في كل سنة و هي صامتة لا تجويف فيها و لونه إلى الحمرة و هو أسرع من الأيل و قال الجوهري اليحمور حمار الوحش و دهنه ينفع من الاسترخاء الحاصل في أحد شقي الإنسان إذا استعمل مع دهن البلسان نفع و ذكر ابن الجوزي في كتاب العرائس أن بعض طلبة العلم خرج من بلاده فرأى شخصا في الطريق فلما كان قريبا من المدينة التي قصدها قال له ذلك الشخص قد صار لي عليك حق و ذمام و أنا رجل من الجان و لي إليك حاجة فقال ما هي قال إذا أتيت إلى مكان كذا و كذا فإنك تجد فيه دجاجا بينها ديك فاسأل عن صاحبه و اشتره منه و اذبحه فهذه حاجتي إليك قال فقلت له يا أخي و أنا أيضا أسألك حاجة قال و ما هي قلت إذا كان الشيطان ماردا لا تعمل فيه العزائم و ألح بالأذى منا ما دواؤه فقال دواؤه أن يؤخذ قدر فتر من جلد يحمور و يشد به إبهاما المصاب من يديه شدا وثيقا ثم يؤخذ له من دهن السداب البري فتقطر في أنفه الأيمن أربعا و في الأيسر ثلاثا فإن السالك له يموت و لا يعود إليه بعده قال فلما دخلت المدينة أتيت إلى ذلك المكان فوجدت الديك لعجوز فسألتها بيعه فأبت فاشتريته منها بأضعاف ثمنه فلما اشتريته تمثل لي من بعيد و قال لي بالإشارة اذبحه فذبحته فخرج عند ذلك رجال و نساء و جعلوا يضربونني و يقولون يا ساحر فقلت لست بساحر فقالوا إنك منذ ذبحت الديك أصيبت شابة عندنا بجني و أنه منذ سلكها لم يفارقها فطلبت وترا قدر شبر من جلد يحمور و دهن السداب البري فأتوني بهما فشددت إبهامي يد الشابة شدا وثيقا فصاح و قال أنا علمتك على نفسي قال ثم قطرت الدهن في أنفها الأيمن أربعا و في الأيسر ثلاثا فخر ميتا من ساعته و شفى الله تعالى تلك الشابة و لم يعاودها بعده الشيطان.
(From a non-Shia source +Not a Hadeeth)[159]
4 الدَّلَائِلُ لِلطَّبَرِيِّ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ بِشْرِ بْنِ مُحَمَّدٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: كُنْتُ قَاعِداً عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ مَعَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ فَجَاءَتْ ظَبْيَةٌ فَتَبَصْبَصَتْ وَ ضَرَبَتْ بِذَنَبِهَا فَقَالَ هَلْ تَدْرُونَ مَا تَقُولُ هَذِهِ الظَّبْيَةُ قُلْنَا مَا نَدْرِي
(The book) ‘Dalail Al Aimma-asws’ of Al Tabari – from Muhammad Bin Ibrahim, from Bishr Bin Muhammad, from Humran Bin Ayn who said,
‘I was seated in the presence of Ali Bin Al-Husayn-asws and there was a group of his-asws companions with him-asws. A doe (female antelope) came, and it whines and kept striking with its tail. He-asws said: ‘Do you know what this doe is saying?’ We said, ‘We don’t know’.
فَقَالَ تَزْعُمُ أَنَّ رَجُلًا اصْطَادَ خِشْفاً لَهَا وَ هِيَ تَسْأَلُنِي أَنْ أُكَلِّمَهُ أَنْ يَرُدَّهُ عَلَيْهَا
He-asws said: ‘She claims that a man has hunted a fawn of hers, and she is asking me-asws to speak to him to return it to her’.
فَقَامَ وَ قُمْنَا مَعَهُ حَتَّى جَاءَ إِلَى بَابِ الرَّجُلِ فَخَرَجَ إِلَيْهِ وَ الظَّبْيَةُ مَعَنَا فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ هَذِهِ الظَّبْيَةَ زَعَمَتْ كَذَا وَ كَذَا وَ أَنَا أَسْأَلُكَ أَنْ تَرُدَّهُ عَلَيْهَا
He-asws stood up and we stood up with him-asws until he-asws came to the door of a man. He came out to him-asws and the doe was with us. Ali Bin Al-Husayn-asws said to him: ‘This doe claims such and such, and I-asws ask you to return it to her’.
فَدَخَلَ الرَّجُلُ مُسْرِعاً دَارَهُ وَ أَخْرَجَ إِلَيْهِ الْخِشْفَ وَ سَيَّبَهُ وَ مَضَتِ الظَّبْيَةُ وَ الْخِشْفُ مَعَهَا وَ أَقْبَلَتْ تُحَرِّكُ ذَنَبَهَا فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ هَلْ تَدْرُونَ مَا تَقُولُ فَقُلْنَا مَا نَدْرِي
The man quickly entered his house and brought the fawn out to him-asws and laid it down, and the doe went away, and the fawn was with it, and she went on to wag her tail. Ali Bin Al-Husayn-asws said: ‘Do you know what she is saying?’ We said, ‘We don’t know’.
فَقَالَ إِنَّهَا تَقُولُ رَدَّ اللَّهُ عَلَيْكُمْ كُلَّ حَقٍّ غُصِبْتُمْ عَلَيْهِ أَوْ كُلَّ غَائِبٍ وَ كُلَّ سَبَبٍ تَرْجُونَهُ وَ غَفَرَ لِعَلِيِّ بْنِ الْحُسَيْنِ كَمَا رَدَّ عَلَيَّ وَلَدِي.
He-asws said: ‘She is saying, ‘May Allah-azwj Return to you all every right you have been usurped upon, or every absentee, and every means you hope for, and may He-azwj Forgive for Ali-asws Bin Al-Husayn-asws for having returned my child to me’’.[160]
5 حياة الحيوان، ذكر ابن خلكان في ترجمة جعفر الصادق ع أَنَّهُ سَأَلَ أَبَا حَنِيفَةَ مَا تَقُولُ فِي مُحْرِمٍ كَسَرَ رَبَاعِيَةَ ظَبْيٍ
(The book) ‘Hayaat Al-Haywaan’ – Ibn Khalkan as mentioned in a translation of Ja’far Al-Sadiq‑asws having asked Abu Haneefa, ‘What are you saying regarding one in Ihraam breaking front teeth of an antelope?’
فَقَالَ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ لَا أَعْلَمُ فِيهِ فَقَالَ إِنَّ الظَّبْيَ لَا يَكُونُ لَهُ رباعيا [رَبَاعِيَةٌ] وَ هُوَ ثَنِيٌّ أَبَداً.
He said, ‘O son-asws of daughter-asws of Rasool-Allah-saww! I don’t know regarding it’. He-asws said: ‘The antelope, there do not happen to be any front teeth for it, and it is of molars, for ever’’.[161] (From a non-Shia source)
Note: Antelope are ruminants, so have well-developed molar teeth, which grind cud (food balls stored in the stomach) into a pulp for further digestion. They have no upper incisors, but rather a hard upper gum pad, against which their lower incisors bite to tear grass stems and leaves.
وَ رَوَى الدَّارَقُطْنِيُّ وَ الطَّبَرَانِيُّ فِي مُعْجَمِهِ الْأَوْسَطِ عَنْ أَنَسِ بْنِ مَالِكٍ وَ الْبَيْهَقِيُّ فِي سُنَنِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: مَرَّ رَسُولُ اللَّهِ ص عَلَى قَوْمٍ قَدْ صَادُوا ظَبْيَةً وَ شَدُّوهَا إِلَى عَمُودِ فُسْطَاطٍ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي وَضَعْتُ وَ لِي خِشْفَانِ فَاسْتَأْذِنْ لِي أَنْ أُرْضِعَهُمَا ثُمَّ أَعُودَ إِلَيْهِمْ
And it is reported by Al Daraqutny, and Al Tabrany in his ‘Mu’jam Al Awsat’ – from Anas Bin Malik (well-known fabricator), and Al Bayhaqi in his ‘Sunan’ from Abu Saeed Al Khudry who said,
‘Rasool-Allah-saww passed by a people who had hunted a doe (female antelope) and tied her to a pillar of a tent. She said, ‘O Rasool-Allah-saww! I gave birth and there are two fawn for me. Seek permission for me to feed them, then I shall return to them’.
فَقَالَ ص خَلُّوا عَنْهَا حَتَّى تَأْتِيَ خِشْفَيْهَا تُرْضِعُهُمَا وَ تَأْتِي إِلَيْكُمْ قَالُوا وَ مَنْ لَنَا بِذَلِكَ يَا رَسُولَ اللَّهِ قَالَ ص أَنَا
He-saww said: ‘Free her until she goes to her fawn and feeds them, and she will come back to you’. They said, ‘And who is for us (as a guarantor) with that, O Rasool-Allah-saww?’ He-saww said: ‘I-saww am!’
فَأَطْلَقُوهَا فَذَهَبَتْ فَأَرْضَعَتْهُمَا ثُمَّ عَادَتْ إِلَيْهِمْ فَأَوْثَقُوهَا فَقَالَ ص أَ تَبِيعُونِيهَا قَالُوا هِيَ لَكَ يَا رَسُولَ اللَّهِ فَخَلُّوا عَنْهَا فَأَطْلَقَهَا.
They untied her. She went and fed them, then returned to them. They tied her. He-saww said; ‘Will you sell her to me-saww?’ They said, ‘It is yours-saww, O Rasool-Allah-saww!’ They untied her, and he-saww freed her’’.[162] (From a non-Shia source)
وَ فِي رِوَايَةٍ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: لَمَّا أَطْلَقَهَا رَسُولُ اللَّهِ ص رَأَيْتُهَا تُسَبِّحُ فِي الْبَرِّيَّةِ وَ هِيَ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص.
And in a report from Zayd Bin Arqam who said,
‘When Rasool-Allah-saww freed her, I saw her glorifying in the wilderness, and she was saying, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj!’’[163] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ عَنْ أُمِّ سَلَمَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ ص فِي الصَّحْرَاءِ فَإِذَا مُنَادٍ يُنَادِي يَا رَسُولَ اللَّهِ فَالْتَفَتَ فَلَمْ يَرَ أَحَداً ثُمَّ الْتَفَتَ فَإِذَا ظَبْيَةٌ مَوْثُوقَةٌ فَقَالَتْ ادْنُ مِنِّي يَا رَسُولَ اللَّهِ
And it is reported by Al Tabrani,
‘From Umm Salama-ra having said, ‘Rasool-Allah-saww was in the desert when a caller called out, ‘O Rasool-Allah-saww!’ He-saww turned around but did not see anyone. Then he-saww turned, and there was a tied doe (female antelope). She said, ‘Come near me, O Rasool-Allah-saww!’
فَدَنَا مِنْهَا فَقَالَ مَا حَاجَتُكَ فَقَالَتْ إِنَّ لِي خِشْفَتْيِن فِي هَذَا الْجَبَلِ فَخَلِّنِي حَتَّى أَذْهَبَ إِلَيْهِمَا فَأُرْضِعَهُمَا ثُمَّ أَرْجِعَ إِلَيْكَ
He-saww near her. He-saww said: ‘What is your need?’ She said, ‘There are two fawns for me in this mountain. Until me until I go to them and feed them, then I shall return to you-saww’.
فَقَالَ رَسُولُ اللَّهِ ص وَ تَفْعَلِينَ فَقَالَتْ عَذَّبَنِيَ اللَّهُ عَذَابَ الْعَشَّارِ إِنْ لَمْ أَفْعَلْ
Rasool-Allah-saww said: ‘And you will do so?’ She said, ‘May Allah-azwj Punish me with the punishment of the tax (tithe) collectors if I don’t do so!’
فَأَطْلَقَهَا فَذَهَبَتْ فَأَرْضَعَتْ خِشْفَيْهَا ثُمَّ رَجَعَتْ فَأَوْثَقَهَا وَ انْتَبَهَ الْأَعْرَابِيُّ فَقَالَ أَ لَكَ حَاجَةٌ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ تُطْلِقُ هَذِهِ فَأَطْلَقَهَا فَخَرَجَتْ تَعْدُو وَ تَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ.
He-saww freed her. She went and fed her fawns, then returned. He-saww tied her, and the Bedouin alerted him-saww. He said, ‘Is there any need for you, O Rasool-Allah-saww?’ He-saww said: ‘Yes. Free this one!’ He freed her. She went out rushing and saying, ‘I testify that there is no god except Allah-azwj, and you-saww are Rasool-saww of Allah-azwj!’’[164] (From a non-Shia source)
وَ فِي دَلَائِلِ النُّبُوَّةِ لِلْبَيْهَقِيِّ عَنْ أَبِي سَعِيدٍ قَالَ: مَرَّ النَّبِيُّ ص بِظَبْيَةٍ مَرْبُوطَةٍ إِلَى خِبَاءٍ فَقَالَتْ يَا رَسُولَ اللَّهِ خَلِّنِي حَتَّى أَذْهَبَ فَأُرْضِعَ خِشْفِي ثُمَّ أَرْجِعَ فَتَرْبُطُنِي
And in (the book) ‘Dalail Al Nubuwwah’ of Al Bayhaqi, from Abu Saeed who said,
‘The Prophet-saww passed by a doe (female antelope) tied to a tent. She said, ‘O Rasool-Allah‑saww! Untie me until I go and feed my two fawns, then I shall return, so you-saww can tie me’.
فَقَالَ ص صَيْدُ قَوْمٍ وَ رَبِيطَةُ قَوْمٍ فَأَخَذَ عَلَيْهَا فَحَلَفَتْ لَهُ فَحَلَّهَا فَمَا مَكَثَتْ إِلَّا قَلِيلًا حَتَّى جَاءَتْ وَ قَدْ نَفَضَتْ مَا فِي ضَرْعِهَا فَرَبَطَهَا رَسُولُ اللَّهِ ص
He-saww said: ‘Prey of a (another) people and a tied up by a (another) people’. He-saww took upon her to oath to him-saww. She took an oath. It was not long except a little until she came (back), and she had depleted whatever was in her udders. Rasool-Allah-saww tied her.
ثُمَّ أَتَى خِبَاءَ أَصْحَابِهَا فَاسْتَوْهَبَهَا مِنْهُمْ فَوَهَبُوهَا لَهُ فَحَلَّهَا ثُمَّ قَالَ ص لَوْ عَلِمَتِ الْبَهَائِمُ مِنَ الْمَوْتِ مَا تَعْلَمُونَ مَا أَكَلْتُمْ مِنْهَا سَمِيناً أَبَداً.
Then the owners of the tent came. He-saww sought to have her gifted from them. They gifted her to him-saww. He-saww untied her, then he-saww said: ‘If the beasts knew from the death what you are knowing, you would not have eaten a fat one from them’’.[165] (From a non-Shia source)
أبواب الصيد و الذبائح و ما يحل و ما يحرم من الحيوان و غيره
CHAPTERS ON THE HUNTING AND THE SLAUGHTER AND WHAT IS PERMISSIBLE AND WHAT IS PROHIBITED FROM THE ANIMALS AND OTHERS
باب 1 جوامع ما يحل و ما يحرم من المأكولات و المشروبات و حكم المشتبه بالحرام و ما اضطروا إليه
CHAPTER 1 – A SUMMARY OF WHAT IS PERMISSIBLE AND WHAT IS PROHIBITED FROM THE FOODS AND DRINKS, AND RULINGS OF THE SUSPECTED (ITEMS) AND WHAT ONE IS DESPERATE TO
الآيات
The Verses –
البقرة الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً وَ السَّماءَ بِناءً وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ
(Surah) Al Baqarah : Who Made the earth a resting place for you and the sky a canopy and (Who) Sends down water from the sky then brings forth the fruits by it as a sustenance for you; [2:22].
و قال تعالى هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً
And the Exalted Said: He is the (One) Who Created for you the entirety of what is in the earth [2:29].
و قال تعالى كُلُوا وَ اشْرَبُوا مِنْ رِزْقِ اللَّهِ
And the Exalted Said: “Eat and drink from the Grace of Allah [2:60].
و قال تعالى يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
And the Exalted Said: O you people! Eat from what is in the earth, lawful, good, and do not follow the footsteps of Satan; he, for you all, is a Clarified enemy [2:168].
و قال سبحانه يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ اشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
And the Glorious Said: O you those who are believing! Eat from the good (things) what We Provided you (with), and give thanks to Allah if it is Him you are worshipping [2:172].
إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, and whatever is dedicated with for other than Allah. But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful [2:173].
آل عمران كُلُّ الطَّعامِ كانَ حِلًّا لِبَنِي إِسْرائِيلَ إِلَّا ما حَرَّمَ إِسْرائِيلُ عَلى نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْراةُ قُلْ فَأْتُوا بِالتَّوْراةِ فَاتْلُوها إِنْ كُنْتُمْ صادِقِينَ
(Surah) Aal e Imran-as: All food was Permissible for the Children of Israel except that which Israel had forbidden upon itself from before the Revelation of the Torah. Say: ‘So come with the Torah and recite it if you are truthful!’ [3:93].
فَمَنِ افْتَرى عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذلِكَ فَأُولئِكَ هُمُ الظَّالِمُونَ
So the one who forges the lie upon Allah from after that (establishment of truth), they are the unjust ones [3:94].
المائدة أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ إِلَّا ما يُتْلى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَ أَنْتُمْ حُرُمٌ
(Surah) Al Maidah: Permissible for you are beasts of the livestock except what has been recited upon you, other than the hunting of domesticated (animals) while you are in Ihram; [5:1].
و قال تعالى حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ وَ ما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَ الْمُنْخَنِقَةُ وَ الْمَوْقُوذَةُ وَ الْمُتَرَدِّيَةُ وَ النَّطِيحَةُ وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ وَ ما ذُبِحَ عَلَى النُّصُبِ وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ
And the Exalted Said: Prohibited unto you is the dead, and the blood and meat of the pig, and whatever has been dedicated for other than Allah with, and the strangled, and the beaten, and the fallen, and the gored, and what the predators have eaten (from), except what you have purified; and what is slaughtered upon the altars and that which you are apportioning with the arrows, that is a transgression. [5:3].
إلى قوله تعالى فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
But the one who is desperate during hunger without inclination to sin, then Allah is Forgiving, Merciful [5:3].
يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ
They are asking you as to what is that (which is) Permissible for them. Say: ‘Permissible for you are the good things [5:4].
و قال الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ
And Said: Today the good things are Permissible for you, and the food of those Given the Book is Permissible for you, [5:5].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ
And the Exalted Said: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you nor be excessive; surely Allah does not Love the exceeders [5:87].
وَ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالًا طَيِّباً وَ اتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ
And eat from what Allah has Graced you of the Permissible, good; and fear Allah Whom you are believing in [5:88].
و قال تعالى لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا إِذا مَا اتَّقَوْا وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ ثُمَّ اتَّقَوْا وَ آمَنُوا ثُمَّ اتَّقَوْا وَ أَحْسَنُوا وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
And the Exalted Said: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, when they are fearing and are believing and are doing righteous deeds. Then they are fearing and believing, then they are fearing and being good (to others), and Allah Loves the good doers [5:93].
و قال تعالى قُلْ لا يَسْتَوِي الْخَبِيثُ وَ الطَّيِّبُ وَ لَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تُفْلِحُونَ
And the Exalted Said: Say: ‘The bad and the good are not equal, and even though the abundance of the bad fascinates you’. Therefore fear Allah, O ones of understanding, perhaps you would be successful [5:100].
الأنعام وَ ما لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ وَ إِنَّ كَثِيراً لَيُضِلُّونَ بِأَهْوائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ
(Surah) Al Anaam: And what reason is there for you that you should not be eating from what Allah’s Name has been mentioned upon and He has Detailed for you what is Prohibited unto you, except what you are desperate towards? And that many are being strayed by their whims without knowledge. Surely your Lord, He is more Knowing with the exceeders [6:119].
هُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشاتٍ وَ غَيْرَ مَعْرُوشاتٍ وَ النَّخْلَ وَ الزَّرْعَ مُخْتَلِفاً أُكُلُهُ وَ الزَّيْتُونَ وَ الرُّمَّانَ مُتَشابِهاً وَ غَيْرَ مُتَشابِهٍ كُلُوا مِنْ ثَمَرِهِ إِذا أَثْمَرَ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ
And He is the One Who Produces gardens, trellised and without trellises, and the palm trees, and the crops of different foods, and the olives, and the pomegranates resembling and without resemblance. Eat from its fruits when its yields and give His Right on the day of its harvest, and do not be extravagant. He does not Love the extravagant ones [6:141].
وَ مِنَ الْأَنْعامِ حَمُولَةً وَ فَرْشاً كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
And from the cattle (He Created) carriers and (for) consumption. Eat from what Allah Graced you and do not be following the footsteps of the satan, he is a clear enemy for you [6:142].
ثَمانِيَةَ أَزْواجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صادِقِينَ
Consider) pairs of eight – (for) two from the sheep and two from the goats, Say: ‘Is it the two males He Prohibited, or the two females, or what is contained in the wombs of the two females? Inform me with knowledge if you were truthful’ [6:143].
وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ أَمْ كُنْتُمْ شُهَداءَ إِذْ وَصَّاكُمُ اللَّهُ بِهذا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
And (for) two from the camels and two from the cows, say, ‘Is it the two males He Forbade or the two females, or what is contained in the wombs of the two females? Or were you witnesses when Allah Advised you with this? So who is more unjust than the one who fabricates a lie upon Allah in order to stray the people without (having any) knowledge? Surely, Allah does not Guide the unjust people’ [6:144].
قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقاً أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ
Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten except if it happens to be dead, or blood burst forth, or meat of pig, for it is an uncleanness or a transgression, dedicated with for other than Allah. But the one who is desperate, without rebelling nor exceeding, then your Lord is Forgiving, Merciful’ [6:145].
وَ عَلَى الَّذِينَ هادُوا حَرَّمْنا كُلَّ ذِي ظُفُرٍ وَ مِنَ الْبَقَرِ وَ الْغَنَمِ حَرَّمْنا عَلَيْهِمْ شُحُومَهُما إِلَّا ما حَمَلَتْ ظُهُورُهُما أَوِ الْحَوايا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذلِكَ جَزَيْناهُمْ بِبَغْيِهِمْ وَ إِنَّا لَصادِقُونَ
And to those Jews We Prohibited all with claws; and from the cows and the sheep we Prohibited upon them both their meats except what their backs carried, or the entrails, or what was mixed with bones. That was Our Recompense due to their rebellion, and We are Truthful [6:146].
الأعراف وَ لَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ قَلِيلًا ما تَشْكُرُونَ
(Surah) Al Araaf: And We have Enabled you in the earth and We Made livelihood for you therein. very few are thankful [7:10].
و قال تعالى وَ كُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ
And the Exalted Said: and eat and drink and do not be extravagant; surely He does not Love the extravagant ones [7:31].
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32].
و قال تعالى وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ
And the Exalted Said: and permitting for them the good things and prohibiting upon them the bad, [7:157].
يونس وَ لَقَدْ بَوَّأْنا بَنِي إِسْرائِيلَ مُبَوَّأَ صِدْقٍ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ
(Surah) Yunus-as: And We had Lodged the Children of Israel in respectable dwellings, and We Sustained them from the good things; [10:93].
إبراهيم فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ إلى قوله وَ سَخَّرَ لَكُمُ الْأَنْهارَ
(Surah) Ibrahim-as: and He Extract by it the fruits being a sustenance for you. – up to His-azwj Words – and Subdued the rivers for you [14:32].
الحجر وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ وَ مَنْ لَسْتُمْ لَهُ بِرازِقِينَ
(Surah) Al Hijr: And We Made livelihood to be in it for you and ones you are not the sustainers for [15:20].
النحل وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ
(Surah) Al Nahl: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5].
و قال تعالى وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ
And the Exalted Said: And surely there is a lesson for you in the cattle. We Quench you from what is in their bellies – from what is between dung and blood – pure milk, palatable for the drinkers [16:66].
وَ مِنْ ثَمَراتِ النَّخِيلِ وَ الْأَعْنابِ تَتَّخِذُونَ مِنْهُ سَكَراً وَ رِزْقاً حَسَناً إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ
And from fruits of the palms and the grapes, you are taking intoxicants from it and a goodly sustenance. Surely in that there is a Sign for people using their intellects [16:67].
و قال تعالى وَ رَزَقَكُمْ مِنَ الطَّيِّباتِ
And the Exalted Said: and Graced you from the good things. [16:72].
و قال تعالى فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالًا طَيِّباً وَ اشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
And the Exalted Said: So eat from what Allah has Graced you, Permissible, good, and be thankful for the Favours of Allah if it Him you were worshipping [16:114].
إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ ما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
But rather, He has Prohibited upon you the dead, and the blood, and the flesh of the swine, and whatever is devoted to other than Allah with. But, one who is desperate, without a rebelling nor excess, then Allah is Forgiving, Merciful [16:115].
وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ
And do not say when your tongues describe the lie, ‘This is Permissible and this is Prohibited’, to fabricate the lie upon Allah. [16:116].
طه فَأَخْرَجْنا بِهِ أَزْواجاً مِنْ نَباتٍ شَتَّى كُلُوا وَ ارْعَوْا أَنْعامَكُمْ
(Surah) Ta Ha: so He Extracts by it pairs from species of vegetation [20:53].
و قال تعالى كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ لا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي
And the Exalted Said: Eat from the good things what We Graced you and do not transgress in it, or My Wrath would be Released upon you. [20:81].
المؤمنون وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ
(Surah) Al Mominoun: And We send down water from the sky by a measurement, so We Settle it in the earth, and We are Able upon Doing away with it [23:18].
فَأَنْشَأْنا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَ أَعْنابٍ لَكُمْ فِيها فَواكِهُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ
Then We Grow gardens of palms trees and grapes by it for you, wherein are many fruits, and from these you are eating [23:19].
وَ شَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْناءَ تَنْبُتُ بِالدُّهْنِ وَ صِبْغٍ لِلْآكِلِينَ
And a tree coming out from (mount) Toor of Sinai, growing with the oil and a relish for the eaters [23:20].
وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِها وَ لَكُمْ فِيها مَنافِعُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ
And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and for you there are many benefits, and from these you are eating [23:21].
لقمان أَ لَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً
(Surah) Luqman-as: Do you not see that Allah has Subdued to you whatever is in the skies and whatever is in the earth, and Bestowed upon you His Bounties, apparent and hidden? [31:20].
التنزيل أَ وَ لَمْ يَرَوْا أَنَّا نَسُوقُ الْماءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعامُهُمْ وَ أَنْفُسُهُمْ أَ فَلا يُبْصِرُونَ
(Surah) Al Tanzeel (Sajdah): Or do they not see that We Drive the water to a barren land, then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not, see? [32:27].
فاطر وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا
(Surah) Fatir: And from each you are eating fresh meat [35:12].
يس وَ أَخْرَجْنا مِنْها حَبًّا فَمِنْهُ يَأْكُلُونَ
(Surah) Yaseen: and Extract seeds from it, so they are eating from it [36:33].
إلى قوله تعالى لِيَأْكُلُوا مِنْ ثَمَرِهِ وَ ما عَمِلَتْهُ أَيْدِيهِمْ أَ فَلا يَشْكُرُونَ
Up to Words of the Exalted: For them to eat from its fruits, and what their hands had not worked for. So will they not be thankful? [36:35].
سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَ مِنْ أَنْفُسِهِمْ وَ مِمَّا لا يَعْلَمُونَ
Glory be to Him Who Created the pairs of all things, from what the earth grows, and from their own selves, and from what they do not know [36:36].
المؤمنين اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعامَ لِتَرْكَبُوا مِنْها وَ مِنْها تَأْكُلُونَ
(Surah) Al-Momineen: Allah is the One Who Made for you the cattle in order for you to ride from these, and from these you are eating [40:79].
وَ لَكُمْ فِيها مَنافِعُ وَ لِتَبْلُغُوا عَلَيْها حاجَةً فِي صُدُورِكُمْ وَ عَلَيْها وَ عَلَى الْفُلْكِ تُحْمَلُونَ
And there are benefits in these for you, and for you to reach upon these to your needs which are in your chests, and upon these and upon the ships you are being carried [40:80].
عبس فَأَنْبَتْنا فِيها حَبًّا وَ عِنَباً وَ قَضْباً وَ زَيْتُوناً وَ نَخْلًا وَ حَدائِقَ غُلْباً وَ فاكِهَةً وَ أَبًّا مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
(Surah) Abasa: So We Grow grain therein [80:27] And grapes and green fodder [80:28] And olive and palm [80:29] And thick foliaged gardens [80:30] And fruits and grass [80:31] Being a provision for you and for your cattle [80:32].
تفسير
(Forbidden) Tafseer (opinionated)
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً يدل على جواز الانتفاع بالأرض على أي وجه كان من السكنى و الزراعة و العمارة و حفر الأنهار و إجراء القنوات و غيرها من وجوه الانتفاعات إلا ما أخرجه الدليل.
Who Made the earth a resting place for you [2:22] – evidence’s upon the permission to benefit with the earth based upon whichever aspect it may be – from the dwelling, and the farming, and the building, and digging the rivers, and flowing the channels, and other such from the beneficial aspects, except what the evidences brings out.
و قوله رِزْقاً لَكُمْ يدل على حلية جميع الثمرات و بيعها و سائر الانتفاعات و لكم صفة رزقا إن أريد به المرزوق و مفعول له إن أريد به المصدر كأنه قال رزقه إياكم و يدل تتمة الآية على وجوب شكر المنعم
And His-azwj Words: as a sustenance for you; [2:22], evidence’s upon the ornamentation of entirety of the fruits and its sale, and rest of the benefits, and for you is a description of sustenance, that the sustained is intended with it, and the affected, for him is that the source is intended with him, as if He-azwj Said His-azwj sustenance is for you all, and the complete Verse evidence’s upon obligation of thanking for the bounties.
هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً امتن سبحانه على عباده بخلق جميع ما في الأرض لهم و هذا يدل على صحة انتفاعهم بكل ما فيها من وجوه المصالحة إذا خلا عن المفسدة
He is the (One) Who Created for you the entirety of what is in the earth [2:29] – The Glorious Conferred upon His-azwj servants by Creating entirety of what is in the earth for them, and this evidence’s upon the correctness of their benefitting with all what is in it, from an aspect of betterment, when it is devoid from the spoilage.
و منه يستدل على أن الأصل في الأشياء الإباحة إذ هي مباحة لمن خلقت له
And from is evidence’s upon that the original of the things is the legalisation, when these are legalised for the one it has been Created for.
و قيل الامتنان بخلق الجميع يقتضي حل الجميع و أن لكل شيء منها فائدة و نفعا و ما يقال من أن ما لا نفع به كالسم و العقرب و بعض الحشرات خارج عن ذلك ففيه نظر و أن عدم الوجدان لا يدل على عدم الوجود و وجود ضرر في شيء لا يدل على انتفاء النفع فيه
And it is said, ‘The Conferment for entirety of the creatures demand the permissibility of the entirety, and there are benefits for all things from it, and a profit, and what is said from that what there is no benefit with it, like the poison, and the scorpion, and some of the vegetation outside from that, so there is a consideration in it, and absence of the existence does not evidence upon non-existence, and existence of harm in something does not evidence upon conferment of the benefit in it.
أ لا ترى أن المأكولات الطيبة تضر المريض غاية المضرة و من تأمل في حكمته تعالى لم يتجاسر بمثل هذا المقال فلعل المراد أن ليس في الخلق ما هو ضرر محض خال عن النفع بل إنما فيه من جهة ضررا
Don’t you see that good foods harm the patient at the peak of his illness, and the who hopes regarding His-azwj Exalted Wisdom, would not be audacious with the likes of this word. Perhaps the intent is that there isn’t in the creation what is purely harmful, empty from the benefits, but rather in is there is an aspect of harm.
و جهة خلا من ذلك الوجه من المنفعة لا يقع به امتنان من تلك الجهة بل الامتنان من جهة النفع مع الخلو عن الضرر و الطيب في بعض الآيات إشارة إلى ذلك كما فسره الطبرسي أن المراد الطاهر من كل شبهة خبث و ضرر و الله أعلم انتهى.
And an aspect of being devoid from that aspect of the benefit, the conferment does not occur with it from that aspect, but the conferment from an aspect of the benefit with the emptiness from the harm, and the good in some of the Verses is an indication to that, like what Al Tabasree has interpreted it, that the intent is the clean from all doubts, wickedness, and harm. And Allah-azwj is more Knowing’ – end.
و قال البيضاوي معنى لَكُمْ لأجلكم و انتفاعكم في دنياكم باستنفاعكم بها في مصالح أبدانكم بوسط أو غير وسط أو دينكم بالاستدلال و الاعتبار و التعرف بما يلائمها من لذات الآخرة و آلامها
And Al-Bayzawy said, ‘The meaning of for [2:29], is for your reason, and your benefit in your world by your benefitting with it in the betterment of your bodies, with moderation or without moderation, or your religion with the reasoning and the consideration, and the acquaintance with what corresponded from the pleasures of the Hereafter, and its pains.
فهو يقتضي إباحة الأشياء النافعة و لا يمنع اختصاص بعضها ببعض لأسباب عارضة فإنه يدل على أن الكل للكل لا أن كل واحد لكل واحد و ما يعم كل ما في الأرض لا الأرض إلا إذا أريد به جهة السفل كما يراد بالسماء جهة العلو و جميعا حال من الموصول
It requires the permissibility of beneficial things and does not prevent the specialisation of some of them to others for accidental reasons, as it indicates that the whole is for all, not that each one is for each one, and what pervades all that is on the earth, not the earth (itself), unless it is intended by it in the direction of the lower as it is intended by the sky in the direction of higher, and all of them are in a state of being connected.
الثاني كُلُوا وَ اشْرَبُوا ظاهر الخطاب لبني إسرائيل فالمراد ما رزقهم الله من المن و السلوى و العيون و يمكن الاستدلال على العموم بوجه لا يخلو من تكلف.
The second, and eat and drink [7:31], the apparent address is to the children of Israel. So the intent is what Allah-azwj had Graced them from the Manna and the Quails, and the springs, and it is possible that the evidence based upon the generality by an aspect, is not vacant from the encumberment.
يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ قال الطبرسي رحمه الله عن ابن عباس أنها نزلت في ثقيف و خزاعة و بني عامر بن صعصعة و بني مدلج لما حرموا على أنفسهم من الحَرْث و الأَنعام و البَحِيرة و السَّائبة و الْوَصِيلة.
O you people! Eat from what is in the earth, [2:168] – Al-Tabrsee, may Allah-azwj have Mercy on him, said, from Ibn Abbas, ‘It was Revealed regarding (clans of) Saqeef and Khuza’a, and clan of Aamir Bin Sa’sa, and the clan of Mudlaj, when they prohibited upon themselves from the farming and the cattle, and Al-Baheira, and Al-Sa’iba, and Al-Waseela.
و قال قدس سره اختلف الناس في المآكل و المنافع لا ضرر على أحد فيها فمنهم من ذهب إلى أنها على الحظر و منهم من ذهب إلى أنها على الإباحة و اختاره المرتضى رحمه الله و منهم من وقف بين الأمرين و جوز كل واحد منهما و هذه الآية دالة على إباحة المآكل إلا ما دل الدليل على حظره فجاءت مؤكدة لما في العقل انتهى.
And he, holy be his soul, said, ‘The people differed regarding the foods and the benefits, there being no harm upon anyone in it. From them is one who went to, that these are upon the caution; and from them is one who went to that these are upon the legalisation, and Al Murtaza, may Allah-azwj have Mercy on him, chose it; and from them is one who paused between the two matters, and each one of them allowed, and this Verse is evidence upon the legalisation of the foods except what the evidence evidence’s upon its caution, so an emphasis would come due to what is in the intellect’ – end.
و المراد بالأكل إما خصوص الأكل اللغوي أو مطلق الانتفاع فإنه مجاز شائع و الحلال هو الجائز من أفعال العباد و نظيره المباح و الطيب
And the intent with the food, as for it being specifically the foods, is linguistic, or absolutely beneficial, for it is a common metaphor, and the Permissible it is the allocated from the deeds of the servants, the legalised, and the good.
يقال لمعان الأول ما حلله الشارع. الثاني ما كان طاهرا. الثالث ما خلا عن الأذى في النفس و البدن. الرابع ما يستلذه الطبع المستقيم و لا يتنفر عنه. الخامس ما لم يكن فيه جهة قبح توجب المنع عنه كما نفهم من أكثر موارد استعماله و ستعرفه
It is said to conferment, the first is what He-azwj has Permitted in the Law. The second is whatever was clean. The third is whatever was vacant from harming in the soul and the body. The fourth is what is appealing to the straight nature, not turning away from it. The fifth is what does not happen to have an aspect of ugliness in it obliging the refusal from it like what we understand from most common sources of its usage, and you know it.
و الخطاب هنا عام لجميع المكلفين من بني آدم و الأمر في كُلُوا للإباحة و لما كان في المأكول ما يحرم و ما يحل بين ما يجب أن يكون عليه من الصفة فقال حَلالًا
And the address over here is general for entirety of the encumbered ones, from the children of Adam-as, and the Command in (the Word) eat [16:114], is for the legalised, and when there was in the foods what He-azwj had Prohibited and what He-azwj had Permitted between what is obligation that there would be upon it from the description, so He-azwj Said: And the Exalted Said: Permissible [16:114].
و قيل الأمر للوجوب نظرا إلى مراعاة القيد
And it is said, ‘The Command is for the Obligation, for the observance of the restriction’.
طَيِّباً قيل هو الحلال أيضا جمع بينهما لاختلاف اللفظين تأكيدا
good, [16:114] – It is said, ‘It is the Permissible as well, a gathering between the two. There is no differing of the two wordings as an emphasis’.
و قيل ما تستطيبونه و تلذونه في العاجل و الآجل و في الكشاف و الجوامع طاهرا من كل شبهة قيل و لا يبعد على تقدير مفعولية حَلالًا و حاليته أن يراد بالحلال ما خلا من جهة الحظر بحسب ذاته و أحواله الغالبة و الطيب ما خلا من جهة الحظر من كل وجه.
And it is said, ‘Whatever you like and are enjoying in the current and the future’. And in (the books) ‘Al Kashaf’ and ‘Al Jawamie’ – clean from all suspicions. It is said, ‘And it is not far-fetched from estimating the efficacy of a Permissible and its current state, that what is meant by Permissible is what is except from the aspect of Prohibition according to itself and its prevailing conditions, and the good is what is excluding from the aspect of Prohibition in every aspect.
و أقول على تقدير حالية الطيب و حمل الأمر على الرجحان الأظهر أن يكون الحلال للاحتراز عن الحرام و الطيب للاحتراز عن الشبهات
And I (Majlisi) am saying, ‘Based upon the current state of the good, and the interpretation of the matter according to the clearest probability, that the permissible is to guard against the forbidden, and the good is to guard against suspicions.
ثم قوله حَلالًا إما مفعول كلوا و من حينئذ ابتدائية أو بيانية و ظاهر الكشاف أنها تبعيضية و منع منه التفتازاني لأن من التبعيضية في موقع المفعول أي كلوا بعض ما في الأرض.
Then His-azwj Word: Permissible [16:114]. As for the effect (it is) ‘Eat’, and from then is its beginning, or its explanation, or apparent of the survey is that it is partly, and the refusal from it is a scan, because from the ‘partly’ is in the place of the effect, i.e., ‘Eat part of what is in the earth’.
قال فإن قيل لم لا يجوز أن يكون حالا من حلالا قلنا لأن كون من التبعيضية ظرفا مستقرا و كون اللغو حالا مما لا تقول به النحاة
He said, ‘If it is said, ‘Why is it no allowed that it be a permissible from the permissible?’ We said, ‘Because it happens to be from the partly, a stable condition, and the linguistically it happens to be from what the grammarians do not say it’.
و قيل فيه نظر لأن كون من التبعيضية في موضع المفعول ليس معناه أنه مفعول به من حيث الإعراب مغن عن المفعول به بل إنما يتحد مع المفعول به انتهى.
And it was said about it considering that being from the subjunctive in the object of the object does not mean that it is the object in terms of the expression as a substitute for the object by it, but rather it is united with the object with it’ – end.
أو حال من المفعول و هو مِمَّا فِي الْأَرْضِ فيكون المراد بما في الأرض المأكولات المحللة أو صفة مصدر محذوف أي كلوا أكلا حلالا و من للتبعيض أو ابتدائية إما كونه مفعولا له أو تميزا كما زعم بعضهم فغير واضح و طيبا مثل حلالا أو صفته.
Or it is a state from the effect, and it is, from what is in the earth, [2:168]. So, the intent would be with whatever is in the earth of the foods, the Permissible, or a description of a deleted source, i.e., ‘Eat the Permissible foods’, and from the partly or its beginning. As for it being an effect for it, or a distinction, is like what one of the claimed, it is not clear, ad good is like Permissible or is it’s description.
أقول هذا ما ذكره القوم و الأظهر عندي أن حلالا و طيبا للتأكيد لا للتقييد سواء جعلا حالين مؤكدتين أو غيره لأن التقييد مع حمل الأمر على الإباحة كما ذكره الأكثر يجعل الكلام خاليا عن الفائدة إذ حاصله حينئذ أحل لكم ما أحل لكم إذ يجوز لكم الانتفاع بما أحل لكم.
I (Majlisi) am saying, ‘The is what the people have mentioned, and the apparent in my view is that the (words) ‘Permissible’ and the ‘good’ is for the emphasis, not for the restrictionwhether they make two certain conditions or otherwise, because the restriction with carrying the matter to the permissibility as mentioned by most makes the speech devoid of interest because it is then permissible for you what is permissible for you as it is permissible for you to benefit from what is permissible to you.
فإن قيل كيف يستقيم هذا مع أنه معلوم أن ما في الأرض مشتمل على محرمات كثيرة قلنا إذا حملنا من على التبعيض لا يرد ذلك
If it is said, ‘How can this be straight along with that it is known that whatever is in the earth is inclusive upon many prohibitions?’ We say, ‘When we carry upon the partly, that is not rejected.
و أيضا يمكن أن يكون هذا قبل تحريم ما حرم من الأشياء فإنه يظهر من بعض الأخبار أنه لم يجب قبل الهجرة شيء سوى الشهادتين و ما يتبعهما من العقائد و لم يحرم سوى الشرك و إنكار النبوة و ما يلزمهما و بعد الهجرة نزلت الواجبات و المحرمات تدريجا على أنه يمكن أن يكون عاما مخصصا كما في سائر العمومات فتدل على حل ما في الأرض جميعا إلا ما أخرجه الدليل.
And as well, it is possible that this would be before the Prohibition of whatever is Prohibited from the things, for it is apparent from some of the Ahadeeth that it was not obligatory before the emigration, besides the two testimonies, and whatever followed these two from the beliefs, and nothing was Prohibited besides the Shirk, and the denial of the Prophet-hood, and what necessitated these two. And after the emigration were Revealed the Obligations, and the Prohibitions gradually based upon that it is possible that it would be general, specific, like what is in rest of the generalisations. It evidence’s upon a permission of whatever is in the whole earth except what the evidence expels it.
و قيل يظهر من عمومات الخطاب حل المحللات للكفار و الفساق أيضا و جواز إعطائهم منها إلا ما دل على المنع منه دليل
And it is said, ‘it is apparent from the generalisation of the address permission for the Permissibles for the Kafirs and the mischief-makers as well, and permission of giving them from these, except what an evidence would evidence upon the prevention from it.
وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ أي لا تتبعوا وساوس الشيطان في تحريم ما أحل الله أو في ترك شكر ما أنعم الله و يؤيد الأول قوله وَ أَنْ تَقُولُوا عَلَى اللَّهِ
and do not follow the footsteps of Satan; [2:168] – i.e., do not follow insinuations of the Satan-la in prohibition what Allah-azwj has Permitted, or in neglecting the thanking of what Allah-azwj has Favoured upon. And the first is supported by His-azwj Words: and that you should be saying against Allah [2:169].
وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّ خُطُوَاتِ الشَّيْطَانِ الْحَلْفُ بِالطَّلَاقِ وَ النَّذْرُ فِي الْمَعَاصِي وَ كُلُّ يَمِينٍ بِغَيْرِ اللَّهِ.
And it is reported from Abu Ja’far-asws and Abu Abdullah-asws: ‘The footsteps of Satan-la is the false oath with the divorce, and the vowing regarding the (act of) disobedience, and every swear by other than Allah-azwj’’.
أقول يحتمل أن يكون المراد الحلف و النذر على تحريم المحللات بقرينة صدر الآية.
I (Majlisi) am saying, ‘It is possible that the intent with the oath and the vow would be upon the prohibition of the Permissibles, by presumption of the beginning of the Verse’.
و قيل في هذا النهي تنبيه على أن المراد بحلالا في الأمر التقييد لا إطلاق حل ما في الأرض و المأكول منه أو الأكل و هو يعم مخالفة الأمر بالتعدي إلى أكل غير الحلال و باجتناب أكل الحلال و فعل غير ذلك من المحرمات انتهى و ضعفه ظاهر مما ذكرنا
And it was said about this Prohibition as a warning that what is meant by Permissible in the Command is a restriction, not Permitting what is on the ground and what is eaten from it or eating, and it pervades the violation of the Command to transgress to eating something other than a Permissible and to avoid eating Permissible and doing other forbidden things’ – end. And its weakness is evident from what we have mentioned.
يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ مضمون صدر الآية قريب مما تقدم إلا أنها خاصة باعتبار الخطاب للمؤمنين
O you those who are believing! Eat from the good (things) what We Provided you (with), [2:172]. The subject of the beginning of the Verse is nearby from what has preceded, except it is specific with expression of the addressing to the Momineen.
و قيل الأمر للترغيب أو لإباحة أكل ما يستلذه المؤمنون و يستطيبونه و يعدونه طيبا لا خبيثا ينفر عنه الطبع و يجزم العقل بقبح أكله مثل الدم و البول و المني و الحشرات و غيرها فيفهم منه كونه طاهرا أيضا إذ النجس خبيث و ليس مما يعدونه طيبا
And it is said, ‘The Command is for the encouraging or for Legalising what the Momineen derive pleasure from and enjoying it and considering it as good, not bad that nature would flee from it, and the intellect would be certain of ugliness in eating it, like the blood, and the urine, and the semen, and the insects and other such. So, it is understood from it being clean as well when the unclean is bad, and it isn’t from what is called good.
فهو في الدلالة على إباحة جميع ما يعده العقل طيبا و لا يجد فيه ضررا و خبثا مما يسمى رزقا لبني آدم أي ينتفع به في الأكل أصرح مما تقدم ففهم كون الأشياء على أصل الحلية منها أولى.
So, it is the evidence upon legalisation of entirety of what the intellects calls to as good, and does not find in it any harm and badness, from what has been names as sustenance for the children of Adam-as, i.e., to be benefitting by it in the eating, is more explicit that what has preceded. So understand the things being upon the origins of the permissibility from it is foremost.
أقول على سياق ما قدمنا يكون الحاصل كلوا مما لم يدل دليل شرعي على تحريمه فيما رزقناكم و مكناكم من التصرف فيه أو مما لم يكن فيه جهة قبح واقعي
And I (Majlisi) am saying, ‘Based upon the context of what we have presented, the result would be, ‘Eat from what the legal evidence does not indicate upon its Prohibition, among what We-azwj have Graced you and Enabled you from utilising regarding it, or from what there does not happen to be an aspect of actual ugliness in it’.
فيرجع إلى الأول لأنه يعلم ذلك ببيان الشارع أو مما لم يكن مضرا بالنفس و البدن أو مما يستلذه الطبع المستقيم و لا يتنفر عنه إما بناء على الغالب من أنه لا يرغب إلى غير ذلك أو بناء على أن سياق الآية مشتمل على الامتنان و عمدة الامتنان به لا بما تتنفر الطباع عنه أو لمرجوحية أكل الخبائث غير المحرمة بناء على أن الأمر للإباحة الصرفة أو لرجحان التصرف في الطيبات و أكلها بناء على أن الأمر للاستحباب.
So, return to the first because that is known by an explanation of the Legislator, or from what does not happen to be harmful to the soul and the body, or from what the nature derives the pleasure and does not flee from it. Either it is based upon the majority that it does not desire to other than that, or it is based upon that the continuation of the Verse is inclusive upon the gratitude and the deliberation of the gratitude with it, not with what the natures would flee from it, or because of the preference for eating evil things that are not forbidden, based on the fact that the command is for pure permissibility, or because it is more likely to dispose of and eat good things, based on the fact that the command is to be recommended.
و بالجملة يشكل الاستدلال بأمثاله على تحريم ما تتنفر عنه عامة الطباع.
And in summary, the inference with its example is based upon the Prohibition of what the general natures would flee from it.
و قال الرازي اعلم أن الأكل قد يكون واجبا و ذلك عند دفع الضرر و قد يكون مندوبا و ذلك أن الضيف قد يمتنع من الأكل إذا انفرد و ينبسط إذا سوعد فهذا مندوب و قد يكون مباحا إذا خلا عن هذه العوارض و الأصل في الشيء أن يكون خاليا عن العوارض فلا جرم كان مسمى الأكل مباحا و إذا كان الأمر كذلك كان الأمر كذلك.
And Al-Razy said, ‘Know that the eating has become obligatory and that is during repelling the harm, and it happens to be recommended, and that is because the Host has Conferred the foods when He-azwj is Individual, and He-azwj Extends when Happy. So this is a recommendation and has happen to be Legalised when it is devoid from these objections, and the origin regarding the thing is that it happens to be devoid from the objections. So, there is no doubt the named food are legalised. And when the matter happens to be like that, the matter would be like that’.
ثم قال احتج الأصحاب أن الرزق قد يكون حراما بقوله مِنْ طَيِّباتِ ما رَزَقْناكُمْ بأن الطيب هو الحلال فلو كان كل رزق حلالا لكان المعنى كلوا من محللات ما حللنا لكم فيكون تكرارا و هو خلاف الأصل
Then he said, ‘The companions have argued that the sustenance happens to be Prohibited by His-azwj Words: Eat from the good (things) what We Provided you (with), [2:172], by that the ‘good’, it is the Permissible. So if all sustenance was Permissible, the meaning would be, ‘Eat from the Permissibles whatever We-azwj have Permitted for you all’, so there would have been a repetition, and it is opposite to the origin.
و أجابوا عنه بأن الطيب في اللغة عبارة المستلذ المستطاب و لعل أقواما ظنوا أن التوسع في المطاعم و الاستكثار من طيباتها ممنوع منه فأباح الله تعالى ذلك بقوله كلوا من لذائذ ما أحللنا لكم فكان تخصيصه بالذكر لهذا المعنى انتهى.
And they answer about it by, that the ‘good’ in the language is an expression of the pleasurable, the enjoyable, and perhaps there are people who think that the vastness in the foods and the plentifulness from their good is prohibited from. So Allah-azwj the Exalted Legalised that by His-azwj Words: ‘Eat from what We-azwj have Legalised for you all!’ So His-azwj particularising with the Mention is for this meaning’ – end.
و مضمون باقي الآية تعليق وجوب الشكر لله على عبادتهم إياه و تلخيصه أن العبادة له إن كانت واجبة عليكم لأنه إلهكم فالشكر له أيضا واجب عليكم فإنه منعم محسن إليكم كذا ذكره الطبرسي رحمه الله
And the content of the remainder of the Verse is related with Obligation of thanking Allah-azwj based upon their worshipping Him-azwj, and its summarisation is that the worship is to Him-azwj, if it was Obligatory upon you because He-azwj is your God-azwj, so the gratitude as well is obligated upon you all, for He-azwj is a Benefactor to you all’ – like that is mentioned by Al Tabarsee, may Allah-azwj have Mercy on him.
و قال الرازي فيه وجوه أحدها و اشكروا الله إن كنتم عارفين بالله و نعمه فعبر عن معرفة الله تعالى بعبادته إطلاقا لاسم الأثر على المؤثر.
And Al-Razy said, ‘There are aspects regarding it. One of these is, ‘And thank Allah-azwj if you were recognisers of Allah-azwj and His-azwj Bounties’. An expression of recognising Allah-azwj the Exalted is by worshipping Him-azwj, being relating the name of the impact with the impactor.
و ثانيها معناه إن كنتم تريدون أن تعبدوا الله فاشكروه فإن الشكر رئيس العبادات.
And its second, its meaning is, if you were intending to worship Allah-azwj, then thank Him-azwj, for the thanking is chief of the (acts of) the worship.
و ثالثها و اشكروا الله الذي رزقكم هذه النعمة إن كنتم إياه تعبدون أي إن صح أنكم تخصونه بالعبادة و تقرون أنه هو سبحانه إلهكم لا غير انتهى.
And its second, and thank Allah-azwj Who has Graced you these bounties, if it is Him-azwj you are worshipping, i.e., it is correct if you were to particularise Him-azwj with the acts of worship, and you should be acknowledging that He-azwj the Glorious is your God-azwj, not someone else’ – end.
و أقول يحتمل أن يكون الغرض أن شكركم إنما يصح و يستقيم بترك الشرك و إخلاص العبادة له تعالى.
And I (Majlisi) am saying, ‘It is possible that the purpose would happen to be that you should be thankful, would rather be correct and straight by neglecting the Shirk and being sincere in worshipping Him-azwj the Exalted’.
إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ كان هذه الآية كالاستثناء عن عموم ما تقدم أو أنه سبحانه لما أمر في الآية بأكل الطيبات بين في هذه الآية الخبائث ليعلم أن ما سواها من الطيبات
But rather, (it is) Prohibited upon you, the dead, [2:173] – This Verse is like the exclusion of generality of what has preceded, or He-azwj, the Glorious, when He-azwj Commanded in the Verse of eating the good, Explained in this Verse the bad, in order to Teach whatever is besides from the good.
و إنما على المشهور بين أهل العربية و الأصوليين للحصر فيدل على حصر المحرمات من المأكولات في هذه الأشياء فهي حجة في حل ما سواها إلا ما أخرجه الدليل.
And rather, the well-known between the Arabic people and the Usoolis (fundamentalists) is for the restriction. Its evidence’s upon the restrictions of the Prohibitions from the foods among these things. It is an argument in permitting whatever is besides it, except what the evidence excludes.
و قال البيضاوي المراد قصر الحرمة على ما ذكر مما استحلوه لا مطلقا أو قصر حرمته على حال الاختيار كأنه قيل إنما حرم عليكم هذه الأشياء ما لم تضطروا إليها انتهى.
And Al-Bayzawi said, ‘What is meant is limiting the prohibition to what was mentioned of what they permitted, not at all, or limiting its prohibition to the state of choice, as if it was said that these things are forbidden to you so long as you do not have to’ – End.
و يمكن أن يكون التحريم في هذا الوقت مقصورا على ما ذكر فحرم بعد ذلك غيرها كما مر و الأول من المحرمات في تلك الآية الميتة و هي على المشهور ما فارقه الروح لا على وجه التذكية الشرعية
And it is possible that the Prohibition in this time would be restricted upon what He-azwj has Mentioned. He-azwj Prohibited others after that, like what has passed, and the first of the Prohibitions in that Verse is ‘the dead’, and based upon the well-known, it is what the soul has separated from, not upon the aspect of the cleaning by the Law.
و في المجمع هي كل ما له نفس سائلة من دواب البر و طيره مما أباح الله أكله إنسيهما و وحشيهما فارقه روحه من غير تذكية
And in ‘Al-Majma’ it is all what has a soul for it, flowing from the animals of the land and its birds, from what Allah-azwj has Legalised eating it, for its humans and its beasts, its soul having separated from it from without a cleansing (slaughter).
و قيل الميتة كل ما فارقته الحياة من دواب البر و طيره بغير تذكية
And it is said, ‘The ‘dead’ is what the life has separated from, from the animals of the land and its birds, without cleansing (slaughter)’.
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ سَمَّى الْجَرَادَ وَ السَّمَكَ مَيْتاً فَقَالَ مَيْتَتَانِ مُبَاحَتَانِ الْجَرَادُ وَ السَّمَكُ. انتهى.
And it has been reported from the Prophet-saww, he-saww had named the locusts and the first as ‘dead’. He-saww said: ‘Two ‘dead’ are legalised – the locusts and the fish’ – end.
و لا يبعد أن يكون إطلاق الميتة على السمك و الجراد على المجاز فإن إخراج الأول من الماء و قبض الثاني تذكيتهما.
And it is not far-fetched that the link of ‘the dead’ would be upon the fist and the locusts based upon a metaphor, for the first the extraction from the water and the seizure of the second would be their ‘cleansing’.
و استدل بهذه الآية و أمثالها على حرمة جميع انتفاعات الميتة إلا ما أخرجه الدليل لأن الحرمة المضافة إلى العين تفيد عرفا حرفة التصرف فيها مطلقا
And one can evidence with this Verse and it’s like upon the Prohibition of entirety of the benefits of the ‘dead’, except what the evidence excludes, because the additional Prohibition is to the eye, it is customary to use the craft in it absolutely.
و قيل الحرمة المضافة إلى كل عين تفيد تحريم الانتفاع المتعارف الغالب فيه فإن المتبادر في تحريم الميتة الأكل لا سيما ذكرها مع الدم و لحم الخنزير و في تحريم الأمهات الوطء و هكذا
And it is said, ‘The Prohibition is additional to ever eye benefiting the prohibition of the benefitting, recognising the majority in it, for the initiation is in Prohibition of the ‘dead’ is the eating, not specially mentioning it with the blood, and the meat of the pig, and in prohibition of the mothers is the sexual intercourse, and like that’.
و كان هذا أقوى و حملوا الميتة عليها و على أجزائها التي تحل فيها الحياة فلا تحرم ما لا تحل فيه الحياة منها إلا ما كان خبيثا على المشهور لا لذلك بل لكونه خبيثا على رأيهم و حمل عليه كل ما أبين من حي مما حلت فيه الحياة.
And this was stronger, and they carried ‘the dead’ upon it, and upon its allowance which the life permeates in it. So, it is not Prohibited from these, whatever the life does not permeate in it, except what was bad upon the well-known, not for that, but due to it being bad upon their views, and it is carried upon it all what is clear from a living being from what the life has permeated in.
و الثاني الدم و قيد بالمسفوح لتقييده به في الآية الأخرى و المطلق محمول على المقيد و المسفوح هو الذي يخرج بقوة عند قطع عرق الحيوان أو ذبحه من سفحت الماء إذا صببته أي المصبوب و احترز به عما يخرج من الحيوان بتثاقل كدم السمك فلا يكون نجسا
The second is the blood, and it is restricted with the shed (blood) in order to restrict with it in another Verse, and the absoluteness is carried upon the restriction. And the shed, it is which comes out with strength during cutting a vein of the animal or its slaughter, from pouring the water when you pour it, i.e., and poured ones, and be cautious with it about what comes out from the animal with weight, like blood of the fish, for it does not happen to be unclean.
و اختلفوا في حرمته فقيل هو حرام لإطلاق هذه الآية و قد عرفت جوابه و لأنه من الخبائث و قد منع ذلك و ستسمع الكلام في الخبائث و حرمتها.
And they are differing regarding its Prohibition. It is said, ‘It is Prohibited due to the relating with this Verse’, and they know its answer, and because it is from the bad, and that is refused, and you shall be hearing the speech regarding the bad and its Prohibition.
و أما الدم المختلف في الذبيحة في الحيوان مأكول اللحم فلا أعرف خلافا بين الأصحاب في كونه حلالا و نقل العلامة الإجماع عليه و ما يجذبه النفس إلى باطن الذبيحة ليس في حكم المتخلف في الحل و الطهارة و في تحريم
And as for the different blood regarding the slaughter in the animal whose meat can be eaten, I do not know of any differing between the companions in it being Permissible, and the Allamah has transmitted the consensus upon it and what the soul pulls to the esoteric of the slaughter. There is not different ruling regarding the Permissible, and the clean, and in the Prohibition.
المتخلف في الكَبِد و القلب وجهان و لا يبعد ترجيح عدم التحريم لظاهر الآية إلا أن يثبت كونه خبيثا و حرمة مطلق الخبيث و الدم المتخلف في حيوان غير مأكول اللحم تابع لذلك الحيوان و ظاهر الأصحاب الحكم بنجاسته
The differing regarding the liver and the heart, there are two aspects, and it is not far-fetched to prefer the non-Prohibition due to the apparent of the Verse, except that it proves it being bad, and Prohibition is absolute regarding the bad; and the difference regarding the animal which the meat cannot be eaten, is pursuant to that animal, and the companions of the rulings have manifested its uncleanness.
و نقل عن بعض المتأخرين التوقف فيها و ما عدا المذكورات من الدماء التي لم تخرج بقوة من عرق و لا لها كثرة انصباب لكنه مما له نفس
And it is reported from the latter ones, the pausing regarding it and with an exception of the mentioned from the bloods which does not come out in strength from a vein, nor is there a lot for it, a cause of it being what has breath for it.
فظاهر الأصحاب الاتفاق على نجاسته و ظاهر الفاضلين دعوى الإجماع عليه و يستفاد من بعض الأخبار أيضا فيلزم التحريم أيضا
The apparent companions are concurring upon its uncleanness, and the apparent meritorious ones are claiming the consensus upon it, and it is beneficial from some of the Ahadeeth as well. Thus, it necessitated the prohibition as well.
و أما دم غير السمك مما لا نفس له فقد نقل جماعة من الأصحاب الإجماع على طهارته و الكلام في حله و حرمته كالكلام في دم السمك.
As for the blood of other than the fish from what there is no breath for it, a group of the companions have transmitted the unison upon its cleanliness, and the speech regarding its permissibility and its prohibition is like the speech regarding blood of the fish.
الثالث لحم الخنزير قيل خص اللحم و إن كان كل أجزائه محرما لأنه هو المقصود بالأكل و غيره تابع و لشدة حرص الكفرة و مزيد اعتقادهم بحسنه و بركته فخصه ردا عليهم.
The third is pig meat. It is said, ‘It is specific for the meat’, and even though all of its are Prohibited, because it is the purpose with the eating and other such natures, and due to the intensity of the Kafirs urging (upon eating it), and increasing their beliefs with it being good, and with neglecting it He-azwj Specified it as a Rebuttal upon them.
الرابع ما أهل به لغير الله أي ما رفع به الصوت عند ذبحه لغير الله كالصنم و المسيح و غيرهما و الإهلال أصله رؤية الهلال يقال أَهَلَّ الهلال و أَهْلَلْتَهُ لكن لما جرت العادة برفع الصوت بالتكبير إذا رئي سمي ذلك إهلالا
And fourth is what is being slaughtered for other than Allah-azwj, i.e., what the voice is raised with during slaughtering it for other than Allah-azwj, like the idol, and the Messiah-as and other such. And the permissibility (Ihlal), its origin is sighting the crescent (Hilal). It is said, ‘The crescent is released’, and ‘I have released it’. But when the norm flowed with raising the voice with the exclamation of Takbeer, when it was seen, that was named as ‘Ihlal’.
ثم قيل لرفع الصوت و إن كان لغيره و قال في موضع آخر وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ
Then it is said for raising the voice, and if it was for other than Him-azwj. And he said in another place, ‘And do not eat from what Allah’s Name has not been mentioned upon, [6:121]’.
قيل فهذا مطلق و الأول مقيد فيحمل الثاني على الأول أو بينهما عموم و خصوص من وجه فجمع بينهما بمقتضى الروايات المعتبرة و سيأتي أحكام التسمية إن شاء الله.
It is said, ‘So this is absolute, and the first is a restriction’, so he carried the second upon the first, or between the two generally and specifically, from an aspect. He gathered between the two with considerable contradictory reports, and I (Majlisi) shall be coming with the rulings of the naming (Allah-azwj), if Allah-azwj so Desires.
فَمَنِ اضْطُرَّ أي إلى أكل هذه الأشياء قال الطبرسي رحمه الله ضرورة مجاعة عن أكثر المفسرين و قيل ضرورة إكراه عن مجاهد و تقديره فمن خاف على النفس من الجوع و لا يجد مأكولا يسد به الرمق
But one who is desperate, [16:115] – i.e., to eating these things. Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘Desperation is starvation’ – from most of the interpreters. And it is said, ‘Desperation is being coerced’ – from Mujahid and his assessment is, ‘The one who fears upon the self from the hunger and cannot find anything to eat to withhold the breath with’.
و قوله غَيْرَ باغٍ وَ لا عادٍ فيه ثلاثة أقوال أحدها غير باغ لذة و لا عاد سد الجوعة.
And His-azwj Words: without a rebellion nor excess, [16:115] – there are three words regarding it. One of these is without craving pleasure not excessive to blocking the hunger.
و ثانيها غير باغٍ في الإفراط و لا عادٍ في التقصير.
And its second is without craving excessively nor being excessive in the deficiency (shortening the Salat or not Fasting).
و ثالثها غير باغ على المسلمين و لا عادٍ عليه بالمعصية و هو المروي عن أبي جعفر و أبي عبد الله ع انتهى.
And its third is without rebelling upon the (Imam-asws) of the Muslims nor being excessive against him-asws with the disobedience – and it is reported from Abu Ja’far-asws and Abu Abdullah-asws’ – end.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا تَحِلُّ لَهُمَا الْمَيْتَةُ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws: ‘The rebel is the one who comes out against the Imam-asws, and the excessive is the one who cuts the road (bandit). The dead is not Permissible for them’’.
و في التهذيب الباغي باغي الصيد و العادي السارق ليس لهما أن يأكلا الميتة إذا اضطرا هي حرام عليهما
And in (the book) ‘Al Tehzeeb’, ‘The rebel is a rebel of the hunting, and the excessive is the thief. It isn’t for them that they should eat the dead when they are desperate. It is Prohibited upon them’.
وَ فِي الْفَقِيهِ عَنِ الْجَوَادِ ع قَالَ: الْعَادِي السَّارِقُ وَ الْبَاغِي الَّذِي يَبْغِي الصَّيْدَ بَطَراً أَوْ لَهْواً لَا لِيَعُودَ بِهِ عَلَى عِيَالِهِ لَيْسَ لَهُمَا أَنْ يَأْكُلَا الْمَيْتَةَ إِذَا اضْطُرَّا هِيَ حَرَامٌ عَلَيْهِمَا فِي حَالِ الِاضْطِرَارِ كَمَا هِيَ حَرَامٌ عَلَيْهِمَا فِي حَالِ الِاخْتِيَارِ وَ لَيْسَ لَهُمَا أَنْ يَقْصُرَا فِي صَوْمٍ وَ لَا صَلَاةٍ فِي سَفَرٍ.
And in (the book) ‘Al-Faqeeh’ – From Al Jawad-asws having said: ‘The excessive is the thief, and the rebel is the one who seeks the hunting in amusement or playfully, not to be assisted with upon his dependants. It isn’t for them that they should be eating the dead when they are desperate. It is Prohibited upon them in a state of desperation, like what it is Prohibited upon them during a state of choice, and it isn’t for them that they shorten in a Fast nor a Salat during a journey’’.
و قال البيضاوي و غير باغ بالاستيثار على مضطر آخر و لا عاد سد الرمق و الجوعة
And Al-Bayzawi said, ‘without a rebellion – is with the agitation upon another desperation – nor excess, [16:115] – is to block the last breath and the starvation’.
و قيل غير باغ على الوالي و لا عاد بقطع الطريق فعلى هذا لا يباح على العاصي بالسفر و هو ظاهر مذهب الشافعي و قول أحمد.
And it is said, ‘without a rebellion [16:115] against the guardian, nor excess, [16:115] – by cutting the road (banditry). Based upon this, it is not legal upon the disobedient in the journey – and it is the apparent doctrine of Al Shafie and word of Ahmad (Bin Hanbal).
فَلا إِثْمَ عَلَيْهِ قال الطبرسي رحمه الله أي لا حرج عليه و إنما ذكر هذا اللفظ لتبيين أنه ليس بمباح في الأصل و إنما رفع الحرج للضرورة
So, there is no sin upon him. [2:173] – Al Tabarsee, may Allah-azwj have Mercy on him, said, ‘I.e., there is no problem upon him, and rather He-azwj Mentioned this Wording in order to clarify that it isn’t legal in the origin, and rather the problem is raised for the desperation.
إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ إنما ذكر المغفرة لأجل أمرين إما لتبيين أنه إذا كان يغفر المعصية فإنه لا يؤاخذ فيما رخص فيه و إما لأنه وعد بالمغفرة عند الإنابة إلى الطاعة مما كانوا عليه من تحريم ما لم يحرمه الله من السائبة و غيرها انتهى.
Surely Allah is Forgiving, Merciful [2:173] – But rather He-azwj Mentioned the Forgiveness for the reason of two matters, either to clarify that when He-azwj will be Forgiving the disobedience, He-azwj will not be Seizing regarding what He-azwj has Allowed in; and as for His-azwj Promising the Forgiveness during the repentant to (return to) the obedience, from what they had been upon from the prohibiting of what Allah-azwj had not Prohibited, from Al Sabia and other such’ – end.
و أقول و إن كان ظاهر بعض الأخبار اختصاص الحكم بالاضطرار في المخمصة لكن لفظ الآية شامل لكل اضطرار من مجاعة أو خوف قتل أو ضرر عظيم لا يتحمل عادة.
And I ( Majlisi) am saying, ‘And even though apparent of some Ahadeeth are of specific rulings, with the desperation in particular, but the Wording of the Verse is inclusive of all desperations – from starvation, or fear of being killed, or mighty harm what a norm does not carry’.
كُلُّ الطَّعامِ في المجمع كل المأكولات كانَ حِلًّا أي حلالا لِبَنِي إِسْرائِيلَ و إسرائيل هو يعقوب ع إِلَّا ما حَرَّمَ إِسْرائِيلُ عَلى نَفْسِهِ اختلفوا في ذلك الطعام فقيل إن يعقوب ع أخذه وجع العرق الذي يقال له عرق النسا فنذر إن شفاه الله أن يحرم العروق و لحم الإبل و هو أحب الطعام إليه عن ابن عباس و غيره
All food – in (the book) ‘Al Majma’ ‘All edibles’ – was Permissible – i.e., Halal – for the Children of Israel – and Israel, he-as is Yaqoub-as – except that which Israel had forbidden upon itself [3:93]. They have differed regarding that food. It is said, ‘Yaqoub-as was seized by vein pain which is called ‘Al Nasa’ vein. He-as vowed if Allah-azwj were to cure him-as, he-as would prohibit the veins and the meat of the camels, and it was the most beloved of the foods to him-as’ – from Ibn Abbas and others.
و قيل حرم إسرائيل على نفسه لحم الجزور تعبدا لله و سأل الله أن يجيز له فحرم الله تعالى ذلك على ولده عن الحسن
And it is said, ‘Israel prohibited unto itself the camel meal in worship Allah-azwj and asked Allah‑azwj to allow it for him-as. Allah-azwj the Exalted Prohibited that upon his-as children’ – from Al-Hassan.
و قيل حرم زائدتي الكبد و الكليتين و الشحم إلا ما حملته الظهور عن عكرمة
And it is said, ‘He-as prohibited the appendices of the liver, and the two kidneys, and the fat, except what the backs carried’ – from Ikrimah.
و اختلف في أنه كيف حرمه على نفسه فقيل بالاجتهاد و قيل بالنذر و قيل بنص ورد عليه و قيل حرمه كما يحرم المستظهر في دينه من الزهاد اللذة على نفسه
And they differed regarding, ‘How could he-as prohibit unto himself-as?’ It is said, ‘Due to the Ijtihaad (striving in religion)’. And it is said, ‘Due to the vow’. And it is said, ‘Due to a text having arrived to him-as’. And it is said, ‘He-as prohibited it like what the ascetic tends to prohibit in his religion in abstention of the pleasures unto himself.
مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْراةُ أي كل الطعام كان حلا لبني إسرائيل قبل نزول التوراة على موسى فإنها تضمنت تحريم ما كان حلالا لبني إسرائيل و اختلفوا فيما حرم عليهم و حالها بعد نزول التوراة.
from before the Revelation of the Torah. [3:93] – i.e., all foods were Permissible for children of Israel-as before the Revelation of the Torah unto Musa-as, for it included the Prohibitions of what used to be Permissible for children of Israel. And they are differing regarding what was Prohibited unto them and its Permissibles after Revelation of the Torah.
فقيل إنه حرم عليهم ما كانوا يحرمونه قبل نزولها اقتداء بأبيهم يعقوب عن السدي.
It is said, ‘It was Prohibited unto them what they had prohibited it before its Revelation, believing in their father-as Yaqoub-as’ – from Al Sady.
و قيل لم يحرمه الله عليهم في التوراة و إنما حرم عليهم بعد التوراة بظلمهم و كفرهم و كانت بنو إسرائيل إذا أصابوا ذنبا عظيما حرم الله عليهم طعاما طيبا و صب عليهم رجزا و هو الموت و ذلك قوله تعالى فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ
And it is said, ‘Allah-azwj did not Prohibit unto them in the Torah, and rather He-azwj Prohibited unto them after the Torah, due to their injustices and their Kufr, and it was so that the children of Israel, whenever they committed a major sin, Allah-azwj would Prohibit good foot unto them and Send a Curse upon them, and it is the death, and that is the Word of the Exalted: Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them, [4:160].
و قيل لم يكن شيء من ذلك حراما عليهم في التوراة و إنما هو شيء حرموه على أنفسهم اتباعا لأبيهم و أضافوا تحريمه إلى الله فكذبهم الله تعالى فاحتج عليهم بالتوراة و أمرهم بالإتيان بها و بأن يقرءوا ما فيها فإنه كان في التوراة أنها كانت حلالا للأنبياء
And it is said, ‘There did not happen to be anything from that Prohibited unto them in the Torah, and rather it is something they had prohibited upon themselves following their father‑as, and the added its prohibition to Allah-azwj. So, Allah-azwj the Exalted Belied them. He‑azwj Argued upon them with the Torah and Commanded them with coming with it, and that they should be reading whatever was in it, for it was in the Torah, it used to be Permissible for the Prophets-as.
و إنما حرمها إسرائيل على نفسه فلم يجسروا على إتيانها لعلمهم بصدقه ص و كذبهم و كان ذلك دليلا على صحة نبوته مِنْ بَعْدِ ذلِكَ أي بعد قيام الحجة فَأُولئِكَ هُمُ الظَّالِمُونَ لأنفسهم.
And rather Israil-as had prohibited until himself-as, but they did not have the audacity to be committing it due to their knowledge of its truthfulness and their lies; and that evidence’s upon the correctness of his-as Prophet-hood, i.e., after the establishment of the argument, they are the unjust ones [3:94] to themselves.
و أقول ظاهره على بعض الوجوه تحليل ما حرموه على أنفسهم فتأمل.
And I (Majlisi) am saying, ‘It’s apparent is upon one of the aspects is Permission of what they had prohibited unto themselves, so ponder’.
أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قد مر تفسيره في باب الأنعام إِلَّا ما يُتْلى عَلَيْكُمْ قيل أي إلا محرم ما يتلى عليكم كقوله حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ أو إلا ما يتلى عليكم آيةُ تحريمِهِ
Permissible for you are beasts of the livestock – Its interpretation has already passed in the chapters on the livestock – except what has been recited upon you, [5:1]. It is said, ‘I.e., except what prohibition of what is recited upon you, like His-azwj Words: Prohibited unto you is the dead, [5:3], or except what is recited to you, Verse of its Prohibition.
غَيْرَ مُحِلِّي الصَّيْدِ حال من الضمير في لكم و قيل من واو أوفوا و قيل استثناء و هو تعسف و الصيد يحتمل المصدر و المفعول وَ أَنْتُمْ حُرُمٌ حال عما استكن في محلي و الحرم جمع حرام و هو المحرم و سيأتي تفسير الآيات في كتاب الحج إن شاء الله تعالى.
other than the hunting of domesticated (animals) [5:1] – a state from the source regarding for you all’ And it is said, ‘From (the letter) ‘Waw’, ‘fulfil’’. And it is said, ‘An exclusion, and it is arbitrary, and the ‘hunting’ is probably and the source and the effect – while you are in Ihram; [5:1] and about what dwells in outside the Sanctuary; and the ‘Al Haram’ is a plural of ‘Haraam’, and it is the one in Ihraam (Muhrim). And I (Majlisi) shall be coming with the interpretation of the Verses in the book of Hajj, if Allah-azwj so Desires’.
وَ الْمُنْخَنِقَةُ قال الطبرسي رحمه الله تعالى هي التي تدخل رأسها بين شعبين من شجر فتختنق و تموت عن السدي و قيل هي التي تخنق بحبل الصائد و تموت عن الضحاك و قتادة و قال ابن عباس كان أهل الجاهلية يخنقونها فيأكلونها
and the strangled, [5:3] – Al-Tabarsee, may Allah-azwj be Pleased with him, said, ‘It is which its head is inserted between the two branches of a tree and is strangled and dies’ – from Al Sady. And it is said, ‘It is which is strangled by a rope of the hunter and dies’ – from Al-Zahak and Qatada. And Ibn Abbas said, ‘The people of the pre-Islamic period were strangling them, and they would eat them.
وَ الْمَوْقُوذَةُ هي التي تضرب حتى تموت عن ابن عباس و السدي و الوقذ شدة الضرب.
and the beaten [5:3] – ‘It is which is struck until it dies’ – from Ibn Abbas, and Al Sady. And the (word) ‘Waqaz’ is the one severely beaten.
وَ الْمُتَرَدِّيَةُ و هي التي تقع من جبل أو موضع عال أو تقع في بئر فتموت عن ابن عباس و غيره و متى وقع في بئر و لا يقدر على تذكيته جاز أن يطعن و يضرب في غير المذبح حتى يبرد ثم يؤكل.
and the fallen [5:3] – ‘And it is which falls from a mountain, or a high place, or it falls into a well, so it dies’ – from Ibn Abbas and others, and when it falls into a well and one is not able upon cleaning it, it is allowed that it be stabbed and struck in other than the altar, until it cools, then it is eaten.
وَ النَّطِيحَةُ و هي التي تنطحها غيرها فتموت.
and the gored [5:3] – and it is which others have gored, so it died.
وَ ما أَكَلَ السَّبُعُ أي و حرم عليكم ما أكله السبع بمعنى قتله السبع و هو فريسة السبع عن ابن عباس و غيره.
and what the predators have eaten (from), [5:3] – ‘I.e., it is Prohibited unto you all what the predators have eaten, in the meaning, the predators had killed it, and it is a prey of the predator’ – from Ibn Abbas and others.
إِلَّا ما ذَكَّيْتُمْ يعني إلا ما أدركتم ذكاته فذكيتموه من هذه الأشياء
except what you have purified; [5:3] – meaning except what you have come across it be purified, so you purify from these things.
وَ رُوِيَ عَنِ السَّيِّدَيْنِ الْبَاقِرِ وَ الصَّادِقِ ع أَنَّ أَدْنَى مَا تُدْرِكُ بِهِ الذَّكَاةُ أَنْ تُدْرِكَهُ يَتَحَرَّكُ أُذُنَهُ أَوْ ذَنَبَهُ أَوْ يَطْرِفُ عَيْنَهُ.
And it is reported from the two Seyyids, Al-Baqir-asws and Al-Sadiq-asws: ‘The lease of what the purity can be realised with, is that you realise it moving its ears, or its tail, or blinks its eyes’’.
و اختلف في الاستثناء إلى ما ذا يرجع فقيل يرجع إلى جميع ما تقدم ذكره من المحرمات سوى ما لا يقبل من الخنزير و الدم عن علي ع و ابن عباس.
And the differing is regarding the exclusion to what it refers to. It is said, ‘It refers to entirety of what its mention has preceded, from the Prohibition, besides what is not acceptable, from the pigs, and the blood’ – from Ali-asws and Ibn Abbas.
و قيل هو استثناء من التحريم لا من المحرمات لأن الميتة لا ذكاة لها و للخنزير فمعناه حرمت عليكم سائر ما ذكر إلا ما ذكيتم مما أحله الله لكم بالتذكية فإنه حلال لكم انتهى.
And it is said, ‘It is an exclusion from the Prohibition, not from the Prohibited (items), because the dead, there is no purification for it, and for the pig, its meaning is, ‘It is Prohibited to you all rest of what has been mentioned except what you have purified, from what Allah-azwj has Permitted for you all with the purifying, for it is Permissible for you’ – end.
و قيل الاستثناء راجع إلى الأخير فقط.
And it is said, ‘The exclusion refers to the latter only’.
ثم قال رحمه الله و متى قيل ما وجه التكرار في قوله وَ الْمُنْخَنِقَةُ وَ الْمَوْقُوذَةُ إلى آخر ما عدد تحريمه مع أنه افتتح الآية بقوله حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ و هي تعم جميع ذلك و إن اختلفت أسباب الموت من خنق أو ترد أو نطح أو إهلال لغير الله به أو أكل سبع.
Then he, may Allah-azwj have Mercy on him, said, ‘And when it is said, ‘What is the aspect of the repetition in His-azwj Words: and the strangled, and the beaten, [5:3] – up to the end of what He-azwj has Counted of its Prohibited, along with that the beginning of the Verse is with His-azwj Words: Prohibited unto you is the dead, [5:3], and it is a completion of entirety of that, and even if the causes of death are different, from strangling, or beating, or goring, or slaughtering for other than Allah-azwj, or eaten by the predators?’
فالجواب أن الفائدة في ذلك أنهم كانوا لا يعدون الميتة إلا ما مات حتف أنفه من دون شيء من هذه الأسباب فأعلمهم الله سبحانه أن حكم الجميع واحد و أن وجه الاستباحة هو التذكية المشروعة فقط
The answer is, ‘The benefit in that, they were not counting the dead except what had died, putting gup its nose, from besides anything from these causes, so Allah-azwj the Glorious Taught them that the Ruling in entirety is one, and that an aspect of recommendation, it is the legislated purification only’.
قال السدي إن ناسا من العرب كانوا يأكلون جميع ذلك و لا يعدونه ميتا إنما يعدون الميت الذي يموت من الوجع.
Al-Sady said, ‘Some people from the Arabs were eating entirety of that and they were not counting it as ‘dead’. But rather, they were counting the dead to be the one which dies from the pain’.
وَ ما ذُبِحَ عَلَى النُّصُبِ أي الحجارة التي كانوا يعبدونها و هي الأوثان يعني حرم عليكم ما ذبح على اسم الأوثان
and what is slaughtered upon the altars [5:3] – i.e., the stone which they were worshipping, and these are the idols, meaning, it is Prohibited unto you all whatever is slaughtered upon the name of the idols.
و قيل معناه ما ذبح للأوثان تقربا إليها و اللام و على يتعاقبان أ لا ترى إلى قوله سبحانه فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ بمعنى عليك و كانوا يقربون و يلطخون الأوثان بدمائها
And it is said, ‘Its meaning is, whatever is slaughtered for the idols to be drawn near to it, and the (letter) ‘Laam’ and ‘Ala’ are consecutive. Don’t you see Words of the Glorious: ‘So peace is for you from companions of the right hand!’ [56:91]? It means, ‘upon you’, and they were drawing near and were smearing the idols with their bloods.
قال ابن جريح ليست النصب أصناما إنما الأصنام ما يصور و ينقش بل كانت حجارة منصوبة حول الكعبة و كانت ثلاثمائة و ستين حجرا
Ibn Jareeh said, ‘It wasn’t the idols which were set up. But rather, the idols are what is imaged and engraved, but these were stones set up around the Kaaba, and there were three hundred and sixty stones’.
و قيل كانت ثلاثمائة منها لخزاعة و كانوا إذا ما ذبحوا نضحوا الدم على ما أقبل من البيت و شرحوا الدم و جعلوه على الحجارة
And it is said, ‘These were three hundred, and from these was for Al Khuza’a, and whenever they slaughtered, they sprinkled the blood upon what was facing from the House (Kaaba), and they spread out the blood (meat) and made it to be upon the stones.
فقال المسلمون يا رسول الله كان أهل الجاهلية يعظمون البيت بالدم فنحن أحق بتعظيمه فأنزل الله سبحانه لَنْ يَنالَ اللَّهَ لُحُومُها وَ لا دِماؤُها وَ لكِنْ يَنالُهُ التَّقْوى مِنْكُمْ
The Muslims said, ‘O Rasool-Allah-saww! The people of the pre-Islamic period were revering the House (Kaaba) with the blood, so we are more rightful of revering it’. Allah-azwj the Glorious Revealed: It will never reach Allah, neither its flesh nor its blood, but the piety from you will reach Him. [22:37].
وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ موضعه رفع أي و حرم عليكم الاستقسام بالأَزْلام و معناه طلب قسم الأَرزاق بالقِداح التي كانوا يتفأَّلون بها في أسفارهم و ابتداء أمورهم و هي سهام كانت للجاهلية مكتوب على بعضها أمرني ربي و على بعضها نهاني ربي و بعضها غفل لم يكتب عليها شيء
and that which you are apportioning with the arrows, [5:3] – placing it high. I.e., and it is Prohibited unto you the apportioning with the arrows, and its meaning is, seeking the apportioning of the arrows with the cups which were being optimistic with in their journeys, and beginning their affairs, and these arrow were for the pre-Islamic period. It was written upon one of these, ‘My Lord-azwj has Commanded me’, and upon one of these, ‘My-azwj Lord‑azwj has Forbidden me’, and one of these would be clear, nothing would be written upon it.
فإذا أرادوا سفرا أو أمرا يهتمون به ضربوا تلك القداح فإن خرج السهم الذي عليه أمرني ربي مضى الرجل لحاجته و إن خرج الذي عليه نهاني ربي لم يمض و إن خرج ما ليس عليه شيء أعادوها
Whenever they wanted to travel, or a matter they considered as important, they would strike that cup. If the arrow came upon which was (written), ‘My Lord-azwj has Commanded me’, the man would go to his need; and if that one came out, upon which was (written), ‘My Lord-azwj has Forbidden me’, he would not go; and if that one came out which there was nothing (written) upon it, they would repeat it.
فبين الله تعالى أن العمل بذلك حرام عن الحسن و جماعة من المفسرين ثم ذكر ما سيأتي عن علي بن إبراهيم
Allah-azwj the Exalted Clarified that the working with that is Prohibited – from Al-Hassan and a group of interpreters. Then he mentioned what I (Majlisi) shall be among with from Ali Bin Ibrahim.
ثم قال و قيل هي كعاب فارس و الروم التي كانوا يتقامرون بها عن مجاهد و قيل الشطرنج عن سفيان بن وكيع
Then he said, ‘And it is said, ‘It is like the cubes of Persians and the Romans which they were gambling with’ – from Mujahid. And it is said, ‘Chess’ – from Sufyan Bin Wakie.
ذلِكُمْ فِسْقٌ معناه أن جميع ما سبق ذكره فسق أي ذنب عظيم و خروج عن طاعة الله إلى معصيته عن ابن عباس
that is a transgression. [5:3] – ‘Its meaning is that entirety of what is mentioned has preceded is a transgression, i.e., a major sin, and exiting from the obedience of Allah-azwj to disobeying Him-azwj’ – from Ibn Abbas.
و قيل إن ذلكم إشارة إلى الاستقسام بالأزلام أي إن ذلك الاستقسام فسق و هو الأظهر انتهى.
And it is said, ‘(The word) ‘that’ is an indication to the apportionment with the arrows, i.e., that apportioning (divination) is a transgression, and it is more apparent’ – end.
و قيل على الأول و سبب التحريم أنه دخول في علم الغيب و ضلال باعتقاد أن ذلك طريق إليه و افتراء على الله إن أريد بربي الله و جهالة و شرك إن أريد به الصنم
And it is said based upon the first, ‘And the cause of the Prohibition is that it enters into knowledge of the hidden matters (Ilm Al Ghayb) and straying in the belief, that it is a road to it, and a fabricating upon Allah-azwj that ‘I am intending with my Lord-azwj Allah-azwj’, and an ignorance, and Shirk, if the idol is intended with it.
و على هذا يفهم منه تحريم الاستخارة المشهورة التي قال الأكثر بجوازها بل باستحبابها و تدل عليه الروايات فلا يكون سبب التحريم ما ذكر بل مجرد النص المخصوص و تكون الاستخارة خارجة عنه بالنص
And based upon this is understood from it the Prohibition of the ‘Istikhara’, the well-known, which most (people) have said with it being allowed, but with it being recommended, and the reports have evidenced upon it. So the Prohibition cannot be what is mentioned, but it is the bare specific text, and the Istikhara happens to be outside from it with the text.
فإن الظاهر أن خصوص ما كانوا يفعلونه من اقتراح أنفسهم لا طريق إليه شرعا و الروايات طرق شرعية و حجة بالغة و ليس هذا مثل ذلك كذا ذكره بعض المحققين.
The apparent is that specifically it is what they were doing, was from their own suggestions, there being no path to it legally, and the reports are a legal way and a conclusive proof, and this isn’t like that. Such was one of the researchers has mentioned.
و أقول يظهر من بعض الأخبار أيضا أنهم كانوا يضربون بالقداح عند آلهتهم و يتوسلون في ذلك إليهم فيمكن أن يكون كونه فسقا من هذه الجهة أيضا.
And I (Majlisi) am saying, ‘It is apparent from some of the Ahadeeth as well that they were striking with their cups by their gods, and were seeking a means in that to them. It is possible that it would be a transgression from this aspect, as well’.
ثم إن الآيات المتعرضة بين تلك الآيات و بين قوله فَمَنِ اضْطُرَّ اعتراض بما يوجب التجنب عنها و هو أن تناولها فسوق و حرمتها من جملة الدين الكامل و النعمة التامة و الإسلام المرضي.
Then, the intersecting Verses between these Verses, and between His-azwj Words: But one who is desperate, [16:115], is an objection with what obligates keeping aside from, and it is that it would attain the transgressions and its Prohibitions from total of the perfect religion and the complete Favours, and Al Islam is the satisfactory’.
و أقول لا يبعد تغيير نظم الآيات عن الترتيب المنزل لدلالة الروايات المتواترة من طرق الخاصة و العامة أنها نزلت في ولاية أمير المؤمنين ع التي نزلت يوم الغدير فلعلهم تعمدوا ذلك تبعيدا للأذهان عن فهم المراد.
And I (Majlisi) am saying, ‘It is not far-fetched that the sequence of the Verses have been altered from the Revealed arrangement due to the evidence of the consecutive reports from the ways of the special ones (Shias) and the general Muslims that it was Revealed regarding the Wilayah of Amir Al-Momineen-asws which was Revealed on the Day of Al-Ghadeer. Perhaps they deliberately did that in order to distance the minds from understanding the purpose (what is meant)’.
فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ في المجمع معناه فمن دعته الضرورة في مجاعة حتى لا يمكنه الامتناع من أكله عن ابن عباس و غيره
But the one who is desperate during hunger [5:3] – In (the book) ‘Al-Majma’, ‘Its meaning is, ‘The one whom the desperation calls during starvation until it is not possible to refuse from eating it’ – from Ibn Abbas and others.
غَيْرَ مُتَجانِفٍ لِإِثْمٍ أي غير مائل إلى إثم و هو نصب على الحال يعني فمن اضطر إلى أكل الميتة و ما عدد الله تحريمه عند المجاعة الشديدة غير متعمد لذلك و لا مختار له و لا مستحل فإن الله سبحانه أباح تناول ذلك له قدر ما يمسك به رمقه بلا زيادة عليه عن ابن عباس و غيره و به قال أهل العراق و قال أهل المدينة يجوز أن يشبع منه عند الضرورة
without inclination to sin, [5:3] – i.e., not inclining to a sin, and it is upon the situation, meaning, the one who is desperate to eating the dead, and what Allah-azwj has Counted of its Prohibition during the severe starvation, deliberating to that, and not choosing for it, nor impossible, for Allah-azwj has Legalised taking that for him a measurement of what would withhold his breath, without increasing upon it -from Ibn Abbas and others; and the people of Al Iraq said with it, and the people of Al Medina allowed to be satiated from it during the desperation.
و قيل إن معنى قوله غَيْرَ مُتَجانِفٍ لِإِثْمٍ غير عاص بأن يكون باغيا أو عاديا أو خارجا في معصية عن قتادة.
And it is said, ‘The meaning of His-azwj Words: without inclination to sin, [5:3], is without being disobedient by being a rebel, or obstinate, or going out in disobedience’ – from Qatada.
فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ في الكلام محذوف دل ما ذكر عليه و المعنى فمن اضطر إلى ما حرمت عليه غير متجانف لإثم فأكله فإن الله غفور لذنوبه ساتر عليه أكله لا يؤاخذه به و ليس يريد أن يغفر له عقاب ذلك الأكل و لا يستحق العقاب على فعل المباح و هو رحيم أي رفيق بعباده و من رحمته أباح لهم ما حرم عليهم في حال الخوف على النفس
then Allah is Forgiving, Merciful [5:3] – In the Speech it was deleted, indicating what He-azwj has Mentioned upon, and the meaning is, ‘The one who is desperate to what has been Prohibited unto him, without inclining to sin, he can eat it, for Allah-azwj would Forgive his sins, Covering upon him his eating, not Seizing him with it’, and He-azwj didn’t mean He-azwj would Forgive for him the Punishment of that eating nor is the Punishment deserving upon the legalised deed, and He-azwj is Merciful, i.e., Kind with His-azwj servants; and from His-azwj Mercy is His-azwj Legalising for them what has been Prohibited unto them in a state of fear upon the self’.
يَسْئَلُونَكَ يا محمد ما ذا أُحِلَّ لَهُمْ معناه أي شيء أحل لهم أي يستخبرك المؤمنون ما ذا أحل لهم من المطاعم و المآكل و قيل من الصيد و الذبائح
They are asking you [5:4].– O Muhammad-saww – as to what is that (which is) Permissible for them – Its meaning is, ‘Which thing is Permissible for them?’ I.e., the Momineen are asking you-asws for information, what is Permissible for them from the foods and the edibles. And it is said, ‘From the hunting and the slaughters’.
قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ منها و هي الحلال الذي أذن لكم ربكم في أكله من المأكولات و الذبائح و الصيد عن الجبائي و أبي مسلم
Say: ‘Permissible for you are the good things [5:4] – from these, and it is the Permissible which your Lord-azwj has Allowed for you, from the edibles, and the slaughters and the hunting – from Al-Jabaie and Abu Muslim.
و قيل مما لم يرد بتحريمه كتاب و لا سنة و هذا أولى لما ورد أن الأشياء كلها على الإطلاق و الإباحة حتى يرد الشرع بالتحريم و قال البلخي الطيبات ما يستلذ.
And it is said, ‘From what its Prohibition has not been referred in the Book or Sunnah, and this is first of what has been referred that all the things are based upon the absolute and the legalised until the Law comes with the Prohibition’. And Al-Balkhy said, ‘The ‘good’ are what are pleasurable’.
الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ قال رحمه الله هذا يقتضي تحليل كل مستطاب من الأطعمة إلا ما قام الدليل على تحريمه.
Today the good things are Permissible for you, [5:5] – He, may Allah-saww have Mercy on him, said, ‘This requires the Permissibility of all what were recommended from the foods, except what the evidence establishes upon its Prohibition’.
أقول سيأتي تفسير الآية في باب ذبائح الكفار إن شاء الله.
I (Majlisi) am saying, ‘I shall be coming with the interpretation in the chapter of slaughters by the Kafirs, if Allah-azwj so Desires’.
لا تُحَرِّمُوا قال في المجمع هو يحتمل وجوها منها أن يريد لا تعتقدوا تحريمها. و منها أن يريد لا تظهروا تحريمها. و منها أن يريد لا تحرموها على غيركم بالفتوى و الحكم. و منها أن لا تجروها مجرى المحرمات في شدة الاجتناب. و منها أن يريد لا تلتزموا تحريمها بنذر أو يمين
Do not be prohibiting [5:87] – He said in (the book) ‘Al-Majma’, ‘It carries aspects. From these is that He-azwj Intended, ‘Do not believe in its Prohibition’. And from these is that He-azwj Intended: ‘Do not reveal its Prohibition’. And from these is that He-azwj Intended: ‘Do not prohibit it based upon others with the Fatwa and the ruling’. And from these is, ‘Do not flow it the flow of the Prohibitions during difficulties of keeping away’. And from theses is that He-azwj Intended: ‘Do not necessitate its prohibition by a vow or an oath.
فوجب حمل الآية على جميع هذه الوجوه و الطيبات اللذيذات التي تشتهيها النفوس و تميل إليها القلوب و قد يقال الطيب بمعنى الحلال كما يقال يطيب له كذا أي يحل له و لا يليق ذلك بهذا الموضع.
It obliges carrying the Verse based upon entirety of these aspects, and the good things, and the pleasurable are those which the souls desire and the hearts incline towards, and it has been said, ‘The ‘good’ is in the meaning of the Permissible, like what is said, ‘It is good for him’, i.e., ‘Permissible for him’, and that is not appropriate in this place.
أقول فيه نظر و قد مضى الكلام منا فيه و يحتمل أن يكون المراد بالطيب ما لم يكن فيه جهة قبح و خبث معنوي و كل ما أحله الله فهو كذلك فذكره لتعليل الحكم فكأنه قال لا تحرموا ما أحل الله لكم فإن كل ما أحله لكم ليس فيه قبح و خباثة فلم تحرمونها على أنفسكم.
I (Majlisi) am saying, ‘There is consideration in it, and the speech has passed from us regarding it, and it is possible that the purpose with the ‘good’ would be what does not happen to have an aspect of meaningful ugliness and wickedness in it; and all what Allah-azwj has Permitted, it is like that. He-azwj Mentioned it to justify the ruling as if He-azwj Said: ‘Do not be prohibiting what Allah-azwj has Permitted for you, for all what is Permissible for you, there isn’t in it any ugliness and wickedness, so do not be prohibiting it upon yourselves’.
وَ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ قال المحقق الأردبيلي رحمه الله أي لا تحرموا على أنفسكم ما أحل الله لكم و رزقكم و لا تجتنبوا منه تنزها بل كلوا فإن جميع ما رزقكم الله حلال طيب فحلالا حال مبينة لا مقيدة
And eat from what Allah has Graced you [5:88] – The researcher Al-Ardebeyli, may Allah-azwj have Mercy on him, said, ‘I.e., do not be prohibiting upon yourselves what Allah-azwj has Permitted to you and Graced you, and do not be keeping away from it, removing from it, but eat, for entirety of what Allah-azwj has Graced you is Permissible, good. So, it is a clear condition, not restrictive.
و كذلك طيبا و يحتمل التقييد و يكون سبب التقييد ما تقدم فيما قبل من قوله لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ حيث نهى هناك عن تحريم طيبات ما أحل الله أي ما طاب و لذ منه فإنه قيل الظاهر أن قيد طيبات ما أحل الله للوقوع و أنه محل للتحريم و إلا جعل جميع ما أحل الله حراما منهيا و يحتمل أن يكون الإضافة بيانية أيضا
And like that is ‘good’, and the emphasis is possible, and the cause of the emphasis would be what has preceded in what is from His-azwj Words: Do not be prohibiting yourselves the good things what Allah has Permitted for you [5:87] – whereby He-azwj Forbade over there about prohibiting the good what Allah-azwj has Permitted, i.e., what is good and pleasurable from it, for it has been said, ‘The apparent is that the emphasis of the ‘good’ is what Allah-azwj has Permitted for the occurrence, and it is in place of the Prohibited, or else it would make entirety of what Allah-azwj has Permitted to be prohibited, a forbiddance. And it is possible that it would be an additional clarification as well.
وَ رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ وَصَفَ الْقِيَامَةَ لِأَصْحَابِهِ يَوْماً وَ بَالَغَ فِي إِنْذَارِهِمْ فَرَقُّوا فَاجْتَمَعَتْ جَمَاعَةٌ مِنَ الصَّحَابَةِ فِي بَيْتِ عُثْمَانَ بْنِ مَظْعُونٍ وَ اتَّفَقُوا عَلَى أَنْ لَا يَزَالُوا صَائِمِينَ قَائِمِينَ وَ أَنْ لَا يَأْكُلُوا اللَّحْمَ وَ لَا يَنَامُوا عَلَى الْفِرَاشِ وَ لَا يَقْرَبُوا النِّسَاءَ وَ الطِّيبَ وَ يَرْفُضُوا لَذَّاتِ الدُّنْيَا وَ يَلْبَسُوا الْمُسُوحَ أَيِ الصُّوفَ وَ يَسِيحُوا فِي الْأَرْضِ أَيْ يَسِيرُوا
And it is reported from Rasool-Allah-saww, he-saww was describing the (Day of) Qiyamah to his‑saww companions one day, and he-saww reached in warning them, so they dispersed. A group of the companions gathered in the house of Usman Bin Mazoun, and they concurred upon that they will not cease to be fasting, standing (for Salat), and that they will neither eat the meat nor be sleeping upon the bed, nor go near the women and the perfumes, and they will reject the pleasures of the world, and they would wear the black, i.e., the woollen, and they will roam in the land i.e., travelling.
فَبَلَغَ رَسُولَ اللَّهِ ص ذَلِكَ فَقَالَ إِنِّي لَمْ أُؤْمَرْ بِذَلِكَ إِنَّ لِأَنْفُسِكُمْ عَلَيْكُمْ حَقّاً فَصُومُوا وَ أَفْطِرُوا وَ قُومُوا وَ نَامُوا فَإِنِّي أَقُومُ وَ أَنَامُ وَ أَصُومُ وَ أُفْطِرُ وَ آكُلُ اللَّحْمَ وَ الدَّسَمَ فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي. و الرواية مشهورة.
That reached Rasool-Allah-saww. He-saww said: ‘I-saww did not instruct with that. There are rights for you upon your own selves. So, fast, and break, and stand (for Salat) and sleep, for I-saww tend to stand (for Salat) and I-saww sleep, and I-saww fast and I-saww break, and I-saww eat the meat and the fat. So the one who turns away from my-saww, he isn’t from me-saww’’. And the report is well-known.
أو لأن النفس إليه أميل فهو مظنة التحريم فلا دلالة في الآية على أن الرزق قد يكون حلالا و قد يكون حراما فالحرام أيضا يكون رزقا كما هو معتقد الجهال و العوام الذين يأكلون أموال الناس و يقولون هذا رزقنا الله إياه و هو مقتضى مذهب الأشاعرة
Or because the soul inclines to it, so it thinks of the Prohibition. There is no evidence in the Verse upon that the sustenance may be Permissible or may be Prohibited, for the Prohibited as well happens to be sustenance, like what is the belief of the ignorant ones and the generality, the ones who are devouring the wealth of the people and are saying, ‘This is sustenance what Allah-azwj has Given us’, and it is in accordance with the doctrine of the Asharites.
و أشار إليه البيضاوي بأنه لو لم يقع الرزق على الحرام لم يكن لذكر الحلال فائدة زائدة و هو خيال باطل إذ ما يحتاج ذكر كل شيء إلى فائدة زائدة مع وجودها و هي هنا الإشارة إلى عدم معقولية المنع بأن ذلك حلال رزقكم الله فلا معنى للتحريم و المنع.
And Al-Bayzawi has indicted to it, ‘If the sustenance does not fall upon the Prohibited, there would not be any extra benefit in mentioning the Permissible’. And it is a false thought when there is no need to mention everything to an extra benefit along with its existence, and over here it is the indication to the unreasonableness of the forbiddance, that it is Permissible what Allah-azwj has Graced you, so there is no meaning for the prohibiting and forbidding.
و بالجملة القيد قد يكون للكشف و البيان و قد يكون للإشارة إلى عدم معقولية الاجتناب و أن ذلك الوصف هو الباعث لمذمة التارك و قد يكون لغير ذلك
In general, the restriction may be for disclosure and clarification, and it may be to indicate the unreasonableness of avoidance, and that this description is the reason for the blame of the abandoner, and it may be for other than that.
و هنا يكفي الأولان فالآية دلت على عدم جواز التجاوز عن حدود الله و التشريع و عدم حسن الاجتناب عما أحل الله و يحتمل أن يكون باعتقاد التحريم أو المرجوحية
And over here the first two are suffice, for the Verse indicates upon the impossibility of allowance to surpass the limits of Allah-azwj and the Law, and the impermissibility of avoiding what Allah-azwj has Permitted, and it is possible that it would be with belief of the Prohibition or desirable.
فلا ينافي الترك للتزهد و لئلا يصير سببا للنوم و الكسل و قساوة القلب و لهذا نقل أن رسول الله ص ما أكل خبز الحنطة و لا شبع من خبز الشعير و زهد أمير المؤمنين ع مشهور
The abandonment does not negate one’s asceticism, lest it become a cause for sleep, laziness, and hardness of the heart, and for this reason it was reported that Rasool-Allah-saww, did not eat wheat bread or barley bread, and the asceticism of Amir Al-Momineen-asws, is well-known. Benefits such as being a reason for lack of sleep and reforming the soul and humiliating it, so it appears that there is nothing wrong with it with the belief in the ornament is over.
و لكن ينبغي أن يكون ذلك باعتقاد التَأَسِّي إلا أنه إذا اجتنب لبعض الفوائد مثل كونه سببا لقلة النوم و إصلاح النفس و تذليلها فالظاهر أنه لا بأس به مع اعتقاد الحلية انتهى.
But it is befitting that would be due to the belief in sympathy, except that when one abstains for one of the benefits, like it being a cause for the scarcity of sleep, and correcting the soul, and humbling it, the apparent is that there is no problem with it, along with ornamental beliefs’ – end.
وَ قَالَ فِي الْمَجْمَعِ، رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: نَزَلَتْ فِي عَلِيٍّ ع وَ بِلَالٍ وَ عُثْمَانَ بْنِ مَظْعُونٍ فَأَمَّا عَلِيٌّ فَإِنَّهُ حَلَفَ أَنْ لَا يَنَامَ اللَّيْلَ أَبَداً إِلَّا مَا شَاءَ اللَّهُ وَ أَمَّا بِلَالٌ فَإِنَّهُ حَلَفَ أَنْ لَا يُفْطِرَ بِالنَّهَارِ أَبَداً وَ أَمَّا عُثْمَانُ بْنُ مَظْعُونٍ فَإِنَّهُ حَلَفَ أَنْ لَا يَنْكِحَ أَبَداً.
And he said in (the book) ‘Al-Majma’ – ‘It is reported from Abu Abdullah-asws having said: ‘It was Revealed regarding Ali-asws, and Bilal, and Usman Bin Mazoun. As for Ali-asws, he-asws had sworn that he-asws would not sleep at night, ever except what Allah-azwj so Desires; and as for Bilal, he had sworn that he will not breakfast at daytime, ever; and as for Usman Bin Mazoun, he had sword that he would not get married, ever’’.
و قال ابن عباس يريد من طيبات الرزق اللحم و غيره.
And Ibn Abbas said, ‘He-azwj Meant form the ‘good’ sustenance, the meat and other such’.
وَ اتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ هذا استدعاء إلى التقوى بألطف الوجوه و تقديره أيها المؤمنون بالله لا تضيعوا إيمانكم بالتقصير في التقوى فتكون عليكم الحسرة العظمى و اتقوا في تحريم ما أحل الله لكم و في جميع معاصيه من به تؤمنون و هو الله سبحانه
and fear Allah Whom you are believing in [5:88] – This calls to the piety with the subtlest of aspects, and it’s assessment is, ‘O you believers in Allah-azwj! Do not waste your Eman with the deficiencies in the piety, so there would be mighty regret upon you, and regarding in prohibiting what Allah-azwj has Permitted for you, and in entirety of what disobeys Him-azwj, the One-azwj you are believing in, and He-azwj is Allah-azwj the Glorious.
و في هاتين الآيتين دلالة على كراهة التخلي و التفرد و التوحش و الخروج عما عليه الجمهور في التأهل و طلب الولد و عمارة الأرض
And in these two verses there is an indication of the hatred of abandonment, individuality, brutality, and deviating from what the public has to do in qualifying, asking for a child, and building the land.
وَ قَدْ رُوِيَ أَنَّ النَّبِيَّ ص كَانَ يَأْكُلُ الدَّجَاجَ وَ الْفَالُوذَجَ وَ كَانَ يُعْجِبُهُ الْحَلْوَاءُ وَ الْعَسَلُ وَ قَالَ إِنَّ الْمُؤْمِنَ حُلْوٌ يُحِبُّ الْحَلَاوَةَ وَ قَالَ إِنَّ فِي بَطْنِ الْمُؤْمِنِ زَاوِيَةً لَا يَمْلَؤُهَا إِلَّا الْحَلْوَاءُ.
And it has been reported that the Prophet-saww used to eat the chicken and Al Falouzaj (sweet dish), and the sweets and the honey used to fascinate him-saww, and he-saww said: ‘The Momin is sweet, he loves the sweets’. And he-saww said: ‘In the belly of the Momin there is a corner he does not fill it except with sweets’’.
لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ في المجمع أي إثم و حرج فِيما طَعِمُوا من الخمر و الميسر قبل نزول التحريم
There isn’t a blame upon those who are believing and are doing righteous deeds – in (the book) ‘Al Majma’, ‘I.e., any sin and problem’ – regarding what they are consuming, [5:93] – from the wine and the gambling, before the Revelation of the Prohibition.
و في تفسير أهل البيت ع فيما طعموا من الحلال و هذه اللفظة صالحة للأكل و الشرب
And in Tafseer by People-asws of the Household: ‘Among what they consumed from the Permissibles’; and this word ‘righteous’ is for the eating and the drinking.
جميعا روي عن ابن عباس و أنس و ابن عازب و مجاهد و قتادة و الضحاك أنه لما نزل تحريم الخمر و الميسر قالت الصحابة يا رسول الله ما تقول في إخواننا الذين مضوا و هم يشربون الخمر و يأكلون الميسر فأنزلت هذه الآية
All reported from Ibn Abbas, and Anas, and Ibn Aazib, and Mujahid, and Qatadah, and Al Zahhak, ‘When the Prohibition of the wine and the gambling was Revealed, the companions said, ‘O Rasool-Allah-saww! What are you-saww saying regarding our brothers, the ones who have passed away, and they were drinking the wine and eating the gambling (profits)?’ So this Verse was Revealed.
و قيل إنها نزلت في القوم الذين حرموا على أنفسهم اللحوم و سلكوا طريق الترهب كعثمان بن مظعون و غيره فبين الله لهم أنه لا جناح في تناول المباح مع اجتناب المحرمات
And it is said, ‘It was Revealed regarding the group, the ones who had prohibited the meats upon themselves, and they had travelled the parth of the Monkery, like Usman Bin Mazoun and others. Allah-azwj Clarified to them that there is no blame in eating the legalised with shunning the Prohibitions.
إِذا مَا اتَّقَوْا شربها بعد التحريم وَ آمَنُوا بالله وَ عَمِلُوا الصَّالِحاتِ أي الطاعات ثُمَّ اتَّقَوْا أي داموا على الاتقاء وَ آمَنُوا أي داموا على الإيمان ثُمَّ اتَّقَوْا بفعل الفرائض وَ أَحْسَنُوا بفعل النوافل
when they are fearing – drinking it after the Prohibition – and are believing – in Allah-azwj – and are doing righteous deeds. – of the obedience – Then they are fearing – i.e., being constant upon the piety – and believing, – being constant upon the Eman – then they are fearing – by doing the obligatory acts – and being good (to others) [5:93] – by doing the voluntary deeds.
و على هذا يكون الاتقاء الأول اتقاء الشرب بعد التحريم و الاتقاء الثاني هو الدوام على ذلك و الاتقاء الثالث اتقاء جميع المعاصي و ضم الإحسان إليه
And based upon this, the first piety would be fearing the drinking (wine) after the Prohibition, and the second piety, it would be the constancy upon that, and the third would be fearing entirety of the disobediences, and the doing of good (to others) was included to it.
و قيل إن الاتقاء الأول هو اتقاء المعاصي العقلية التي يختص المكلف و لا يتعداه و الإيمان الأول الإيمان بالله تعالى و بما أوجب الله الإيمان به و الإيمان بقبح هذه المعاصي و وجوب تجنبها
And it is said that the first piety, it is fearing the intellectual disobedience which is specific to the encumbered, and not to repeat it; and the first Eman is Eman with Allah-azwj the Exalted, and with whatever Allah-azwj has Obligated to believe in, and the belief in the ugliness of these disobediences, and obligation to shun these.
و الاتقاء الثاني هو الاتقاء عن المعاصي السمعية و الإيمان بقبحها و وجوب اجتنابها
And the second piety, it is fearing from the disobediences of the hearing, and the belief in their ugliness and obligation of shunning these.
و الاتقاء الثالث يختص بمظالم العباد و ربما يتعدى إلى الغير من الظلم و الفساد.
And the third piety is specific pertains to the grievances of the servants, and sometimes it would exceed to the others from the injustice and the mischief.
و قال أبو علي الجبائي أن الشرط الأول يتعلق بالزمان الماضي و الشرط الثاني يتعلق بالدوام على ذلك و الاستمرار على فعله و الشرط الثالث يختص بمظالم العباد
And Abu Ali Al-Jabaie said, ‘The first conditions is related with the past times; and the second condition is related with the constancy upon that and the persistence upon doing it; and the third conditions is specific with injustices of the servants.
ثم استدل على أن هذه الاتقاء يختص بالمظالم بقوله وَ أَحْسَنُوا فإن الإحسان إذا كان متعديا وجب أن يكون المعاصي التي أمروا باتقائها قبله أيضا متعدية
Then He-azwj Indicated upon that these pieties (fearing) are specific with the injustices, by His-azwj Words: and being good (to others) [5:93], for the favouring (others), if it was transgressive, would oblige that it would be the disobedience which they had been Commanded to be fearing before it as well as being a transgression.
و هذا ضعيف لأنه لا تصريح في الآية بأن المراد به الإحسان المتعدي و لا يمتنع أن يريد بالإحسان فعل الحسن و المبالغة فيه و إن اختص الفاعل و لا يتعداه كما يقولون لمن بالغ في فعل الحسن أحسنت و أجملت
And this is weak, because it is not explicit in the Verse that the intended with it is the transgressive good deed, and not abstain if he intends with the favour as a good deed and the extensive in it, and even if the doer is specific and does not exceed it, like what they would say to the one extensive in the good deed, ‘You have done good, and beautiful!’
ثم لو سلم أن المراد به الإحسان المتعدي فلم لا يجوز أن يعطف فعل متعد على فعل لا يتعدى و لو صرح سبحانه
Then if it is accepted that what is meant by it is transgressive benevolence, then why is it not permissible for a transgressive act to be sympathetic to an act that does not transgress, even if the Glorious had been explicit?
و قال و اتقوا القبائح كلها و أحسنوا إلى غيرهم لم يمتنع و لعل أبا علي إنما عدل في الشرط الثالث عن ذكر الأحوال لما ظن أنه لا يمكن فيه ما أمكن في الأول و الثاني و هذا ممكن غير ممتنع بأن يحمل الشرط الأول على الماضي و الثاني على الحال و الثالث على المنتظر المستقبل
And he said, ‘And fear the ugliness, all of them, and be good to others, and they did not refuse’. And perhaps Abu Ali rather turned away from the third condition in mentioning the situations when he thought that it is not possible in it what is possible in the first and the second; and this possibility is not impossible that one would bear the first condition upon the past, and the second upon the current, and the third upon the future.
و متى قيل إن المتكلمين عندهم لا واسطة بين الماضي و المستقبل فإن الفعل إما أن يكون موجودا فيكون ماضيا و إما أن يكون معدوما فيكون مستقبلا و إنما ذكر الأحوال الثلاث النحويون فجوابه أن الصحيح أنه لا واسطة في الوجود كما ذكرت غير أن الموجود في أقرب الزمان لا يمتنع أن نسميه حالا و نفرق بينه و بين الغابر السالف و الغابر المنتظر انتهى.
And when the theologians with them says, ‘There are no means between the past and the future, for the deed either would be existing, so it would be in the past, or it would be anticipated, so it would be in the future, and rather the three conditions have been mentioned grammatically’, its answer would be, ‘The correct is that there are no means regarding the existence like what you mentioned, apart from that the existing in the nearby times, it is not impossible for us to be naming it as current, and we differentiate between it and the far distant past, and the anticipated’ – end.
و قال بعض المحققين للإيمان درجات و منازل كما دلت عليه الأخبار الكثيرة و أوائل درجات الإيمان تصديقات مشوبة بالشكوك و الشبه على اختلاف مراتبها و يمكن معها الشرك
And one of the researchers said, ‘There are ranks for the Eman and levels, like what the numerous Ahadeeth are evidencing upon, and the beginning ranks of the Eman is ratifications tainted with the doubts, and the doubts are based upon the different ranks, and it is possible the Shirk would be with these.
وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ و عنها يعبر بالإسلام في الأكثر قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ
And most of them do not believe in Allah except and they are associating [12:106], and about this expressing Al Islam in most: The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14].
و أواسطها تصديقات لا يشوبها شك و لا شبهة الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ ثُمَّ لَمْ يَرْتابُوا و أكثر إطلاق الإيمان عليها خاصة إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
And its middle is ratification, neither tainted by doubts nor suspicion: those who believe in Allah and His Rasool, then they do not doubt, [49:15]. And mostly the Eman is related to it in particular: But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2].
و أواخرها تصديقات كذلك مع كشف و شهود و ذوق و عيان و محبة كاملة لله سبحانه و شوق تام إلى حضرته المقدسة يُحِبُّهُمْ وَ يُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ يُجاهِدُونَ فِي سَبِيلِ اللَّهِ وَ لا يَخافُونَ لَوْمَةَ لائِمٍ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ
And its ending is ratification like that along with uncovering, and witnessing, and tasting, and assisting, and perfect love for Allah-azwj the Glorious and complete yearning to His-azwj Holy Presence. He would be Loving them, and they would be loving Him, being humble towards the Momineen, mighty against the Kafirs. They would be fighting in the Way of Allah, and they would not be fearing accusations of an accuser. That is a Grace of Allah. He Gives it to the one He so Desires, [5:54].
و عنها العبارة تارة بالإحسان الإحسان أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك و أخرى بالإيقان وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ
And about is the expression, at times the favour with the favour, that you should worship Allah-azwj as if you can see Him-azwj, for even though you are not seeing Him-azwj, He-azwj is Seeing you; and the other is with the conviction, and of the Hereafter, they are certain [2:4].
و إلى المراتب الثلاثة الإشارة بقوله عز و جل لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا إِذا مَا اتَّقَوْا وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ ثُمَّ اتَّقَوْا وَ آمَنُوا ثُمَّ اتَّقَوْا وَ أَحْسَنُوا وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
And to the three ranks, there is an indication by His-azwj Words, Mighty and Majestic: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, when they are fearing and are believing and are doing righteous deeds. Then they are fearing and believing, then they are fearing and being good (to others), and Allah Loves the good doers [5:93].
و إلى مقابلاته التي هي مراتب الكفر الإشارة بقوله جل و عز إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَ لا لِيَهْدِيَهُمْ سَبِيلًا
And in comparison to which these are ranks of Kufr, indicated by His-azwj Words, Mighty and Majestic: Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, it would not be for Allah to Forgive them nor Guide them to a way [4:137].
أقول و سيأتي تحقيق ذلك في كتاب الإيمان و الكفر.
I (Majlisi) am saying, ‘And I shall be coming with that research in the book, ‘Al Eman Wa Al Kufr’.
و قال الرازي فإن قيل لم شرط رفع الجناح على التناول المطعومات بشرط الإيمان و التقوى مع أن من المعلوم أن من لم يؤمن و من لم يتق ثم تناول شيئا من المباحات فإنه لا جناح عليه في ذلك التناول بلى عليه جناح في ترك الإيمان و في ترك التقوى قلنا ليس هذا للاشتراط بل لبيان أن أولئك الأقوام الذين نزلت فيهم هذه الآية كانوا على هذه الصفة ثناء عليهم.
And Al-Razy said, ‘If it is said, ‘Why is there a raised condition of the blame upon taking the foods with a condition of the Eman and the piety, along with that it is from the known that the one who does not believe and does not fear, then he takes something from the legalised, there would be no blame upon him in taking that, but upon him would be a blame in neglecting the Eman and in neglecting the piety?’, We say, ‘These aren’t conditions, but these are for clarification, or those are people, the ones this Verse has been Revealed regarding them. They were upon this description as a praise upon them’.
و قال الطبرسي و الأَجَلُّ المرتضى علي بن الحسين الموسوي قدس الله روحه ذكر في بعض مسائله أن المفسرين تشاغلوا بإيضاح الوجه في التكرار الذي تضمنه هذه الآية و ظنوا أنه المشكل فيها و تركوا ما هو أشد إشكالا من التكرار و هو أنه تعالى نفى الجناح عن الذين آمنوا و عملوا الصالحات فيما يطعمونه بشرط الاتقاء و الإيمان و عمل الصالحات و الإيمان و عمل الصالحات ليس بشرط في نفي الجناح فإن المباح إذا وقع من الكافر فلا إثم عليه و لا وزر.
And Al-Tabarsy said, ‘The majestic Al-Murtaza Ali Bin Al-Husayn Al-Musawy, may Allah-azwj Sanctify his soul, said in one of his issues, ‘The interpreters are pre-occupied with clarifying the aspect regarding the repetition which is included in this Verse, and they think that there is a problem in it, and they are neglecting what is severer in being problematic than the repetition, and it is that the Exalted has negated the blame from the ones who believe and do the righteous deeds in what they are consuming with a condition of the piety and the Eman and the righteous deeds; and the Eman and the righteous deeds aren’t with a condition in negation of the blame, for the legalised, when it occurs from the Kafir, there is no sin upon him nor any burden’.
و قال و لنا في حل هذه الشبهة طريقان أحدهما أن يضم إلى المشروط المصرح بذكره غيره حتى يظهر تأثير ما شرط فيكون تقدير الآية لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا و غيره إِذا مَا اتَّقَوْا وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لأن الشرط في نفي الجناح لا بد من أن يكون له تأثير حتى يكون متى انتفى ثبت الجناح
And he said, ‘And for us in solution of this suspicion, there are two ways. One of these is to include the explicit condition by mentioning another until the impact is apparent of what has been stipulated, so it would be an assessment of the Verse: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, [5:93]; and another: when they are fearing and are believing and are doing righteous deeds. [5:93], because the condition in negating the blame, it is inevitable from there being an impact for it, until when it happens to be negated, the blame is proven.
و قد علمنا أن باتقاء المحارم ينتفي الجناح فيما يطعم فهو الشرط الذي لا زيادة عليه و لما ولي ذكر الاتقاء الإيمان و عمل الصالحات و لا تأثير لهما في نفي الجناح علمنا أنه أضمر ما تقدم ذكره ليصح الشرط و يطابق المشروط لأن من اتقى الحرام فيما لا يطعم لا جناح عليه فيما يطعمه و لكنه قد يصح أن يثبت عليه الجناح فيما أخل به من واجب أو ضيعة من فرض
And we have known that fearing the Prohibitions negates the blame in what is consumed, so it is the condition which there is no addition upon it, and when the mention turns to the pious, the Eman and the righteous deeds and their impacts in negating the blame, we know that it is implicit, what its mention has preceded, for the correct condition and is in accordance to the conditional, because one who fears the Prohibition in what cannot be eaten, there would be no blame upon him in what he eats, but it would be correct that the blame would be proven upon him in what he has meddled with, from an obligation, or wasted from an Imposition.
فإذا شرطنا أنه وقع اتقاء القبيح ممن آمن بالله و عمل الصالحات ارتفع الجناح عنه من كل وجه و ليس بمنكر حذف ما ذكرناه لدلالة الكلام عليه فمن عادة العرب أن يحذفوا ما يجري هذا المجرى و يكون قوة الدلالة عليه مغنية عن النطق به
When we stipulate that a pious one has committed the ugliness, from the ones who believe in Allah-azwj and does righteous deeds, the blame is raised from him from every aspect, and it is not an evil to delete what we have mention for the evidence of the speech upon it. It is from the norms of the Arabs that they tend to delete what flows this flow, and the strength of the evidence upon it would be needless from the speaking with it.
و الطريق الثاني هو أن يجعل الإيمان و عمل الصالحات هنا ليس بشرط حقيقي و إن كان معطوفا على الشرط فكأنه تعالى لما أراد أن يبين وجوب الإيمان و عمل الصالحات عطفه على ما هو واجب من اتقاء المحارم لاشتراكهما في الوجوب و إن لم يشتركا في كونهما شرطا في نفي الجناح فيما يطعم و هذا توسع في البلاغة يحار فيه العقل استحسانا و استغرابا انتهى كلامه رحمه الله.
And the second way, it is that the Eman and righteous deeds have been Made to be over here, aren’t with a real condition, and even though they are subject to the condition. It is as if the Exalted, when He-azwj Wanted to Clarify the obligation of the Eman and the righteous deeds, subjected it to what is an obligation of fearing the Prohibitions, in order to participate them in the obligation, and if they were not participated in their being conditions in negation of the blame in what they consumed, and this is capaciousness in the eloquence the intellects get bewildered in admiration and astonishment’ – end of his speech, may Allah-azwj have Mercy on him.
و قد قيل أيضا في الجواب في ذلك أن المؤمن يصح أن يطلق عليه أنه لا جناح عليه و الكافر مستحق للعقاب مغمور فلا يطلق عليه هذا اللفظ و أيضا فإن الكافر قد سد على نفسه طريق معرفة التحليل و التحريم فلذلك خص المؤمن بالذكر.
And it has been said as well in the answer regarding that, ‘The Momin, it is correct that it is related upon him that there is no blame upon him, and the Kafir is deserving of the Punishment, immersed, so this word has not been linked upon him, and also, te Kafir had blocked upon himself the way of recognising the Permissibility and the prohibition. For that (reason) the Momin is Specified with the Mention’.
و قوله وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ أي يريد ثوابهم و إجلالهم و إكرامهم و تجليلهم
And His-azwj Words: and Allah Loves the good doers [5:93] – i.e., Intending to Reward them, and Grant them majesty, and Honour them, and Venerate them.
وَ يُرْوَى أَنَّ قُدَامَةَ بْنَ مَظْعُونٍ شَرِبَ الْخَمْرَ فِي أَيَّامِ عُمَرَ بْنِ الْخَطَّابِ فَأَرَادَ أَنْ يُقِيمَ عَلَيْهِ الْحَدَّ فَقَالَ لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ الْآيَةَ فَأَرَادَ عُمَرُ أَنْ يَدْرَأَ عَنْهُ الْحَدَّ
And it is reported that Qudama Bin Mazoun drank the wine during the days of Umar Bin Al Khattab. He intended to establish the legal penalty upon him. He said, ‘There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, [5:93] – the Verse. So, Umar intended to drop the legal penalty from him.
فَقَالَ عَلِيٌّ ع أَدِيرُوهُ عَلَى الصَّحَابَةِ فَإِنْ لَمْ يَسْمَعْ أَحَداً مِنْهُمْ قَرَأَ عَلَيْهِ آيَةَ التَّحْرِيمِ فَادْرَءُوا عَنْهُ الْحَدَّ وَ إِنْ كَانَ قَدْ سَمِعَ فَاسْتَتِيبُوهُ وَ أَقِيمُوا عَلَيْهِ الْحَدَّ فَإِنْ لَمْ يَتُبْ وَجَبَ عَلَيْهِ الْقَتْلُ.
Ali-asws said: ‘Rotate him to the companions. If no one from them has recited the Verse of the Prohibition to him, then drop the legal penalty from him; and if he had heard, then tell him to repent and establish the legal penalty upon him. If he does not repent, the killing would be obligated upon him’.
و أقول يمكن أن يقال في جواب الشبهة التي أوردها السيد رضي الله عنه لا نسلم أن المباح على الكفار مباح و يمكن أن تكون الإباحة مشروطة بالإيمان كما أن صحة العبادات مشروطة به كما يظهر من كتاب أمير المؤمنين ع إلى أهل مصر مع محمد بن أبي بكر و غيره من الأخبار أن الله لا يحاسب المؤمن على لذات الدنيا و يحاسب غيره عليها و إنما أباحها للمؤمنين
And I (Majlisi) am saying, ‘It is possible that it be said in answer to the suspicion which the Seyyid, may Allah-azwj be Pleased with him, has referred to, ‘We do not submit that the legalised upon the Kafir is legal and it is possible that the legalisation would be condition with the Eman, just as the correctness of the worship is conditional with it, like what has appeared in the letter of Amir Al-Momineen-asws to the people of Egypt (sent) with Muhammad Bin Abu Bakr, and others from the Ahadeeth, that Allah-azwj will not Reckon the Momin upon the pleasures of the world and will Reckon the others upon it, and rather, it is legalised for the Momineen.
فالمراد بعمل الصالحات ولاية الأئمة ع و بالتقوى ترك الأطعمة المحرمة فيستفاد من الآية عدم الجناح على المؤمنين في أي شيء أكلوا و شربوا إذا اجتنبوا المأكولات و المشروبات المحرمة و ثبوت الجناح على المؤمنين إذا أكلوا و شربوا الحرام و على غيرهم مطلقا لعدم حصول شرط الإباحة فيهم
The intended with the righteous deed is the Wilayah of the Imams-asws, and (intended) with the piety is neglecting the Prohibited foods. It is understood from the Verse that there is no blame upon the Momineen in whichever they eat and drink when they are shunning the Prohibited foods and drinks, and the blame is affirmed upon the Momineen when they eat and drink the Prohibited, and upon others is absolute because the condition of the Permissibility is not fulfilled in them.
و يحتمل على وجه بعيد أن يكون المراد أن صرف المستلذات لا يضر لمن كمل إيمانه و إنما يضر الناقصين الذين يصير ذلك سببا لطغيان نفوسهم و غلبة الشهوات المحرمة عليهم فالرياضات البدنية مستحبة مطلوبة لأمثال هؤلاء لتكميل نفوسهم و إخراج الشهوات و حب اللذات عن قلوبهم.
And it is possible upon a remote aspect that the intent could be the utilisation of the pleasures, there is no harm for the ones whose Eman is perfect, and rather it harms the deficient ones, the ones who come to that as a cause to extinguish their souls and there is an overcoming by the Prohibited desires upon them. The physical exercises are recommended and required for the likes of them in order to perfect their souls and expel the desires and love for the pleasures away from their hearts.
قُلْ لا يَسْتَوِي الْخَبِيثُ وَ الطَّيِّبُ قال في المجمع لما بين سبحانه الحلال و الحرام بين أنهما لا يستويان فقال سبحانه قُلْ يا محمد لا يَسْتَوِي أي لا يتساوى الْخَبِيثُ وَ الطَّيِّبُ أي الحرام و الحلال عن الحسن و الجبائي و قيل الكافر و المؤمن عن السدي
Say: ‘The bad and the good are not equal, [5:100] – He said in ‘Al-Majma’, ‘When the Glorious Clarified the Permissibles and the Prohibitions, Clarified that these two are not equal. The Glorious Said: Say: – O Muhammad-saww –‘The bad and the good are not equal, [5:100] – i.e., the Prohibition and the Permissible – from Al-Hassan And Al-Jabaie. And it is said, ‘The Kafir and the Momin’ – from Al-Sady.
وَ لَوْ أَعْجَبَكَ أيها السامع أو أيها الإنسان كَثْرَةُ الْخَبِيثِ أي كثرة ما تراه من الحرام لأنه لا يكون في الكثير من الحرام بركة و يكون في القليل من الحلال بركة
and even though the abundance of the bad fascinates you’ – O you listener, or O you human being, i.e., abundance of what you see from the Prohibited, because there does not happen to be any Blessings in the abundance, and there happens to be Blessings in the little from the Permissible.
و قيل إن الخطاب للنبي ص و المراد أمته
And it is said, ‘The address is to the Prophet-saww, and the intent is his-saww community’.
فَاتَّقُوا اللَّهَ أي فاجتنبوا ما حرم الله عليكم يا أُولِي الْأَلْبابِ يا ذوي العقول لَعَلَّكُمْ تُفْلِحُونَ أي لتفلحوا و تفوزوا بالثواب العظيم و النعيم المقيم انتهى.
Therefore, fear Allah, – i.e., keep aside from what Allah-azwj has Prohibited unto you all – O ones of understanding, – O ones with the intellect – perhaps you would be successful [5:100] – i.e., you will be successful and win with the mighty Rewards, and the lasting bounties’ – end.
و أقول يمكن تعميم الطيب و الخبيث بحيث يشمل كل ما فيه جهة خبث و رداءة واقعية سواء كان إنسانا أو مالا أو مأكولا أو مشروبا فإنه لا يستوي مع الطيب الطاهر من ذلك الجنس و إن كان الخبيث أكثر أي ليس مدار القبول و الكمال على الكثرة بل على الحسن و الطيب الواقعيين
And I (Majlisi) am saying, ‘It is possible to include the good and the bad whereby one could include all what is in it having an aspect of the actual bad and the lowly as equal, whether it was a human being, or wealth, or food or drink, for it cannot equate with the good, the clean from that type, and if even though the bad was more, i.e., the extent of the acceptance and the perfect over the abundance, but over the beautiful and the good actually.
و لا يخفى أنه لا يدخل فيهما الخبيث و الطيب الذين اصطلح عليهم الأصحاب من كون الشيء مرغوبا للناس أو عدمه ما حرم عليكم أي بقوله حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ مما حرم عليكم فإنه أيضا حلال حال الضرورة
And it is not hidden that the bad and the good is not included in these two, that which the companions had agreed upon, from the thing being desirable to the people or its forbiddance of what is Prohibited unto you all, i.e., by His-azwj Words: Prohibited unto you is the dead, [5:3], except what you are desperate towards? [6:119], from what is Prohibited unto you all, for it as well is Permissible, in a state of desperation.
وَ إِنَّ كَثِيراً لَيُضِلُّونَ بتحليل الحرام و تحريم الحلال بِأَهْوائِهِمْ بِغَيْرِ عِلْمٍ أي بتشهيهم بغير تعلق بدليل يفيد العلم إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ أي المتجاوزين الحق إلى الباطل و الحلال إلى الحرام.
And that many are being strayed – by permitting the Prohibited and prohibiting the Permissible – by their whims without knowledge. – i.e., by making them desirous without relating with the evidence benefitting the knowledge – Surely your Lord, He is more Knowing with the exceeders [6:119] – i.e., surpassing the truth to the falsehood, and the Permissible to the Prohibition.
أقول و يدل على أن الأصل في المأكولات لا سيما في الذبائح الحل و لا يجوز الحكم بالتحريم إلا بدليل و إنه تحل المحرمات عند الضرورة أي ضرورة كانت.
I (Majlisi) am saying, ‘And its evidence’s upon that the principle in the foods, there is no rule of the Permissibility in the slaughters, nor is the ruling allowed with the Prohibition except with evidence, and that the Prohibitions are Permissible during the desperation, whichever desperation it may be’.
هُوَ الَّذِي أَنْشَأَ في المجمع أي خلق و ابتدأ على مثال جَنَّاتٍ أي بساتين فيها الأشجار المختلفة مَعْرُوشاتٍ مرفوعات بالدعائم قيل هو ما عرشه من الكروم و نحوها عن ابن عباس و قيل عرشها أن يجعل لها حظائر كالحيطان
And He is the One Who Produces – In (the book) ‘Majma’, ‘I.e., He-azwj Created and Began (not) upon an example – gardens, – i.e., orchards wherein are the different trees – trellised – i.e., raised with the foundation (tall). It is said, ‘It is what is trellised with the vines and approximate to it’ – from Ibn Abbas. And it is said, ‘Its trellis is that an enclosure is made to be for it, like the wall.
وَ غَيْرَ مَعْرُوشاتٍ يعني ما خرج من قبل نفسه في البراري و الجبال من أنواع الأشجار عن ابن عباس و قيل غير مرفوعات بل قائمة على أصولها مستغنية عن التعريش
and without trellises, – meaning what emerges from the Direction of Himself-azwj in the prairies and the mountains, from a variety of the trees’ – from Ibn Abbas. And it is said, ‘Without rising, but standing upon its roots, needless from the trellises.
وَ النَّخْلَ وَ الزَّرْعَ أي أنشأ النخل و الزرع مُخْتَلِفاً أُكُلُهُ أي طعمه و قيل ثمره و قيل هذا وصف للنخل و الزرع جميعا فخلق سبحانه بعضها مختلف اللون و الطعم و الرائحة و الصورة و بعضها مختلفا في الصورة متفقا في الطعم و بعضها مختلفا في الطعم متفقا في الصورة و كل ذلك يدل على توحيده و على أنه قادر على ما يشاء عالم بكل شيء
and the palm trees, and the crops – i.e., Produced the palms trees and the vegetation – of different foods, – i.e., tastes. And it is said, ‘This is a description of the pam tree and the vegetation, all of them. The Glorious Created some of these of different colours, and tastes, and smells, and images, and some of these are different in the images, same in the taste, and some of these are different in the taste, same in the image. And all that evidence’s upon His‑azwj Oneness, and upon that He-azwj is Able upon whatever He-azwj so Desires to, a Knower of all things.
وَ الزَّيْتُونَ وَ الرُّمَّانَ مُتَشابِهاً في الطعم و اللون و الصورة وَ غَيْرَ مُتَشابِهٍ إذا أثمر فيها و إنما قرن الزيتون إلى الرمان لأنهما متشابهان باكتنان الأوراق في أغصانها
and the olives, and the pomegranates resembling – in the taste, and the colour, and the image – and without resemblance. – when there is fruit in it. And rather the olive has been paired to the pomegranate because these two are similar with concealed leaves in their branches.
كُلُوا مِنْ ثَمَرِهِ إِذا أَثْمَرَ المراد به الإباحة و إن كان بلفظ الأمر قال الجبائي و جماعة هذا يدل على جواز الأكل من الثمر و إن كان فيه حق الفقراء انتهى.
Eat from its fruits when its yields – The intent with it is the legalisation, and even though there is the Command in the wording. Al-Jabaie and a group said, ‘This evidence’s upon the allowance of the goods from the fruits, and even though in it is a right of the poor’ – end.
و أقول الضمير في ثمره راجع إلى كل من المذكورات فيدل على إباحة الجميع مع أن ذكرها في مقام الامتنان أيضا يدل على ذلك
And I (Majlisi) am saying, ‘The pronoun in its fruits refers to all from the mentioned. Its evidences upon legalisation of all, along with that He-azwj Mentioned it in a position of Conferment as well, evidences upon that’.
وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ قيل هي الزكاة و في أخبارنا أنه غير الزكاة و سيأتي إن شاء الله في محله
and give His Right on the day of its harvest, – It is said, ‘It is the Zakat, and in our Ahadeeth, it is other than the Zakat, and I (Majlisi) shall be coming with it in its place, if Allah-azwj so Desires.
وَ لا تُسْرِفُوا أي في الإتيان و الصدقة أو في الأكل قبل الحصاد أو مطلقا و قيل أي لا تنفقوا في المعصية و قد مر تفسير سائر الآيات في باب الأنعام إلى قوله تعالى قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ أي طعاما محرما على آكل يأكله
and do not be extravagant. [6:141] – i.e., in the giving and the charity, or regarding the eating before the harvest, or absolutely. And it is said, ‘I.e., do not spend in the act of disobedience’. And there has already passed, the interpretation of rest of the Verses in the chapter of the animals up to Words of the Exalted: Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be [6:145] – i.e., Food Prohibited upon eating, but he eats it.
و المراد بالوحي ما في القرآن أو الأعم و فيه تنبيه على أن لا تحريم إلا بوحي لا بغيره فإنه لا ينطق عن الهوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى
And the intent with the ‘Revelation’ is what is in the Quran, or more generally, and in it is an alert upon that there is no Prohibition except by Revelation, not something else, for he-saww did not speak from the whim: Surely, it is only a Revelation He Revealed [53:4].
إِلَّا أن يكون الطعام مَيْتَةً أَوْ دَماً مَسْفُوحاً قال الطبرسي رحمه الله أي مصبوبا و إنما خص المصبوب بالذكر لأن ما يختلط باللحم منه مما لا يمكن تخليصه منه معفو مباح
except if – the food – it happens to be dead, or blood burst forth, – Al-Tabarsee, may Allah‑azwj have Mercy on him, said, ‘I.e., pouring out, and rather the pouring is specified with the Mention because whatever from it is mingle with the meat from what is not possible to extract from it, is excused and legal.
أَوْ لَحْمَ خِنزِيرٍ إنما خص الأشياء الثلاثة هنا بذكر التحريم مع أن غيرها محرم فإنه سبحانه ذكر في المائدة تحريم المُنْخَنِقَةِ و المَوْقُوذَةِ و المُتَرَدِّيَةِ و النَّطِيحَةِ و غيرها لأن جميع ذلك يقع عليه اسم الميتة فيكون في حكمها
or meat of pig, – And rather, three things have been specified over here with mentioning the Prohibition, along with others being Prohibited, for He-azwj the Glorious Mentioned in (Surah) Al Maidah Prohibition, of and the strangled, and the beaten, and the fallen, and the gored, [5:3] and others such, because entirety of that, the name ‘the dead’ falls upon it, so it would come to be in its ruling.
فأجمل هاهنا و فصل هناك و أجود من هذا أن يقال خص هذه الأشياء بالتحريم تعظيما لحرمتها و بين تحريم ما عداها في مواضع أخر إما بنص القرآن أو بوحي غير القرآن
So, the most beautiful over here and detail over that, and best from this is that it be said, ‘These things have been specified with the Prohibition as a reverence to their sanctity, and He-azwj Clarified the Prohibition of what He-azwj Counted in other places, either by text of the Quran or by Revelation other than the Quran.
و أيضا فإن هذه السورة مكية و المائدة مدنية فيجوز أن يكون غير ما في الآية من المحرمات إنما حرم فيما بعد و الميتة عبارة عما كان فيه حياة ففقدت من غير تذكية شرعية
And as well, this Chapter is Makkan, and (Surah) Al Maidah is Medinite, so it is allowed that there would be other than what is the Verse, from the Prohibited. But rather, it was Prohibited afterwards; and the ‘dead’ is an expression about whatever used to have life in it, so it is lost from without legal purification (slaughter).
فَإِنَّهُ رِجْسٌ أي نجس و الرجس اسم لكل شيء مستقذر منفور عنه و الرجس أيضا العذاب و الهاء في قوله فَإِنَّهُ عائد إلى ما تقدم ذكره انتهى.
for it is an uncleanness – i.e., filthy, and the uncleanness is a name for all things filthy alienated from, and the uncleanness as well is the Punishment, and the (letter) ‘Ha’ in His-azwj Word: for, takes us back to what its mention has already preceded’ – end.
و قيل الضمير راجع إلى الخنزير أو لحمه و قذارته لتعوده أكل النجاسة.
And it is said, ‘The pronoun refers to the pig, or its meat, and its filthiness because it is accustomed to eat the unclean’.
أَوْ فِسْقاً قال البيضاوي عطف على لحم خنزير و ما بينهما اعتراض للتعليل
or a transgression, – Al-Bayzawi said, ‘It inclines upon the meat of pig, and what is between the two is a reason for the explanation.
أُهِلَّ لِغَيْرِ اللَّهِ بِهِ صفة له موضحة و إنما سمي ما ذبح على اسم الصنم فسقا لتوغله في الفسق و يجوز أن يكون فسقا مفعولا له من أهل و هو عطف على يكون و المستكن فيه راجع إلى ما رجع إليه المستكن في يكون
dedicated with for other than Allah. [6:145] – A description having clarification for it, and rather naming what is being slaughtered upon the name of an idol is a transgression due to its incursion into the transgression, and it is allowed that it would be a transgression done for it from people, and he is inclined upon it being done, and settled in it, referring to what is being referred to it, the settling in it happening.
وَ عَلَى الَّذِينَ هادُوا أي على اليهود في أيام موسى ع حَرَّمْنا كُلَّ ذِي ظُفُرٍ في المجمع اختلف في معناه فقيل هو كل ما ليس بمُنْفَرِجِ الأَصَابع كالإبل و النَّعام و الإِوَّز و البَطِّ عن ابن عباس و ابن جبير و غيرهما
And to those Jews – i.e., upon the Jews during the days of Musa-as – We Prohibited all with claws; – In (the book) ‘Al-Majma’, ‘There is a differing regarding its meaning. It is said, ‘It is all what isn’t open with the fingers, like the camel, and the ostriches, and the geese’ – from Ibn Abbas and Ibn Jubeyr and others.
و قيل هو الإبل فقط و قيل يدخل فيه كل السباع و الكلاب و السنانير و ما يصطاد بظفره و قيل كل ذي مخلب من الطير و كل ذي حافر من الدواب
And it is said, ‘It is the camel only’. And it is said, ‘There is included in it, every wild animal, and the dogs, and the cats, and whatever hunts by its claws’. And it is said, ‘All from the birds with a claw, and from the animals with a hoof.
وَ مِنَ الْبَقَرِ وَ الْغَنَمِ حَرَّمْنا عَلَيْهِمْ شُحُومَهُما من الثرب و شحم الكلى و غير ذلك إِلَّا ما حَمَلَتْ ظُهُورُهُما من الشحم و هو اللحم السمين فإنه لم يحرم عليهم أَوِ الْحَوايا أي ما حملته الحوايا من الشحم و الحوايا هي المباعر و قيل هي بنات اللبن و قيل هي الأمعاء التي عليها الشحوم.
and from the cows and the sheep we Prohibited upon them both their meats – from the omentum, and the kidney fact, and other than that – except what their backs carried, or the entrails, – from the fat, and it is the fat meat, for it is not Prohibited upon them – or what was mixed with bones. [6:146] – i.e., what the bones had carried from the fat, and the ‘Al-Hawaya’, it is the dung. It is said, ‘It is a daughter of the milk’. And it is said, ‘It is the intestines upon which is the fat’.
أَوْ مَا اخْتَلَطَ بِعَظْمٍ في الكشاف و غيره هو شحم الألية لاتصالها بالعُصْعُص و قيل المُخُّ و في الكنز هو شحم الجَنْب و الأَلْيَة لأنها مركبة على العصعص و دخول شحم الجنب فيما حملت الظهور أظهر
or what was mixed with bones. [6:146] – In (the book) ‘Al-Kashaf’ and others, ‘It is fat of the buttocks connected with the coccyx’. And it is said, ‘The brain’. And in ‘Al-Kunz’, ‘It is fat of the sides and the buttocks because these are installed upon the coccyx, and fat of the sides included into what the backs carry, is apparent’.
و قيل و في الآية دلالة على حل هذه الأشياء في شريعتنا و إلا لما كان لتخصيص اليهود بالتحريم معنى و يدل أيضا على التخصيص قوله سبحانه ذلِكَ جَزَيْناهُمْ بِبَغْيِهِمْ مع معاونة قرائن لا تخفى.
And it is said, ‘And in the verse there is evidence upon the Permissibility of these things in our Law, or except due to what happened specifically for the Jews with the Prohibition, in meaning, and its evidence’s as well upon the specific of His-azwj Words, the Glorious: That was Our Recompense due to their rebellion, [6:146], along with the support of the clues, it is not hidden’.
وَ إِنَّا لَصادِقُونَ في المجمع أي في الإخبار عن التحريم و عن بغيهم و في كل شيء و في أن ذلك التحريم عقوبة لأوائلهم و مصلحة لما بعدهم إلى وقت النسخ.
and We are Truthful [6:146] – In ‘Al-Majma’, ‘I.e., in the Ahadeeth about the Prohibition, and about their rebellion, and in all things, and in that Prohibition, there is a Punishment for their friends, and a betterment for what is after them up to the time of the Abrogation’.
و قال رحمه الله في قوله وَ لَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ أي مكناكم من التصرف فيهما و ملكناكموها و جعلناها لكم قرارا وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ أي ما تعيشون به من أنواع الرزق و وجوه النعم و المنافع و قيل يريد المكاسب و الإقدار عليها بالعلم و القدرة و الآلات
And he, may Allah-azwj have Mercy on him, said regarding His-azwj Words: ‘And We have Enabled you in the earth – ‘I.e., Enabled you all from utilising in these, and owning these, and Making it as a settlement for you – and We Made livelihood for you therein. – i.e., what you could be living with, from a variety of the sustenance, and aspects of the bounties and the benefits. And it is said, ‘He-azwj Meant the earning and the abilities upon it with the knowledge and the power, and the tools.
قَلِيلًا ما تَشْكُرُونَ أي أنتم مع هذه النعم التي أنعمناها عليكم لتشكروا قد قل شكركم
very few are thankful [7:10] – i.e., You, along with these bounties which I-saww have Favoured upon you, should be grateful, your thanking is little.
وَ كُلُوا وَ اشْرَبُوا صورته صورة الأمر و المراد به الإباحة و هو عام في جميع المباحات وَ لا تُسْرِفُوا أي و لا تجاوزوا الحلال إلى الحرام
and eat and drink [7:31] – It’s outline is an outline of the Command, and the intent with it is the legalisation, and it is generally regarding entirety of the legalised (consumptions) – and do not be extravagant; – i.e., and do not surpass the Permissible to the Prohibited.
قال مجاهد لو أنفقت مثل أحد في طاعة الله لم تكن مسرفا و لو أنفقت درهما أو مدا في معصية الله لكان إسرافا
Mujahid said, ‘Even if you were to spend like (mount) Ohad in obedience of Allah-azwj, you would not be extravagant, and if you were to spend one Dirham or a handful (of food) in disobedience of Allah-azwj, it would be extravagance’.
و قيل معناه لا تخرجوا عن حد الاستواء في زيادة المقدار
And it is said, ‘It’s meaning is, ‘Do not exit from a limit of moderation in increasing the amount’.
و قد حكي أن الرشيد كان له طبيب نصراني حاذق فقال ذات يوم لعلي بن الحسين بن واقد ليس في كتابكم من علم الطب شيء و العلم علمان علم الأديان و علم الأبدان
And it has been narrated that (the caliph) Al Rasheed had a skilled Christian physician for him. One day he said to Ali Bin Al-Husayn Bin Waqid, ‘There isn’t anything from the knowledge of medicine in your books, and the knowledge is (two types of) knowledge – knowledge of the religions and knowledge of the bodies’.
فقال له علي قد جمع الله الطب كله في نصف آية من كتابه و هو قوله كُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا و جمع نبينا ص الطب في قوله المعدة بيت الداء و الحمية رأس كل دواء و أعط كل بدن ما عودته فقال الطبيب ما ترك كتابكم و لا نبيكم لجالينوس طبا.
Ali said to him, ‘Allah-azwj has Gathered the medicine, all of it in half a Verse of His-azwj Book, and it is His-azwj Word: and eat and drink and do not be extravagant; [7:31]. And our Prophet‑saww gathered the medicine in his-saww words: ‘The stomach is a house of illness, and the dieting is chief of all cures, and give each body what would return it (rebalance it)’. The physician said, ‘Neither your Book nor your Prophet-saww has left any medicine of Galen!’’[166]
و قيل معناه لا تأكلوا محرما و لا باطلا على وجه لا يحل و أكل الحرام و إن قل إسراف و مجاوزة الحد و ما استقبحه العقلاء و عاد بالضرر عليكم فهو إسراف أيضا لا يحل كمن يطبخ القدر بماء الورد و يطرح فيها المسك و كمن لا يملك إلا دينار فاشترى به طيبا و تطيب به و ترك عياله محتاجين إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ أي يبغضهم.
And it is said, ‘Its meaning is, ‘Do not be eating a Prohibited (substance) nor falsely upon and aspect of non-permissibility, and eating the Prohibited, and even a little, is extravagance and a transgression of the limit, and what the intellectuals consider ugly, and it returns with the harm upon you, so it is extravagance as well, not Permissible, like the one who cooks the filth with rose water and drops the musk in it, and like the one does not own except a Dinar, so he buys perfume with it and applies it, and neglects his dependants being needy, surely He does not Love the extravagant ones [7:31] – i.e., Hates them.
و لما حث سبحانه على تناول الزينة عند كل مسجد و ندب إليه و أباح الأكل و الشرب و نهى عن الإسراف و كان قوم من العرب يحرمون كثيرا من هذا الجنس حتى أنهم كانوا يحرمون السمون و الإبان في الإحرام و كانوا يحرمون السوائب و البحائر أنكر عز اسمه ذلك عليهم
And when the Glorious Urged upon taking the adornment at every Masjid and Called to it, and Legalised the eating and the drinking, and Prohibited from the extravagance, there was a group of Arabs prohibiting a lot of this type, to the extent that they were prohibiting the butter and the dairy during the Ihraam, and they were prohibiting the Al-Saiba and Al-Baheira (sacrificial animals), He-azwj, Mighty is His-azwj Name, Denied that upon them.
فقال قُلْ يا محمد مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ أي من حرم الثياب التي يتزين بها الناس مما أخرجها الله من الأرض لعباده وَ الطَّيِّباتِ مِنَ الرِّزْقِ قيل هي المستلذات من الرزق و قيل هي المحللات و الأول أظهر لخلوصها يوم القيامة للمؤمنين
He-azwj Said: Say: – O Muhammad-saww – i.e., who prohibited the clothes which the people are adorning with, from what Allah-azwj has Extracted from the earth for His-azwj servants – and the good from the sustenance?’ [7:32]. It is said, ‘It is the pleasurable from the sustenance’. And it is said, ‘These are the Permissibles’. And the first is more apparent due to its salvation for the Momineen on the Day of Qiyamah.
قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ قال ابن عباس يعني أن المؤمنين يشاركون المشركين في الطيبات في الدنيا فأكلوا من طيبات طعامهم و لبسوا من جياد ثيابهم و نكحوا من صالح نسائهم
Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment [7:32] – Ibn Abbas said, ‘It means that the Momineen are participants of the Polytheists in the good things in the world, so they are eating from their good foods, and they are wearing from their good clothes, and are marrying from their righteous women.
ثم يخلص الله الطيبات في الآخرة للذين آمنوا و ليس للمشركين فيها شيء و قيل معناه قل هي في الحياة الدنيا للذين آمنوا غير خالصة من الهموم و الأحزان و المشقة و هي خالصة يوم القيامة عن ذلك
Then Allah-azwj Particularised the good things in the Hereafter for the ones who believe and there isn’t anything for the Polytheists in it. And it is said, ‘Its meaning is, say, it is in the life of the world for the ones who believe, not free from the worries, and the griefs, and the difficulties, and it is particularly on the Day of Qiyamah about that.
كَذلِكَ نُفَصِّلُ الْآياتِ أي كما نميز لكم الآيات و ندلكم بها على منافعكم و صلاح دينكم كذلك نفصل الآيات لِقَوْمٍ يَعْلَمُونَ انتهى.
Like that We Detail the Signs – i.e., like what We-azwj had Distinguished the Signs (Verses), and We-azwj are Indicating upon your benefits and betterment of your religion, like that We-azwj Detail the Signs (Verses) – for a people who know’ [7:32] – end’.
و أقول يمكن أن يكون تقدير الآية هي للذين آمنوا مخصوصة بهم و خلقناها لهم حال كونها خالصة لهم يوم القيامة أي يشركهم الكفار و المخالفون في الدنيا غصبا و خالصة لهم في القيامة لا يشركونهم فيها فيؤيد ما ذكرنا في قوله تعالى لَيْسَ عَلَى الَّذِينَ آمَنُوا الآية
And I (Majlisi) am saying, ‘It is possible that the assessment of the Verse would be, it is for the ones who believe, particularly for them, and We-azwj have Created it for them a state of it being particularly for them on the Day of Qiyamah, i.e., the Kafirs and the adversaries are participating with them in the world by usurpation, and it is particularly for them during the Qiyamah, they will not be participating with them in it, and what we are mentioning is supported by Words of the Exalted: There isn’t a blame upon those who are believing [5:93] – the Verse.
و كأنه يومي إلى هذا ما ذكره أمير المؤمنين في كتابه إلى أهل مصر و اعلموا عباد الله أن المتقين حازوا عاجل الخير و آجله شاركوا أهل الدنيا على دنياهم و لم يشاركهم أهل الآخرة في آخرتهم أباحهم الله في الدنيا ما كفاهم و به أغناهم قال الله عز اسمه قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الآية
And it is as if this is gesturing to what Amir Al-Momineen-asws has mentioned in his-asws letter to the people of Egypt: ‘And know, servants of Allah-azwj, that the pious ones are getting the current and the future good! They are participating the people of the world upon their world while they (people of the world) will not be participating with people of the Hereafter in their Hereafter. Allah-azwj has Legalised for them in the world what suffices them, and by it they are needless of them. Allah-azwj, Mighty is His-azwj Name, Said: Say: ‘Who prohibited adornments of Allah [7:32] – the Verse’.
قال الرازي هي للذين آمنوا في الحياة الدنيا غير خالصة لهم لأن المشركين شركاؤهم فيها خالصة يوم القيامة لا يشركهم فيها أحد
Al-Razy said, ‘It is for the ones who believe in the life of the world, it isn’t particularly for them, because the Polytheists are their participants in it. Particularly would be on the Day of Qiyamah, no one will be participating with them in it.
فإن قيل هلا قيل للذين آمنوا و لغيرهم قلنا للتنبيه على أنها خلقت للذين آمنوا على طريق الأصالة و أن الكفرة تبع لهم كقوله وَ مَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلى عَذابِ النَّارِ
If it is said, ‘Why did He-azwj not Say: ‘For the ones who believe and for others?’’ We say, ‘It is for the alerting upon that these have been Created for the ones who believe, upon a way of origin, and that the Kafirs follow them, like His-azwj Words: “And the one who disbelieves, I will Grant him enjoyment for a while, then I will Drive him to the Punishment of the Fire” [2:126].
قال أبو علي يجوز أن يكون خالصة خبر المبتدإ و قوله لِلَّذِينَ آمَنُوا متعلقا بخالصة و التقدير هي خالصة للذين آمنوا في الحياة الدنيا و أما النصب فعلى الحال و المعنى أنها ثابتة للذين آمنوا في حال كونها خالصة لهم يوم القيامة انتهى.
Abu Ali said, ‘It is allowed that it would be particularly the initial good, and His-azwj Words: for those who believe [7:32], is related with the particularisation, and the assessment, it is in particularly for the ones who believe, in the life of the world, and as for the attribution, it is upon the state, and the meaning is that is proves for the ones who believe in a state of it being in particularly for them on the Day of Qiyamah’ – end.
وَ رَوَى الْكُلَيْنِيُّ بِإِسْنَادِهِ عَنْ يُونُسَ بْنِ ظَبْيَانَ أَوِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لَكُمْ مِنْ هَذِهِ الْأَرْضِ
And it is reported by Al Kulayni, by his chain from Yunus Bi Zabyan, or Al Moalla Bin Khuneys who said,
‘I said to Abu Abdullah-asws, ‘What is for you-asws (Imams-asws) from this earth?’
فَتَبَسَّمَ ثُمَّ قَالَ إِنَّ اللَّهَ تَعَالَى بَعَثَ جَبْرَئِيلَ وَ أَمَرَهُ أَنْ يَخْرِقَ بِإِبْهَامِهِ ثَمَانِيَةَ أَنْهَارٍ فِي الْأَرْضِ مِنْهَا سَيْحَانُ وَ جَيْحُونُ وَ هُوَ نَهَرُ بَلْخَ وَ الْخُشُوعُ وَ هُوَ نَهَرُ الشَّاشِ وَ مِهْرَانُ وَ هُوَ نَهَرُ الْهِنْدِ وَ نِيلُ مِصْرَ وَ دِجْلَةُ وَ الْفُرَاتُ
He-asws smiled, then said: ‘Allah-azwj the Exalted Sent Jibraeel-as and Commanded him-as to furrow eight rivers in the earth – from these is Sayhan, and Jayhoun, and it is a river of Balkh, and Al-Khushou, and it is the river Al-Shaash, and Mihran, and it is a river of India, and Nile of Egypt, and Tigris and Euphrates.
فَمَا سَقَتْ أَوِ اسْتَقَتْ فَهُوَ لَنَا وَ مَا كَانَ لَنَا فَهُوَ لِشِيعَتِنَا وَ لَيْسَ لِعَدُوِّنَا مِنْهَا شَيْءٌ إِلَّا مَا غُصِبَ عَلَيْهِ وَ إِنَّ وَلِيَّنَا لَفِي أَوْسَعَ فِيمَا بَيْنَ ذِهْ إِلَى ذِهْ يَعْنِي بَيْنَ السَّمَاءِ وَ الْأَرْضِ
So whatever it quenches or waters, it is for us-asws, and whatever was for us-asws, it is for our‑asws Shias, and there isn’t anything from it for our-asws enemies except what they usurp upon it, and our-asws friends are in a leeway regarding whatever is between this to that, meaning between the sky and the earth!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا الْمَغْصُوبِينَ عَلَيْهَا خالِصَةً لَهُمْ يَوْمَ الْقِيامَةِ بِلَا غَصْبٍ.
Then he-asws recited this Verse: Say: ‘These would be for those who believe sincerely in the life of the world, – the ones having been usurped upon it, for them – on the Day of Judgment. [7:32] – without being usurped’’.
ثم قال الطبرسي رحمه الله في هذه الآية دلالة على جواز لبس الثياب الفاخرة و أكل الأطعمة الطيبة من الحلال.
Then Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘In this Verse there is evidence upon permission to wear the pride-worthy clothes, and eating the good foods from the Permissibles’.
وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ عَمِّهِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ زَيْنِ الْعَابِدِينَ عَلِيِّ بْنَ الْحُسَيْنِ ع أَنَّهُ كَانَ يَشْتَرِي كِسَاءً بِخَمْسِينَ دِينَاراً فَإِذَا أَصَافَ تَصَدَّقَ بِهِ لَا يَرَى بِذَلِكَ بَأْساً وَ يَقُولُ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الْآيَةَ.
And it is reported by Al Ayyashi, by his chain, from Al-Husayn Bin Zayd, from his uncle Umar Bin Ali,
‘From his father Zayn Al-Abideen Ali-asws Bin Al-Husayn-asws, he-asws had bought a cloak for fifty Dinars. When it was summer, he-asws gave in charity with it, not seeing any problem with it, and he-asws said: ‘‘Who prohibited adornments of Allah [7:32] – the Verse’’.
وَ بِإِسْنَادِهِ عَنْ يُوسُفَ بْنِ إِبْرَاهِيمَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَنَظَرَ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا خَزٌّ مَا تَقُولُ فِيهِ
And by his chain, from Yusuf Bin Ibrahim who said,
‘‘I went over to Abu Abdullahasws and upon him-asws was Al-Khazz coat and Al-Khazz pallium. Heasws looked at me, so I said, ‘May I be sacrificed for youasws! Upon me is an Al-Khazz coat and an Al-Khazz pallium, so what are youasws saying with regards to it?’
فَقَالَ وَ مَا بَأْسٌ بِالْخَزِّ قُلْتُ وَ سَدَاهُ إِبْرِيسَمٌ قَالَ لَا بَأْسَ بِهِ فَقَدْ أُصِيبَ الْحُسَيْنُ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ
Heasws said: ‘And what is the problem with Al-Khazz?’ I said, ‘And its wrapping is embroidered’. Heasws said: ‘And there is no problem with embroidery, for Al-Husaynasws was hit and upon him was an Al-Khazz coat’.
ثُمَّ قَالَ إِنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع إِلَى الْخَوَارِجِ لَبِسَ أَفْضَلَ ثِيَابِهِ وَ تَطَيَّبَ بِأَطْيَبِ طِيبِهِ وَ رَكِبَ أَفْضَلَ مَرَاكِبِهِ فَخَرَجَ إِلَيْهِمْ فَوَاقَفَهُمْ قَالُوا يَا ابْنَ عَبَّاسٍ بَيْنَا أَنْتَ خَيْرُ النَّاسِ إِذَا أَتَيْتَنَا فِي لِبَاسِ الْجَبَابِرَةِ وَ مَرَاكِبِهِمْ
Then heasws said: ‘Abdullah Bin Abbas, when Amir Al-Momineenasws sent him to the Khawarijites, he paused to them wearing the best of his clothes, and perfumed himself with the best of his perfumes, and rode the best of his rides. He went and paused to them. They said, ‘O Ibn Abbas! Between us, you are the best of the people, but you have come to us in the clothes of the tyrants and their rides!’
فَتَلَا هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ إِلَى آخِرِهَا فَالْبَسْ وَ تَجَمَّلْ فَإِنَّ اللَّهَ جَمِيلٌ وَ يُحِبُّ الْجَمَالَ وَ لْيَكُنْ مِنَ الْحَلَالِ.
So, he recited to them this Verse Say: ‘Who prohibited adornments of Allah [7:32] – up to its end.Therefore, wear (nice clothes) and beautify, for Allahazwj is Beautiful, Heazwj Loves the beauty, and let it be from the Permissible(s)’’.
و في هذه الآية أيضا دلالة على أن الأشياء على الإباحة لقوله تعالى مَنْ حَرَّمَ فالسمع ورد مؤكدا لما في العقل انتهى.
And this Verse as well evidence’s upon that the things are upon the legalisation, due to Words of the Exalted: ‘Who prohibited [7:32]. So, the hearing refers the emphasis to what is in the intellect’ – end.
ثم حصر سبحانه المحرمات بقوله قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِّ وَ أَنْ تُشْرِكُوا بِاللَّهِ ما لَمْ يُنَزِّلْ بِهِ سُلْطاناً وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ و كأنه إشارة إلى أن أكل الطيبات و التمتع بالمستلذات المحللة ليس بحرام بل الحكم بكونه حراما حرام لأنه قول على الله بغير علم.
Then the Glorious Enumerated the Prohibitions by His-azwj Words: Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and the sin, and the rebellion without the right, and that you associate with Allah what He did not Send down an Authorisation for, and that you say upon Allah what you don’t know’ [7:33] – and it is as if it is an indication to eat the good and enjoying with the Permissible pleasures isn’t Prohibited, but the ruling of it being prohibited, is Prohibited, because it is a word upon Allah-azwj without knowledge.
و قيل الفواحش جميع القبائح و الكبائر ما علن منها و ما خفي و قيل هي الزنا و قيل الطواف عاريا و قيل الإثم الذنوب و المعاصي و قيل ما دون الحد و قيل الخمر و البغي الظلم و الفساد
And it is said, ‘The immoralities are entirety of the ugliness and the major sins, whatever is open from these and whatever is hidden’. And it is said, ‘It is the adultery’. And it is said, ‘Performing the Tawaaf naked’. And it is said, ‘The sin of the sinning and the disobedience’. And it is said, ‘What is besides the legal penalty’. And it is said, ‘The wine and the rebellion. The injustice and the mischief’.
و قوله بِغَيْرِ الْحَقِ تأكيد.
And His-azwj Words: without the right, [7:33], is an emphasis.
قوله سبحانه وَ يُحِلُّ لَهُمُ الطَّيِّباتِ في مجمع البيان معناه يبيح لهم المستلذات الحسنة و يحرم عليهم القبائح و ما تعافه الأنفس
Words of the Glorious: and permitting for them the good things [7:157] – In ‘Majma Al-Bayan’, ‘Its meaning is, He-azwj has Legalised for them the pleasures of the goods deeds, and Prohibited upon them the ugliness and what the souls loathe’.
و قيل يحل لهم ما اكتسبوه من وجه طيب و يحرم عليهم ما اكتسبوه من وجه خبيث
And it is said, ‘He-azwj Permitted or them whatever they earn from an aspect of good and Prohibited upon them whatever they earned from an aspect of wickedness’.
و قيل يحل لهم ما حرمه عليهم رهابينهم و أحبارهم و ما كان يحرمه أهل الجاهلية من البحائر و السوائب و يحرم عليهم الميتة و الدم و لحم الخنزير و ما ذكر معها انتهى.
And it is said, ‘He-azwj Permitted for them what their priests and monks had prohibited unto them, and whatever the people of the pre-Islamic period had prohibited, from Al-Baheira, and Al-Sa’ib (sacrificial animals), and Prohibited unto them, the death, and the blood, and the meat of the pig, and whatever He-azwj has Mentioned with it’ – end.
و أقول استدل أكثر أصحابنا على تحريم كثير من الأشياء التي تستقذرها طباع أكثر الخلق بهذه الآية و فيه نظر إذ الظاهر من سياق الآية مدح النبي ص و شريعته بأن ما يحل لهم هو طيب واقعا و إن لم نفهم طيبه و ما يحرم عليهم هو الخبيث واقعا و إن لم نعلم خبثه
And I (Majlisi) am saying, ‘Most of our companions have presented as evidence upon the Prohibition of a lot of things which natures of most people consider it dirty, by this Verse, and in it, there is consideration when the apparent from the continuation of the Verse is praise of the Prophet-saww and His-azwj Law that whatever He-azwj has Permitted for them, it is actually good, and even if we do not understand its goodness, and whatever He-azwj has Prohibited upon them, it is the actually wicked, and even if we do not know of its wickedness.
كالطعام اللذيذ الذي عمل من مال السرقة تستلذه الطباع و هو خبيث واقعا و أكثر الأدوية التي يحتاج الناس إليها في غاية البشاعة و النكارة و تستقذرها الطباع و لم أر قائلا بتحريمها
(It is) like the pleasurable food which has been made from stolen wealth. The natures would derive its pleasure, and it is actually wicked; and most of the medications which the people are needy to are in the peak of ugliness and awfulness, and the natures dislike it, and I have not seen any speaker prohibiting it.
فالحمل على المعنى الذي لا يحتاج إلى تخصيص و يكون موافقا لقواعد الإمامية من الحسن و القبح العقليين أولى من الحمل على معنى يحتاج إلى تخصيصات كثيرة
So, the conception is based upon the meaning which does no need to be specified, and it would be in accordance to the rules of the Imamiyyah, from the beautiful and the ugly. The intellectual ugliness is foremost from carrying upon a meaning being needy to many specialisations.
بل ما يخرج عنهما أكثر مما يدخل فيهما كما لا يخفى على من تتبع مواردهما و يمكن أن يقال هذه الآية كالصريحة في الحسن و القبح العقليين و لم يستدل بها الأصحاب رضي الله عنهم.
But what comes out of them is more than what is included in them, and it is not hidden from those who follow their sources, and this Verse can be said as explicit in rational good and ugly, and the companions, may Allah-azwj be Pleased with them, did not infer it.
و قال الشهيد الثاني رفع الله درجته في المسالك و الطيب يطلق على الحلال قال تعالى كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ أي من الحلال و على الطاهر قال تعالى فَتَيَمَّمُوا صَعِيداً طَيِّباً أي طاهرا و على ما لا أذى فيه كالزمان الذي لا حر فيه و لا برد يقال هذا زمان طيب و ما تستطيبه النفس و لا تنفر منه
And the 2nd martyr, may Allah-azwj Exalt his rank in ‘Al Masalik’, ‘And the good is linked upon the Permissible. Allah-azwj the Exalted Said: Eat from the good things what We Graced you [20:81] – i.e., from the Permissible, and upon the clean. The Exalted Said: So perform Tayammum with pure soil [4:43] – i.e., clean and based upon what there is no harm in it, like the times in which there is neither heat nor cold. It is called, ‘This is a good time’, and what the soul feels good and does not flee from it.
كقوله تعالى يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ إذ ليس المراد منها هنا الحلال لعدم الفائدة في الجواب على تقديره لأنهم سألوه أن يبين لهم الحلال فلا يقول في الجواب الحلال و لا الطاهر لأنه إنما يعرف من الشرع توقيفا و لا ما لا أذى فيه لأن المأكول لا يوصف به
(It is) like Words of the Exalted: They are asking you as to what is that (which is) Permissible for them. Say: ‘Permissible for you are the good things [5:4], when over here the intent from it isn’t the non-benefit in the answer based upon its assessment, because they had asked him-saww to explain to them the Permissibles, so he-saww did no say in the answer, the Permissible nor the clean, because rather he-saww understood from the Law a pausing, nor what there is no harm in it, because the edible cannot be described with it.
فتعين المراد ردهم إلى ما يستطيبونه و لا يستخبثونه لردهم إلى عادتهم و ما هو مقرر في طباعهم و لأن ذلك هو المتبادر من معنى الطيب عرفا و في الأخبار ما ينبه عليه
So, the meaning is the purpose to return them to what they consider as good, nor as wicked, in order to return them to their norms, and what is settled in their natures, and because that, He-azwj is the Initiator from the meaning of ‘the good’, and customary, and in the Ahadeeth is what alerts upon it.
و المراد بالعرف الذي يرجع إليه في الاستطابة عرف الأوساط من أهل اليسار في حالة الاختيار دون أهل البوادي و ذوي الاضطرار من جفاة العرب فإنهم يستطيبون ما دب و درج كما سئل بعضهم مما يأكلون فقال كل ما دب و درج إلا أم جنين
And the intent with the customary is that which refers to in the familiar circles from the people travelling during a state of choice besides the people of the valleys and the ones with desperation from the harsh Arabs, for they were considering as good whatever crawled and creeped, like what one of them asked what they should be eating from. He-saww said: ‘All what crawled and creeped except mother of foetus (Umm Janeen)’.
فقال بعضهم ليهن أم جنين العافية لكونها أمنت أن تؤكل هذا خلاصة ما قرره الشيخ في المبسوط و غيره إلا أنه فصل أولا المحلل إلى حيوان و غيره و قسم الحيوان إلى حي و غيره و قال ما كان من الحيوان حيا فهو حرام حيث لم يرد به الشرع محتجا بأن ذبح الحيوان محظور و ما كان من الحيوان غير حي أو من غيره فهو على أصل الإباحة
One of them said, ‘For the Umm Janeen was healthy for it to be safe to be eaten’. This is a summary of what the Sheykh had repeated in ‘Al-Mabsout’, and so did others except that he details the first of the Permissibles to animals and others and divided the animals to a living one and others, and said, ‘Whatever from the animals has life, it is Prohibited whereby the Law has not referred to it, needy with the animal being slaughtered as a precaution, and whatever from the animal was not alive, or from other, it is upon an origin of the legalisation.
و في استثناء الحيوان الحي من ذلك نظر لعموم الأدلة و الاستناد إلى تحريم ذبحه بدون الشرع في حيز المنع فهذا هو الأصل الذي يرجع إليه في باب الأطعمة انتهى.
With regards to excluding a live animal from that, consider the generality of the evidence and the reliance on the prohibition of slaughtering it without the Law within the scope of the prohibition. So this, it is the origin which is referred to in the chapter on the foods’ – end.
و أقول قد عرفت ضعف بعض هذا الكلام فيما مضى و نقول أيضا قوله ليس المراد الحلال في محل المنع لاحتمال أن يكون اللام للعهد أي ما بينا لكم حله
And I (Majlisi) am saying, ‘I have recognised the weakness of part of this speech in what has passed, and we say as well, His-azwj Words, the intent isn’t the Permissible in place of the possibility of the prevention that the blame is of the pact, i.e., what We-azwj have Clarified of it being Permissible’.
ثم ذكر سائر المحللات بعده و ذكره لعنوان الطيبات لبيان أن ما أحللناه لكم هو الطيب واقعا فكذا ما أحللناه لكم
Then He-azwj Mentioned rest of the Permissibles after it and Mentioned it for Addressing the good in order to Clarify what He-azwj has Made to be Permissible to you all, it is actually the good. So, like that is what We-azwj have Made it to be Permissible for you.
و قوله لأنه إنما يعرف من الشرع لا يصلح دليلا لعدم حمل الجواب عليه بعد بيان الله في كتابه و على لسان نبيه النجاسات فيفيد أن غير النجاسات المنصوص عليها حلال و ما خرج عنها بدليل
And his word, rather is known from the Law, the evidence is no valid due to the non-permissibility to carry the answer upon it, after Clarification by Allah-azwj in His-azwj Book, and upon tongue of His-azwj Prophet-saww. The impurities and non-impurities are stated are texted upon it as being Permissible, and do not emerge from it with evidence.
ثم قوله لأن المأكول لا يوصف به في محل المنع لأن كثيرا من المأكولات و المشروبات تفسد العقل أو البدن و أيضا حصر معنى الطيب فيما ذكره ممنوع إذ يحتمل أن يكون المراد بالطيب ما لم يكن فيه خبث معنوي و قبح واقعي لتضمنه ضررا دينيا أو دنيويا و إن أمكن إرجاعه إلى ما لا أذى فيه.
Then his words, because the edibles cannot be described with it in place of the prevention, because most of the foods and the drinks spoil the intellect or the body, and as well, limiting of ‘the good’ in what he mentioned is forbidden, when it is possible that the intent with the ‘good’ could be what does not happen to have meaningful badness in it and actual ugliness, it order to include the religious and worldly harm, and that it is possible to refer it to what there is no harm in it’.
وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ يحتمل بعض الوجوه المتقدمة فأخرج لكم من الثمرات رزقا لكم إنما قال مِنَ الثَّمَراتِ لأن جميعها لا تصلح لذلك و يحتمل البيان.
and We Sustained them from the good things; [10:93] – It carries some of the previous aspects, ‘I-azwj have Extracted for you all from the fruits, as sustenance for you’. But rather, He-azwj Said: from the fruits [14:32], because the entirety of that is not correct for that, and it carries the clarification.
قال البيضاوي رزقا لكم تعيشون به و هو يشمل المطعوم و الملبوس و هو مفعول أخرج و مِنَ الثَّمَراتِ بيان أو حال منه و يحتمل عكس ذلك و يجوز أن يراد به المصدر فينصب بالعلة أو المصدر لأن أخرج في معنى رزق.
Al-Bayzawi said, ‘A sustenance for you all to be living with, and it is inclusive of the foods, and the clothing, and the object is, and He Extracts by it [14:32], and (the words) from the fruits [14:32], is a clarification, or a state from it, and it is possible the opposite of that, and it is allowed that the intent with it would be a pronoun, so it is attributed with the reason, or the pronoun because ‘He Extracts’ is in the meaning of sustenance’.
وَ سَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ أي بمشيته إلى حيث توجهتم وَ سَخَّرَ لَكُمُ الْأَنْهارَ فجعلها معدة لانتفاعكم و تصرفكم و قيل تسخيرها هذه الأشياء تعليم كيفية اتخاذها.
And He Subdued for you the ships to flow in the sea by His Command, – i.e., by His-azwj Desire to wherever you are headed – and Subdued the rivers for you [14:32] – He-azwj Made it a preparation for your benefits, and your utilisation. And it is said, ‘Its subduing of these things is a teaching of the method of taking it’.
و أقول الآية على حل ثمرات ما يخرج من الأرض و جواز الانتفاع بها أكلا و شربا و لبسا و على جواز اتخاذ الفلك و ركوبها و على جواز الشرب من الأنهار و الوضوء و الغسل و سائر الانتفاعات بها إلا ما أخرجه الدليل و كذا سقي الزروع و الأشجار و رشها على الأرض و غير ذلك من الانتفاعات التي لم يرد نهي عنها و جعلنا لكم قبلها
And I (Majlisi) am saying, ‘The Verse is upon Permissibility of the fruits, what come out from the earth, and the allowance of benefitting with it is eating and drinking and wearing, and upon an allowance of taking the ships and sailing these, and upon allowance of the drinking from the rivers and performing the wudu, and the bathing, and rest of the benefits with it, except what the evidence brings out. And like that is watering of the crops and the trees and sprinkling upon the ground, and other than that from the benefits which a Prohibition has not referred to about these, and We-azwj had Made it for you, before it.
وَ الْأَرْضَ مَدَدْناها وَ أَلْقَيْنا فِيها رَواسِيَ وَ أَنْبَتْنا فِيها مِنْ كُلِّ شَيْءٍ مَوْزُونٍ وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ تعيشون بها و في المجمع أي خلقنا لكم في الأرض معايش من زرع أو نبات و قيل معناه أي مطاعم و مشارب تعيشون بها و قيل هي التصرف في أسباب الرزق في مدة الحياة
And the earth – We Extended it and Cast mountains to be therein and Grew therein from every suitable thing [15:19], you can be living with. And in (the book) ‘Al-Majma’, ‘I.e., We‑azwj have Created for you in the earth a livelihood, from crops or vegetation’. And it is said, ‘Its meaning is, ‘I.e., foods and drinks you can be living with’. And it is said, ‘These are the utilisations in the means of the sustenance during the period of life’.
وَ مَنْ لَسْتُمْ لَهُ بِرازِقِينَ يعني العبيد و الدواب يرزقهم الله تعالى و لا ترزقونهم.
and ones you are not the sustainers for [15:20] – meaning the slaves. Allah-azwj the Exalted Sustains them and you are not sustaining them.
و قال البيضاوي عطف على معايش أو محل لكم.
And Al-Bayzawi said, ‘An inclination upon livelihood or a place for you’.
فَأَسْقَيْناكُمُوهُ أي جعلناه لكم سقيا وَ ما أَنْتُمْ لَهُ بِخازِنِينَ أي بحافظين و لا محرزين بل الله يحفظه ثم يرسله من السماء ثم يحفظه في الأرض ثم يخرجه من العيون بقدر الحاجة.
So We Quench you, – i.e., Made it to be a watering for you – and you are not the keepers for its storage [15:22] – i.e., Neither protectors nor guardians, but Allah-azwj Protects it, then He-azwj Sends it from the sky, then Preserves it in the earth, then Extracts it from the springs in accordance to the need.
وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً قال البيضاوي أي دلالة يعبر بها من الجهل إلى العلم نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ استئناف لبيان العبرة و إنما ذكر الضمير و وحده هنا للفظه و أنثه في سورة المؤمنين للمعنى فإن الأنعام اسم جمع و من قال إنه جمع نَعَم جعل الضمير للبعض فإن اللبن لبعضها دون جميعها أو الواحدة أو له على المعنى فإن المراد به الجنس و قرأ جماعة بالفتح
And surely there is a lesson for you in the cattle. – Al-Bayzawi said, ‘Whichever evidence one can cross by it from the ignorance to the knowledge – We Quench you from what is in its bellies [16:66] – a resumption to clarify the lesson, and rather the pronoun is Mentioned alone over here for the word, and it’s feminine is in Surah Al-Momineen for the meaning, for the ‘cattle’ (Anaam) is a plural name, and the ones who says it as plural ‘Na’am’ makes the pronoun to be for the part, for the milk is part of it besides its whole, or the singular, or upon the meaning, for the intent with it is the type, and a group has recited it with the ‘Fatah’.
مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً فإنه يخلق من بعض الأجزاء الدم المتولد من الأجزاء اللطيفة التي في الفرث و هي الأشياء المأكولة المنهضمة بعض الانهضام في الكرش
from what is between dung and blood – pure milk, [16:66] – It is Created from some of the parts of the blood produced from the subtle parts which are in the dung, and these are edible things which part of their digestion is in the rumen.
و عن ابن عباس أن البهيمة إذا انعلفت و انطبخ العلف في كرشها كان أسفله فرثا و أوسطه لبنا و أعلاه دما و لعله إن صح فالمراد أن وسطه يكون مادة اللبن و أعلاه مادة الدم الذي يغذي البدن لأنهما لا يتكونان في الكَرِش و يبقى ثُفْلُهُ و هو الفَرْثُ
And from Ibn Abbas, ‘If an animal has brooded and the fodder is cooked in its belly, the bottom of it is waste matter, the middle is milk, and the top is blood, and perhaps it is healthy.What is meant is that its middle is the substance of milk, and the top is the substance of blood that nourishes the body, because these two do not form in the rumen, and its rumen remains and it is the dung.
ثم يمسكها ريثما يهضمها هضما ثانيا فيحدث أخلاط أربعة معها مائية فيميز القوة المميزة تلك المائية مما زاد على قدر الحاجة من المريتين و تدفعها إلى الكلية و المَرارة و الطِّحال ثم يوزع الباقي على الأعضاء بتجبنها فيجري إلى كل حقه على ما يليق به بتقدير الحكيم العليم
Then he holds it until he digests it a second time, and four mixtures of water occur with it, so he distinguishes the distinctive force that watery, which exceeds the amount of need, and pushes it to the kidney, gall bladder, and spleen, then distributes the rest to the organs by keeping it aside. So, it flows to all its right based upon what is related with it by a Determination of the Wise, the All-Knowing.
ثم إن كان الحيوان أنثى زاد أخلاطها على قدر غذائها لاستيلاء البرودة و الرطوبة على مزاجها فيندفع الزائد أولا إلى الرحم لأجل الجنين فإذا انفصل انْصَبَّ ذلك الزائد أو بعضه إلى الضروع فيَبِيضُ بمجاورة لحومها البيض فيصير لبنا
Then, if the animal is a female, its mixing increases in proportion to the amount of its food, in order for the cold and dampness to seize its temperament, so the excess is first pushed to the uterus for the sake of the foetus. If it separates, that excess, or some of it, is poured into the udders, so it ovulates next to its meat as the whiteness. It becomes milk.
و من تدبر صُنع الله في إحداث الأَخلاط و الأَلبان و إِعداد مَقَارِّها و مَجاريها و الأسباب المُوَلِّدة و القوى المتصرفة فيها كل وقت على ما يليق اضطر إلى الإقرار بكمال حكمته و سبوغ رحمته
Whoever contemplates the Making by Allah-azwj in Creating mixtures and milk, Preparing their places and drains, the generating causes, and the forces acting in them at all times in a manner that befits, is compelled to acknowledge the Perfection of His-azwj Wisdom and the Lavishness of His-azwj Mercy.
و من الأولى تبعيضية لأن اللبن بعض ما في بطنها و الثانية ابتدائية كقولك سقيت من الحوض لأن بين الفرث و الدم المحل الذي يبتدئ منه الاستسقاء و هي متعلقة بنسقيكم أو حال من لبنا قدم عليه لتنكيره و للتنبيه على أنه موضع العبرة خالِصاً صافيا لا يستصحب لون الدم و لا رائحة الفرث أو مصفى عما يصحبه من الأجزاء الكثيفة بتضييق مخرجه سائِغاً لِلشَّارِبِينَ سهل المرور في حلقهم انتهى.
The first is partly, because the milk is part of what is in its stomach, and the second is primary, as you say it was watered from the basin, because between the dung and the blood is the place from which the quenching begins, and it is related to your watering, or the condition of the milk that was applied to it to denounce it and to alert that the place of the lesson is particular, clear, not accompanied by the colour of blood. The dung does not smell, or it is filtered from the dense parts that accompany it by narrowing its outlet to make it easier for the drinkers to pass through their throats’ – end.
و قال الرازي في تأويل الآية المراد أن اللبن إنما يتولد من بعض أجزاء الدم و الدم إنما يتولد من الأجزاء اللطيفة التي في الفرث و هو الأشياء المأكولة الحاصلة في الكَرِش
And Al-Razi said in explanation of the Verse, ‘What is meant is that milk is only generated from some parts of the blood, and the blood is only generated from the delicate parts that are in the dung, and it is the edible things that occur in the stomach.
فهذا اللبن متولد من الأجزاء التي كانت حاصلة فيما بين الفرث أولا ثم كانت حاصلة فيما بين الدم ثانيا و صفاه الله تعالى عن تلك الأجزاء الكثيفة الغليظة و خلق فيها الصفات التي باعتبارها صارت لبنا موافقا لبدن الطفل انتهى.
This milk is generated from the parts that were obtained between the parting first, then it was obtained between the blood secondly, and Allah-azwj the Exalted, Purifies it from those thick and fat parts, and Creates in them the qualities that, as being milk, were compatible with the body of the child’ – end.
وَ مِنْ ثَمَراتِ النَّخِيلِ وَ الْأَعْنابِ قيل متعلق بمحذوف أي و نسقيكم من ثمرات النخيل و الأَعناب من عصيرهما و قيل أي و لكم عبرة فيما أخرج الله لكم من ثمرات النخيل و الأعناب
And from fruits of the palms and the grapes, [16:67] – It is said, ‘It relates with the omitted, i.e., We-azwj are Quenching you all from the fruits of the palms (dates) and the grapes, from their juices’. And it is said, ‘I.e., And there is a lesson for you in what Allah-azwj has Extracted for you, from the fruits of the palm trees and the grapes’.
و قيل معناه من ثمرات النخيل و الأعناب ما تتخذون منه سُكَّرا و العرب تضمر ما الموصولة كثيرا و الأعناب عطف على الثمرات
And it is said, ‘Its meaning is, from the fruits of the palms and the grapes what you are taking intoxicants from it [16:67], and the Arabs harbour a lot of what is attained, and the grapes are an inclination upon the fruits.
و السُّكَّر اختلف المفسرون في معناه فقيل السُّكَّر الخمر و الرزق الحسن التمر و الزبيب و الدبس و السيلان و الخل و قيل سكرا مفعول تتخذون على جهة الاستفهام و عامل رزقا مقدر و التقدير تتخذون منه سكرا و قد رزقناكم منه رزقا حسنا فيكون فيه جمع بين المعاتبة و المنة و لذلك أسند الاتخاذ إليهم
And (as for) the intoxicants, the interpreters have differed regarding its meaning. It is said, ‘The intoxicants is wine, and the good sustenance is the date and the raising, and the syrup, and the yields, and the vinegar’. And it is said, ‘Intoxicant is made. You are taking upon an aspect of the understanding, and the workers of sustenance and appreciation, you are taking intoxicants from it, and We-azwj have Graced you good sustenance from it. So there happens to be in it a combination between the Admonition and the Conferment, and for that the taking is attributed to them.
و قيل السكر الخل و الرزق الحسن ما هو خير منه و قيل السكر كل ما حرم الله من ثمارها خمرا كان أو غيره كالنبيذ و الفقاع و ما أشبههما و الرزق الحسن و ما أحله الله من ثمارهما و قيل السكر ما يشبع و يسد الجوع.
And it is said, ‘The intoxicants is vinegar, and the goodly sustenance is what is better than it’. And it is said, ‘The intoxicants is all what Allah-azwj has Prohibited from its fruits, whether it was wine or something else like Al-Nabeez, and Al-Faqa’a, and what resembles these two, and the goodly sustenance, is what Allah-azwj has Permitted from its fruits what satiates and blocks the hunger’.
و قال علي بن إبراهيم السكر الخل و روي عن الصادق ع أنها نزلت قبل آية التحريم فنسخت بها.
And Ali Bin Ibrahim said, ‘The intoxicants is vinegar’. And it is reported from Al-Sadiq-asws that it was Revealed before the Verse of the Prohibition, so it is Abrogated by it.
و فيه دلالة على أن المراد به الخمر و قد جاء بالمعنيين جميعا قيل و على إرادة الخمر لا يستلزم حلها في وقت لجواز أن يكون عتابا و منة قبل بيان تحريمها و معنى النسخ نسخ السكوت عن التحريم فلا ينافي ما جاء في أنها لم تكن حلالا قط و في مقابلتها بالرزق الحسن تنبيه على قبحها
And in it there is evidence that the intent with it is the wine, and it has come with both the meanings together. It is said, ‘And upon an intend of the wine does not necessitate its Permissibility during a time to be allowed, that it happens to be an Admonition and a Conferment before the Clarification of its Prohibition, and the meaning of the Abrogation is an Abrogation silent from the Prohibition. So it does not negate what has come regarding that it does not happen to be Permissible at all, and in comparison, to it is the goodly sustenance, an alertness upon its (wine’s) ugliness.
إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ أي يستعملون عقولهم بالنظر و التأمل في الآيات.
Surely in that there is a Sign for people using their intellects [16:67] – i.e., they are using their intellects with the consideration and the pondering in the Verses.
وَ رَزَقَكُمْ مِنَ الطَّيِّباتِ قال البيضاوي أي من اللذائذ و الحلالات و من للتبعيض فإن المرزوق في الدنيا أنموذج منها
and Graced you from the good things. [16:72] – Al-Bayzawi said, ‘I.e., from the pleasures and the Permissibles, and from the alternatives, for the one sustained in the world, is a sample from these.
أَ فَبِالْباطِلِ يُؤْمِنُونَ و هو أن الأصنام ينفعهم أو أن من الطيبات ما يحرم عليهم كالسوائب و البحائر وَ بِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ حيث أضافوا نعمه إلى الأصنام أو حرموا ما أحل الله لهم
Is it the falsehood they are believing in – and it is that the idols benefit them, or that from the good things is what is Prohibited upon them, like Al-Sa’iba and Al-Baheira – and with the Favour of Allah they are committing Kufr? [16:72], whereby they are adding His-azwj bountied to the idols, or they are prohibiting what Allah-azwj has Permitted for them.
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ قال أمرهم بأكل ما أحل الله لهم و شكر ما أنعم عليهم بعد ما زجرهم عن الكفر و هددهم عليه
So, eat from what Allah has Graced you, [16:114] – He said, ‘He-azwj Commanded them with eating whatever Allah-azwj had Permitted for them and be thankful for what He-azwj has Favoured upon them after having Rebuked them from the Kufr and Threatened them upon it.
ثم عدد عليهم محرماته ليعلم أن ما عداها حل لهم ثم أكد ذلك بالنهي عن التحريم و التحليل بأهوائهم فقال وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ كما قالوا ما فِي بُطُونِ هذِهِ الْأَنْعامِ خالِصَةٌ لِذُكُورِنا الآية
Then He-azwj Counted to them the Prohibitions in order to Teach that whatever He-azwj has Counted is Permissible for them. Then He-azwj Emphasised that with the Forbidding from prohibiting and the permitting with their own whims, so He-azwj Said: And do not say when your tongues describe the lie, [16:116] – like what they were saying, ‘Whatever is in the bellies of these cattle is especially for our males [6:139] – the Verse.
و سياق الكلام و تصدير الجملة بإنما يفيد حصر المحرمات في الأجناس الأربعة إلا ما ضم إليه دليل كالسباع و انتصاب الكذب بلا تقولوا و هذا حَلالٌ وَ هذا حَرامٌ مفعول لا تقولوا أو الكذب منتصب بتصف و ما مصدرية أي لا تقولوا هذا حلال و هذا حرام لوصف ألسنتكم الكذب مبالغة في وصف كلامهم بالكذب كما أن حقيقة الكذب كانت مجهولة و ألسنتهم تصفها و تعرفها بكلامهم هذا و لذلك عد من فصيح الكلام كقولهم وجهها يصف الجمال و عينها يصف السحر. لِتَفْتَرُوا تعليل لا يتضمن الغرض
And context of the Speech and its foreword is a sentence that it is useful to limit the Prohibition in the four types except what evidence is included to it, like Al-Sa’iba and installing the lie without saying, ‘This is Permissible and this is Prohibited’, [16:116], worked, do not be saying, or the lie attributed and what is its source, i.e., do not be saying, ‘This is Permissible and this is Prohibited’, and this is Prohibited for your tongues describe the lie, is eloquence in describing their speech with the lying, just as the reality of the lie was unknown, and their tongues were describing it, and they knew if with this speech of theirs, and for that (reason), it is counted from the eloquent speech, like their words, ‘Her face describes the beauty, and her eyes are half the magic’ – to fabricate [16:116] – an explanation that does not include the purpose.
أَزْواجاً أي أصنافا سميت بذلك لازدواجها و اقتران بعضها ببعض مِنْ نَباتٍ بيان أو صفة لأزواجا و كذلك شَتَّى و يحتمل أن يكون صفة للنبات فإنه من حيث إنه مصدر في الأصل يستوي فيه الواحد و الجمع و هو جمع شتيت كمريض و مرضى أي متفرقات في الصور و الأعراض
pairs – i.e., types. It is named with that for the pairing and paired with each other – from species of vegetation [20:53] – a description of the pairs, and like that is species, and it is possible that it would be a description of the vegetation, since it is a source in the original, in which the singular and the plural is the same, and it is plural ‘species’, like ‘patient’ and ‘patients’, i.e., different in the image and the display.
و المنافع يصلح بعضها للناس و بعضها للبهائم فلذلك قال كُلُوا وَ ارْعَوْا أَنْعامَكُمْ و هو حال من ضمير فَأَخْرَجْنا على إرادة القول أي أخرجنا أصناف النبات قائلين كلوا و ارعوا و المعنى معد بها لانتفاعكم بالأكل و العلف آذنين فيه.
And the benefits are correct, some of these are for the people and some of these are for the animals. For that (reason) He-azwj Said: Eat and pasture your cattle. [20:54] – and it is a state from a source – We Extracted [20:53] – upon an Intent of the Word, i.e., We-azwj Extracted types of vegetation, Saying: Eat and pasture [20:54], and the meaning is, Prepared for you in order to benefit you, with the foods and the fodder, have been Permitted regarding it.
كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ في المجمع صورته الأمرد و المراد به الإباحة وَ لا تَطْغَوْا فِيهِ أي و لا تتعدوا فيه فتأكلوه على الوجه المحرم عليكم و قيل أي لا تتجاوزوا عن الحلال إلى الحرام أو لا تتناولوا من الحلال للاستعانة به على المعصية فَيَحِلَّ عَلَيْكُمْ غَضَبِي أي فيجب عليكم عقوبتي و من ضم الحاء فالمعنى فتنزل عليكم عقوبتي
Eat from the good things what We Graced you – In ‘Al-Majma’, it’s outline is bare, and the intent with it is the legalised – and do not transgress in it, – i.e., and do not be exceeding in it. Eat it upon the aspect of the Prohibition upon you. And it is said, ‘I.e., Do not be exceeding from the Permissible to the Prohibited, or do not be taking from the Permissible in order to be assisted by it upon the disobedience – or My Wrath would be Released upon you. [20:81] – i.e., My-azwj Punishment would be obliged upon you, and from inclusion of (the letter) Al Ha’, the meaning is, ‘My-azwj Punishment would be descending upon you all!’
ماءً بِقَدَرٍ قيل بتقدير يكثر نفعه و يقل ضرره أو بمقدار ما علمناه من صلاحهم فَأَسْكَنَّاهُ فجعلناه ثابتا مستقرا فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ أي على إزالته بالإفساد أو التصعيد أو التعميق بحيث يتعذر استنباطه لَقادِرُونَ كما كنا قادرين على إنزاله
water by a measurement, – It is said, ‘By a measurement to multiply its benefits and reduce its harm, or by a measure of what We-azwj Know of it being for their betterment – so We Settle it – So We-azwj Mae it to be affirmed, settled – in the earth upon Doing away with it [23:18] – i.e., upon removing it with the spoilage, or the evaporating, or the sinking, whereby its extraction is impossible, , and We are Able – like what We-azwj were Able upon Sending it down.
فَأَنْشَأْنا لَكُمْ بِهِ أي بالماء لَكُمْ فِيها في الجنات فَواكِهُ كَثِيرَةٌ تتفكهون بها وَ مِنْها أي و من الجنات ثمارها و زُرُوعها تَأْكُلُونَ تغذيا أو ترزقون و تحصلون معايشكم من قولهم فلان يأكل من حِرفته
Then We Grow by it – i.e., with the water – for you, wherein – in the gardens – are many fruits, – you can be enjoying with it – and from these – i.e., and from the gardens are its fruits and its crops – you are eating [23:19] – a provision, or you are being sustained and achieving your livelihood, from their words, ‘So and so eats from his craft’.
و يجوز أن يكون الضميران للنخيل و الأعناب أي لكم في ثمرتها أنواع من الفواكه الرُّطَب و العِنَب و التمر و الزبيب و العصير و الدبس و غير ذلك و طعام تأكلونه
And it is allowed that the two pronouns would be for the palm trees and the grapes, i.e., for you in their fruits are a variety of its fruits, and the unripen dates, and the grapes, and the ripe dates, and the raisins, and the juice, and the molasses, and other than that, and food you are eating.
وَ شَجَرَةً عطف على جنات تَخْرُجُ مِنْ طُورِ سَيْناءَ جبل موسى بين مصر و أَيْلَةَ و قيل بفلسطين تَنْبُتُ بِالدُّهْنِ أي متلبسا بالدهن مستصحبا له و يجوز أن تكون الباء صلةً مُعَدِّيَةً لِتنبت كما في قولك ذهبت بزيد وَ صِبْغٍ لِلْآكِلِينَ عطف على الدهن جار على إعرابه عطف أحد وصفي الشيء على الآخر أي تنبت بالشيء الجامع بين كونه دهنا يدهن به و يسرج به و كونه إداما يصبغ به الخبز أي يغمس به للائتدام
And a tree – inclining upon the gardens – coming out from (mount) Toor of Sinai, – mountain of Musa between Egypt and Eilat. And it is said, ‘Palestine’ – growing with the oil – i.e., dressed with oil accompanying with it, and it is allowed that the (letter) ‘Ba’ is a customary link for ‘growing’, just as is in your words, ‘Go with Zaid’ – and a relish for the eaters [23:20] – It is sympathetic to one of its expressions, and one describes the thing over the other, i.e., it sprouts with something that combines between its being a fat that is painted and saddled with, and it being a perennial with which bread is dyed, i.e., dipped in it to make it stick.
سَخَّرَ لَكُمْ ما فِي السَّماواتِ بأن جعله أسبابا مُحَصِّلَةً لمنافعكم وَ ما فِي الْأَرْضِ بأن مكنكم من الانتفاع به أو بوسط أو بغير وسط ظاهِرَةً وَ باطِنَةً أي محسوسة و معقولة أو ما تعرفونه و ما لا تعرفونه
Subdued to you whatever is in the skies – by Making it a means in particular for your benefits – and whatever is in the earth, – by Enabling you from benefitting with it, or as a means, or without any means – apparent and hidden? [31:20] – i.e., tangible and reasonable, or what you are knowing and what you are not knowing.
إِلَى الْأَرْضِ الْجُرُزِ أي التي جرز نباتها أي قطع و أزيل لا التي لا تنبت لقوله فَنُخْرِجُ بِهِ زَرْعاً و قيل اسم موضع باليمن تَأْكُلُ مِنْهُ أي من الزرع أنعامهم كالتبن و الورق وَ أَنْفُسُهُمْ كالحب و الثمر أَ فَلا يُبْصِرُونَ فيستدلون به على كمال قدرته و فضله
to a barren land, [32:27].- i.e., which is barren of its vegetation, i.e., terminated, and remove, no which there is not growth, due to His-azwj Words: then We Extract crops with it. – and it is said the name of the place is in Al Yemen – Their cattle eat from it – i.e., from the vegetation, like they (eat) the clay and the leaves – and (so do) they themselves. – like the seeds and the fruits – Can they not, see? [32:27] – they are being pointed by it upon the Perfection of His-azwj Power and His-azwj Grace?
أَخْرَجْنا مِنْها حَبًّا جنس الحب فَمِنْهُ يَأْكُلُونَ قدم الصلة للدلالة على أن الحب معظم ما يؤكل و يعاش به
and Extract seeds from it, – types of seeds – so they are eating from it [36:33] – He-azwj Introduced the connection for the evidence upon that the seed is most of what is eaten and lived with.
لِيَأْكُلُوا مِنْ ثَمَرِهِ أي ثمر ما ذكر و هو الحبات و قيل الضمير لله على طريقة الالتفات و الإضافة إليه لأن الثمر بخلقه وَ ما عَمِلَتْهُ أَيْدِيهِمْ عطف على الثمر و المراد ما يتخذ منه كالعصير و الدبس و نحوهما و قيل ما نافية و المراد أن التمر بخلق الله لا بفعلهم أَ فَلا يَشْكُرُونَ أمر بالشكر لأنه إنكار لتركه
For them to eat from its fruits, – i.e., the fruits what He-azwj Mentioned, and it is the seeds. And it is said, ‘The pronoun is for Allah (sw.t.) based upon a way of the turning and adding to Him-azwj because the fruits are due to His-azwj Creation – and what their hands had not worked for. – Inclining upon the fruits, and the intent is what they take from it like the juices and the molasses and approximate to it’. And it is aid, ‘What is beneficial’. And the intent is the dates is by Creation of Allah-azwj not by their word – So will they not be thankful? [36:35] – a Command for the thanking because it is denial to neglect it.
خَلَقَ الْأَزْواجَ كُلَّها أي الأنواع و الأصناف مِمَّا تُنْبِتُ الْأَرْضُ من النبات و الشجر وَ مِنْ أَنْفُسِهِمْ الذكر و الأنثى وَ مِمَّا لا يَعْلَمُونَ و أزواجا و مما لم يطلعهم الله عليه و لم يجعل لهم طريقا إلى معرفته
Glory be to Him Who Created the pairs of all things, – i.e., types and varieties – from what the earth grows, – from the vegetation and the trees – and from their own selves, – the male and the female – and from what they do not know [36:36] – and pairs and from what Allah-azwj has Notified them upon and did not Make for them a way to know it.
فَأَنْبَتْنا فِيها حَبًّا كالحنطة و الشعير وَ عِنَباً وَ قَضْباً يعني الرطبة سميت بمصدر قضبه إذا قطعه لأنها تقضب مرة بعد أخرى
So We Grow grain therein [80:27] – like the wheat and the barley – And grapes and green fodder [80:28] – meaning the dates, named with a source of its fodder when it is cut, because it is pruned time and again.
وَ حَدائِقَ غُلْباً أي عظاما وصف به الحدائق لِتَكَاثُفِهَا و كثرة أشجارها أو لأنها ذات أشجار غِلاظ مستعار من وصف الرقاب
And thick foliaged gardens [80:30] – i.e., mighty, describing the gardens with it due to their thickness and abundance of their trees, or because these are with the thick trees, being a metaphor of describing the necks.
وَ فاكِهَةً وَ أَبًّا أي مرعى من أب إذا أم لأنه يؤم و ينتجع أو من أب لكذا إذا تهيأ له لأنه مهيأ للرعي أو فاكهة يابسة تؤب للشتاء
And fruits and grass [80:31] – i.e., pastures, from a father then mother, because he sleeps and regurgitates, or from a father for that, when it is prepared form him, because it is a revival for the grazing, or dry fruit reverting for the winter.
مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ فإنَّ الأَنواع المذكورة بعضها طعام و بعضها علف.
Being a provision for you and for your cattle [80:32] – for the mentioned types, some of these are food and some of these are fodder’.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا حَفْصُ مَا أَنْزَلْتُ الدُّنْيَا مِنْ نَفْسِي إِلَّا بِمَنْزِلَةِ الْمَيْتَةِ إِذَا اضْطُرِرْتُ إِلَيْهَا أَكَلْتُ مِنْهَا الْخَبَرَ.
Tafseer Ali Bin Ibrahim – from his father, from Al Qasim Bin Muhammad Al Minqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘O Hafs! I-asws have not allocated a status to the world from myself-asws except a status of the dead (animal). When I-asws am desperate to it, I-asws consume from it’ – the Hadeeth’’.[167]
2- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي جُعِلْتُ فِدَاكَ لِمَ حَرَّمَ اللَّهُ الْخَمْرَ وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Muhammad Bin Aslam, from Abdul Rahman Bin Salim, from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Inform me, why did Allah-azwj Prohibit the intoxicants, and the dead, and the blood, and the meat of the pig?’
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ سِوَاهُ مِنْ رَغْبَةٍ مِنْهُ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَا زُهْدٍ فِيمَا أَحَلَّ لَهُمْ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ وَ عَلِمَ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهُمْ فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ تَفَضُّلًا مِنْهُ عَلَيْهِمْ بِهِ تَبَارَكَ وَ تَعَالَى لِمَصْلَحَتِهِمْ
He-asws said: ‘Allah-azwj Blessed and Exalted did not Prohibit that upon His-azwj servants and Permitted for them besides it, out of a Desire from Him in what He-azwj had Prohibited upon them, nor out of abstention in what He-azwj Permitted for them, but the Mighty and Majestic Created the creatures and Knows what their bodies would be standing with, and what would correct these, so He-azwj Permitted for them and Legalised as a Grace with it upon them from Him-azwj, Blessed and Exalted, for their own betterment.
وَ عَلِمَ عَزَّ وَ جَلَّ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ وَ حَرَّمَهُ عَلَيْهِمْ ثُمَّ أَبَاحَهُ لِلْمُضْطَرِّ وَ أَبَاحَهُ لَهُ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَمَرَهُ أَنْ يَنَالَ مِنْهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَ
And the Mighty and Majestic Knows what harms them, so He-azwj Forbade them from it and Prohibited it upon them, then Legalised is for the desperate and Legalised it for him during the time which his body would not stand except by it, so He-azwj Commanded him to take from it in a measure of adequacy, not other than that’.
ثُمَّ قَالَ أَمَّا الْمَيْتَةُ فَلَا يُدْمِنُهَا أَحَدٌ إِلَّا ضَعُفَ بَدَنُهُ وَ نَحَلَ جِسْمُهُ وَ ذَهَبَتْ قُوَّتُهُ وَ انْقَطَعَ نَسْلُهُ وَ لَا يَمُوتُ آكِلُ الْمَيْتَةِ إِلَّا فَجْأَةً
Then he-asws said: ‘As for the ‘dead’, no one would be habitual of it except his physique would weaken, and his body would decompose, and his strength would be gone, and his lineage would be cut off, and the eater of the dead will not be dying except suddenly.
وَ أَمَّا الدَّمُ فَإِنَّهُ يُورِثُ أَكْلُهُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُسِيءُ الْخُلُقَ وَ يُورِثُ الْكَلَبَ وَ الْقَسْوَةَ لِلْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَيْهِ وَ لَا يُؤْمَنَ عَلَى حَمِيمِهِ وَ لَا يُؤْمَنَ عَلَى مَنْ يَصْحَبُهُ
And as for the blood, it’s consumer would inherit the yellow water and mouth vapour, and evil manners, and inherit the freckles, and hardening of the heart, and scarcity of the kindness and the mercy, until there would not safety that he would kill his son and his father, nor would there be safety upon his intimate one, nor any safety upon the one who accompanies him.
وَ أَمَّا لَحْمُ الْخِنْزِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ قَوْماً فِي صُوَرٍ شَتَّى شِبْهِ الْخِنْزِيرِ وَ الدُّبِّ وَ الْقِرْدِ وَ مَا كَانَ مِنَ الْأَمْسَاخِ ثُمَّ نَهَى عَنْ أَكْلِ الْمَثُلَةِ نَسْلِهَا لِكَيْلَا يَنْتَفِعَ النَّاسُ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهِ
And as for the meat of the pig, Allah-azwj Blessed and Exalted has Morphed a people in various resemblances – the pig, and the bear, and the monkey, and whatever had happened from the morphed ones. Then He-azwj Prohibited from eating the likeness of its offspring lest the people benefit by it and will not fear His-azwj Punishment.
وَ أَمَّا الْخَمْرُ فَإِنَّهُ حَرَّمَهَا لِفِعْلِهَا وَ فَسَادِهَا وَ قَالَ مُدْمِنُ الْخَمْرِ يُورِثُهُ الِارْتِعَاشَ وَ يَذْهَبُ بِنُورِهِ وَ يَهْدِمُ مُرُوءَتَهُ وَ يَحْمِلُهُ عَلَى أَنْ يَجْسُرَ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَ رُكُوبِ الزِّنَا وَ لَا يُؤْمَنُ إِذَا سَكِرَ أَنْ يَثِبَ عَلَى حَرَمِهِ وَ لَا يَعْقِلُ ذَلِكَ وَ الْخَمْرُ لَا تَزِيدُ شَارِبَهَا إِلَّا كُلَّ شَرٍّ.
And as for the wine, He-azwj Prohibited it due to its work (effects) and its corruption’. And he-asws said: ‘One habitual of the wine would inherit the trembling, and his radiance would be gone, and his manliness would be demolished, and it would carry him upon being audacious upon the Prohibitions, from shedding the blood, and indulging in the adultery, and when he is intoxicated, there is no safety that he might leap upon his sanctimonious ones, and he would not mind that, and the wine does not increase its drinker except in every evil’’.[168]
3- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِيُ الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا يَحِلُّ لَهُمَا الْمَيْتَةُ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from the one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: But the one who is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the one who comes out against the Imam-asws, and the transgressor is the one who cuts the road (bandit). The ‘dead’ (animal) is not Permissible for them both (even eating in desperation)’’.[169]
4- وَ قَدْ رُوِيَ أَنَّ الْعَادِيَ اللِّصُّ وَ الْبَاغِيَ الَّذِي يَبْغِي الصَّيْدَ لَا يَجُوزُ لَهُمَا التَّقْصِيرُ فِي السَّفَرِ وَ لَا أَكْلُ الْمَيْتَةِ فِي حَالِ الِاضْطِرَارِ.
And it has been reported that the transgressor is the thief, and the rebel is the one who seeks the prey. It is not allowed for them, the shortening (of the Salat) in the journey, nor eating the ‘dead’ during a state of desperation’’.[170] (This is not a Hadeeth)
5- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ رَفَعَ إِلَى أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الظَّالِمُ وَ الْعَادِي الْغَاصِبُ.
Al Ayyashi – from Muhammad Bin Ismail, raising it to,
‘Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the unjust, and the transgressor is the usurper’’.[171]
6- وَ مِنْهُ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا يَحِلُّ لَهُمَا الْمَيْتَةُ.
And from him, from Hammad Bin Usman,
‘From Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the one who comes out against the Imam-asws, and the transgressor is the one who cuts the road (bandit). (Eating) the dead is not Permissible for them both’’.[172]
7- وَ قَدْ رُوِيَ أَنَّ الْعَادِيَ اللِّصُّ وَ الْبَاغِيَ الَّذِي يَبْغِي الصَّيْدَ لَا يَجُوزُ لَهُمَا التَّقْصِيرُ فِي السَّفَرِ وَ لَا أَكْلُ الْمَيْتَةِ فِي حَالِ الِاضْطِرَارِ.
And it has been reported that the transgressor is the thief, and the rebel is the one seeking the prey. It is not allowed for them, the shortening (the Salat) during the journey, nor eating the dead in a state of desperation’’.[173]
8- دَعَائِمُ الْإِسْلَامِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ رَفَعَ إِلَى أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الظَّالِمُ وَ الْعَادِي الْغَاصِبُ.
(The book) ‘Da’aim Al Islam’ – from Muhammad Bin Ismail, raising it to,
‘Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the unjust, and the transgressor is the usurper’’.[174]
9- وَ مِنْهُ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الْخَارِجُ عَلَى الْإِمَامِ وَ الْعَادِي اللِّصُ.
And from him, from Hammad Bin Usman,
‘From Abu Abdullah-asws but the one who is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the one coming out against the Imam-asws, and the transgressor is the thief’’.[175]
10- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ ذَكَرَ مَا يَحِلُّ أَكْلُهُ وَ مَا يَحْرُمُ بِقَوْلٍ مُجْمَلٍ فَقَالَ أَمَّا مَا يَحِلُّ لِلْإِنْسَانِ أَكْلُهُ مِمَّا خَرَّجَتِ الْأَرْضُ فَثَلَاثَةُ أَصْنَافٍ مِنَ الْأَغْذِيَةِ صِنْفٌ مِنْهَا جَمِيعُ صُنُوفِ الْحَبِ كُلِّهِ كَالْحِنْطَةِ وَ الْأَرُزِّ وَ الْقُطْنِيَّةِ وَ غَيْرِهَا وَ الثَّانِي صُنُوفُ الثِّمَارِ كُلِّهَا وَ الثَّالِثُ صُنُوفُ الْبُقُولِ وَ النَّبَاتِ
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having mentioned what is Permissible to eat and what is Prohibited in a summarised word. He-asws said: ‘As for what is Permissible for the human being to eat, is from what the earth brings out. There are three types of the provisions. A type from it is entirety of the types of seeds, all of it, like the wheat, and the rice, and the legumes, and other such. And the second are types of fruits, all of them. And the third are types of vegetables and the plants.
فَكُلُّ شَيْءٍ مِنْ هَذِهِ الْأَشْيَاءِ فِيهِ غِذَاءٌ لِلْإِنْسَانِ وَ مَنْفَعَةٌ وَ قُوَّةٌ فَحَلَالٌ أَكْلُهُ وَ مَا كَانَ فِيهِ الْمَضَرَّةُ فَحَرَامٌ أَكْلُهُ إِلَّا فِي حَالِ التَّدَاوِي بِهِ
All things from these things in which there is nourishment for the human being and benefit and strength, so it is Permissible to eat it, and whatever in it was the harmful, so it is Prohibited to eat it, except in a state of medicating with it.
وَ أَمَّا مَا يَحِلُّ أَكْلُهُ مِنْ لُحُومِ الْحَيَوَانِ فَلَحْمُ الْبَقَرِ وَ الْغَنَمِ وَ الْإِبِلِ وَ مِنْ لُحُومِ الْوَحْشِ كُلُّ مَا لَيْسَ لَهُ نَابٌ وَ لَا مِخْلَبٌ
And as for what is Permissible to eat from the animal meats – the meat of the cow, and the sheep, and the camel, and from the meats of the wild animals, all of them not having fangs or claws.
وَ مِنْ لُحُومِ الطَّيْرِ كُلُّ مَا كَانَتْ لَهُ قَانِصَةٌ
And from the meats of the birds, all what has a gizzard for it.
وَ مِنْ صَيْدِ الْبَحْرِ كُلُّ مَا لَهُ قِشْرٌ
And from the prey of the sea, all what has scales for it.
وَ مَا عَدَا ذَلِكَ كُلَّهُ مِنْ هَذِهِ الْأَصْنَافِ فَحَرَامٌ أَكْلُهُ
And whatever is other than that, all of it from these types, it is Prohibited to eat it.
وَ مَا كَانَ مِنَ الْبَيْضِ مُخْتَلِفَ الطَّرَفَيْنِ فَحَلَالٌ أَكْلُهُ وَ مَا يَسْتَوِيَ طَرَفَاهُ فَهُوَ مِنْ بَيْضِ مَا لَا يُؤْكَلُ لَحْمُهُ.
And whatever was from the eggs of different sides (oblong), it is Permissible to eat it, and whatever is even of its sides (circular), it is from the eggs of what its meat not to be eaten’’.[176]
11- الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الْمُضْطَرُّ يَأْكُلُ الْمَيْتَةَ وَ كُلَّ مُحَرَّمٍ إِذَا اضْطُرَّ إِلَيْهِ.
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘The desperate one can eat the ‘dead’ and every Prohibited (item) when he is desperate to it’’.[177]
12- وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِذَا اضْطُرَّ الْمُضْطَرُّ إِلَى أَكْلِ الْمَيْتَةِ أَكَلَ حَتَّى يَشْبَعَ وَ إِذَا اضْطُرَّ إِلَى الْخَمْرِ شَرِبَ حَتَّى يَرْوِي وَ لَيْسَ لَهُ أَنْ يَعُودَ إِلَى ذَلِكَ حَتَّى يُضْطَرَّ إِلَيْهِ أَيْضاً.
And Ja’far-asws Bin Muhammad-asws said: ‘When the desperate one is desperate to eating the dead, he can eat until he is satiated, and when he is desperate to the wine, he can drink until he is saturated, and it isn’t for him that he repeats to that until he is desperate to it again’’.[178]
(See footnote reference number 38)
13- وَ مِنْهُ، عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ ذُكِرَ الْجُبُنُّ الَّذِي يَعْمَلُهُ الْمُشْرِكُونَ وَ أَنَّهُمْ يَجْعَلُونَ فِيهِ الْإِنْفَحَةَ مِنَ الْمَيْتَةِ وَ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ قَالَ إِذَا عُلِمَ ذَلِكَ لَمْ يُؤْكَلْ وَ إِنْ كَانَ الْجُبُنُّ مَجْهُولًا لَا يُعْلَمُ مَنْ عَمِلَهُ وَ بِيعَ فِي سُوقِ الْمُسْلِمِينَ فَكُلْهُ.
And from him,
‘From Abu Ja’far-asws, the cheese was mentioned which the Polytheists were making, and they were making in it the rennet from the dead (animal), and from what the Name of Allah-azwj had not been mentioned upon (when killed). He-asws said: ‘When that is known it would not be eaten, and if the cheese was unknown, its making was not known, and it is being sold in the Muslim market, so eat it’’.[179]
14- تَفْسِيرُ النُّعْمَانِيِّ، بِأَسَانِيدِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا مَا فِي الْقُرْآنِ تَأْوِيلُهُ فِي تَنْزِيلِهِ فَهُوَ كُلُّ آيَةٍ مُحْكَمَةٍ نَزَلَتْ فِي تَحْرِيمِ شَيْءٍ مِنَ الْأُمُورِ الْمُتَعَارَفَةِ الَّتِي كَانَتْ فِي أَيَّامِ الْعَرَبِ تَأْوِيلُهَا فِي تَنْزِيلِهَا فَلَيْسَ يُحْتَاجُ فِيهَا إِلَى تَفْسِيرٍ أَكْثَرَ مِنْ تَأْوِيلِهَا
Tafseer Al Numani, by his chain,
‘From Amir Al-Momineen-asws having said: ‘And as for what is in the Quran, it’s explanation is in its Revelation. It is every Decisive Verse Revealed in Prohibiting a thing from the familiar affairs which happened during the days of the Arabs, it’s explanation is in its Revelation. It isn’t needy to interpretation more than it’s explanation.
وَ ذَلِكَ مِثْلُ قَوْلِهِ تَعَالَى فِي التَّحْرِيمِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ إِلَى آخِرِ الْآيَةِ
And that is like Words of the Exalted in Prohibition: Prohibited unto you are your mothers, and your daughters, and your sisters, [4:23] – up to the end of the Verse.
وَ قَوْلِهِ إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ الْآيَةَ
And His-azwj Words: But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, [2:173] – the Verse.
وَ قَوْلِهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا الْآيَةَ إِلَى قَوْلِهِ أَحَلَّ اللَّهُ الْبَيْعَ وَ حَرَّمَ الرِّبا
And Words of the Exalted: O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest [2:278] – up to His-azwj Words: and Allah has Permitted the trading and prohibited the interest. [2:275]. (Incorrect sequence recorded)
وَ قَوْلِهِ تَعَالَى قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ إِلَى آخِرِ الْآيَةِ
And Words of the Exalted: Say: ‘Come, I shall recite (regarding that) which your Lord has Prohibited upon you [6:151] – up to the end of the Verse.
وَ مِثْلُ ذَلِكَ فِي الْقُرْآنِ كَثِيرٌ مِمَّا حَرَّمَ اللَّهُ سُبْحَانَهُ لَا يَحْتَاجُ الْمُسْتَمِعُ لَهُ إِلَى مَسْأَلَةٍ عَنْهُ
And the likes of that are many in the Quran, from what Allah-azwj the Glorious has Prohibited. There is no need for the listener to it to question about it.
وَ قَوْلِهِ عَزَّ وَ جَلَّ فِي مَعْنَى التَّحْلِيلِ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ وَ لِلسَّيَّارَةِ
And Words of the Mighty and Majestic in the meaning of the Permissibility: Permissible for you is the prey of the sea and its food, being a provision for you and for the sea-farers; [5:96].
وَ قَوْلِهِ وَ إِذا حَلَلْتُمْ فَاصْطادُوا
And His-azwj Words: and when you are free (from the Ihram), then (you can) hunt, [5:2].
وَ قَوْلِهِ تَعَالَى يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ إِلَى قَوْلِهِ مِمَّا عَلَّمَكُمُ اللَّهُ
And Words of the Exalted: They are asking you as to what is that (which is) Permissible for them. – up to His-azwj Words: Allah Taught you; [5:4].
وَ قَوْلِهِ وَ طَعامُكُمْ حِلٌّ لَهُمْ
and your food is Permissible for them; [5:5].
وَ قَوْلِهِ أَوْفُوا بِالْعُقُودِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ إِلَّا ما يُتْلى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَ أَنْتُمْ حُرُمٌ
And His-azwj Words: Fulfil the agreements. Permissible for you are beasts of the livestock except what has been recited upon you, other than the hunting of domesticated (animals) while you are in Ihram; [5:1].
وَ قَوْلِهِ أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ
And His-azwj Words: Permissible for you during the night of the Fast, is the going to your wives; [2:187].
وَ قَوْلِهِ لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ وَ مِثْلُهُ كَثِيرٌ.
And His-azwj Words: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you [5:87] – and the likes of it are many’’.[180]
15- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع سُئِلَ عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ مَطْرُوحَةً كَثُرَ لَحْمُهَا وَ خُبْزُهَا وَ جُبُنُّهَا وَ بَيْضُهَا وَ فِيهَا سِكِّينٌ
(The book) ‘Al Mahasin’ – from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws: ‘Ali-asws was asked about the meal found in the road having been thrown. Its meat, and its bread, and its cheese, and its eggs are a lot, and there is a knife in it.
فَقَالَ يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ وَ لَيْسَ لَهُ بَقَاءٌ فَإِنْ جَاءَ طَالِبٌ لَهَا غَرِمُوا لَهُ الثَّمَنَ
He-asws said: ‘It should be evaluated whatever is in it, then eaten, because it would spoil and there isn’t any lasting for it. If a seeker were to come for it, they would owe him the price’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا نَدْرِي سُفْرَةَ مُسْلِمٍ أَوْ سُفْرَةَ مَجُوسِيٍّ فَقَالَ هُمْ فِي سَعَةٍ حَتَّى يَعْلَمُوا.
It was said, ‘O Amir Al-Momineen-asws! We do not know whether it was the meal of a Muslim or a Magian!’ He-asws said: ‘They would be in a leeway until they know’’.[181]
16- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: سُئِلَ عَلِيٌّ ع عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ فِيهَا لَحْمٌ كَثِيرٌ وَ خُبْزٌ كَثِيرٌ وَ بَيْضٌ وَ فِيهَا سِكِّينٌ فَقَالَ يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ فَإِذَا جَاءَ طَالِبُهَا غُرِمَ لَهُ
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowbany, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibajy, from Muhammad Bin Muhammad Bin Al Ashas, from Musa Bin Ismail,
‘From his father Ismail son of Musa Ja’far-asws, for his-asws forefathers-asws having said: ‘Ali-asws was asked about a meal found in the road wherein was a lot of meat, and a lot of bread and eggs, and there was a knife in it. He-asws said: ‘It should be evaluated whatever is in it, then eaten, because it would spoil. When its seeker comes, it would be owed to him’.
فَقَالُوا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا نَعْلَمُ أَ سُفْرَةُ ذِمِّيٍّ هِيَ أَمْ مَجُوسِيٍّ فَقَالَ هُمْ فِي سَعَةٍ مِنْ أَكْلِهَا حَتَّى يَعْلَمُوا.
They said to him-asws, ‘O Amir Al-Momineen-asws! We do not know whether it was a meal of a ‘Zimmi’ or a Magian?’ He-asws said: ‘They would be in leeway from eating it until they do know’’.[182]
17- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ شَاةٍ مَسْلُوخَةٍ وَ أُخْرَى مَذْبُوحَةٍ عُمِّيَ عَلَى صَاحِبِهَا فَلَا يَدْرِي الذَّكِيَّةَ مِنَ الْمَيْتَةِ فَقَالَ يَرْمِي بِهِمَا جَمِيعاً إِلَى الْكِلَابِ.
And from him, by this chain, said,
‘Ali-asws was asked about a sheep dissected, and another one slaughtered. Its owner is blinded (from it), so he does not know the purified from the dead. He-asws said: ‘They would both be thrown to the dogs’’.[183]
18- فِقْهُ الرِّضَا، قَالَ ع إِنْ وَجَدْتَ لَحْماً وَ لَمْ تَعْلَمْ أَنَّهُ ذَكِيٌّ أَوْ مَيْتَةٌ فَأَلْقِ مِنْهُ قِطْعَةً عَلَى النَّارِ فَإِنْ تَقَبَّضَ فَهُوَ ذَكِيٌّ وَ إِنِ اسْتَرْخَى عَلَى النَّارِ فَهُوَ مَيِّتٌ وَ كُلُّ صَيْدٍ إِذَا اصْطَدْتَهُ فِي الْبَرِّ وَ الْبَحْرِ حَلَالٌ سِوَى مَا قَدْ بَيَّنْتُ لَكَ مِمَّا جَاءَ فِي الْخَبَرِ بِأَنَّ أَكْلَهُ مَكْرُوهٌ.
(The book) ‘Fiqh Al-Reza-asws’ – ‘If meat is found and you don’t that whether it is purified or dead, then throw a piece of it unto the fire. If it shrinks (folds up), then it is purified, and if it relaxes (extends) on the fire, it is dead; and every prey when it is hunted in the land and the sea is Permissible, beside what is clarified to you from what has come in the Hadeeth that eating it is disliked’’.[184]
رِوَايَةُ مُحَمَّدِ بْنِ يَعْقُوبَ بِإِسْنَادِهِ إِلَى إِسْمَاعِيلَ بْنِ عُمَرَ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ دَخَلَ قَرْيَةً فَأَصَابَ فِيهَا لَحْماً لَمْ يَدْرِ أَ ذَكِيٌّ هُوَ أَمْ مَيِّتٌ قَالَ فَاطْرَحْهُ عَلَى النَّارِ فَكُلُّ مَا انْقَبَضَ فَهُوَ ذَكِيٌّ وَ كُلُّ مَا انْبَسَطَ فَهُوَ مَيِّتٌ.
Reported by Muhammad Bin Yaqoub, by his chain to Ismail Bin Umar, from Shueyb,
‘From Abu Abdullah-asws regarding a man who entered a town and attained meat in it. He did not know whether it was purified or dead?’ He-asws said: ‘He should throw it on the fire. So, all what shrinks (folds up), so it is purified, and all what extends (relaxes), it is dead’’.[185]
وَ لِعُمُومِ قَوْلِ النَّبِيِّ ص مَا اجْتَمَعَ الْحَلَالُ وَ الْحَرَامُ إِلَّا غَلَبَ الْحَرَامُ الْحَلَالَ.
And in generality of the words of the Prophet-saww: ‘The Permissible and the Prohibited will not be gathered except the Prohibited would prevail upon the Permissible’’.[186]
وَ الْمُسْتَنَدُ صَحِيحَةُ الْحَلَبِيِّ عَنِ الصَّادِقِ ع قَالَ سَمِعْتُهُ يَقُولُ إِذَا اخْتَلَطَ الذَّكِيُّ بِالْمَيْتَةِ بَاعَهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ.
And the correct attribution by Al Halby –
‘From Al-Sadiq-asws, he (the narrator) said, ‘I heard him-asws saying: ‘When the purified is mixed with the dead, then sell it to the one who considers the dead as permissible’’.[187]
وَ رَوَوْا عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنِ الْتَقَطَ طَعَاماً فَلْيَأْكُلْهُ.
And it is reported from the Prophet-saww having said: ‘One who picks up food, so let him eat it’’.[188]
19- الْفَقِيهُ، وَ التَّهْذِيبُ، عَنْ أَبِي الْحُسَيْنِ الْأَسَدِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع أَنَّهُ قَالَ: سَأَلْتُهُ عَمَّا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ قَالَ مَا ذُبِحَ لِصَنَمٍ أَوْ وَثَنٍ أَوْ شَجَرٍ حَرَّمَ اللَّهُ ذَلِكَ كَمَا حَرَّمَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ أَنْ يَأْكُلَ الْمَيْتَةَ
(The books) ‘Al Faqeeh’ and ‘Al Tehzeeb’ – from Abu Al Husayn Al Asady, from Sahl Bin Ziyad, from Abdul Azeem Bin Abdullah Al Hasany,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Reza-asws, he (the narrator) said, ‘I asked him-asws about whatever is dedicated with for other than Allah. [2:173]. He-asws said: ‘One who slaughter for an idol, or an image, or a tree. Allah-azwj has Prohibited that just as He-azwj had Prohibited the dead, and the blood, and the meat of the pig. But the one who is desperate, without rebelling nor transgressing, so there is no sin upon him [2:173], if he were to eat it’.
قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ ص مَتَى تَحِلُّ لِلْمُضْطَرِّ الْمَيْتَةُ
He (the narrator) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! When is the dead Permissible for the desperate one?’
فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص سُئِلَ فَقِيلَ يَا رَسُولَ اللَّهِ إِنَّا نَكُونُ بِأَرْضٍ فَتُصِيبُنَا الْمَخْمَصَةُ فَمَتَى تَحِلُّ لَنَا الْمَيْتَةُ
He-asws said: ‘My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws forefathers-asws that Rasool-Allah-saww was asked. It was said, ‘O Rasool-Allah-saww! We happen to be in a land, and we hunt, and the suffocation afflicts us. When is the dead Permissible for us?’
قَالَ مَا لَمْ تَصْطَبِحُوا أَوْ تَغْتَبِقُوا أَوْ تَحْتَفِئُوا بَقْلًا فَشَأْنَكُمْ بِهَا
He-saww said: ‘For as long you have not had breakfast, or lunch, or even little vegetable, so it is up to you with it’’.
قَالَ عَبْدُ الْعَظِيمِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا مَعْنَىقَوْلِهِ عَزَّ وَ جَلَ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ
Abdul Azeem said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is the meaning of Words of Mighty and Majestic: But the one who is desperate, without rebelling nor transgressing, [2:173]?’
قَالَ الْعَادِي السَّارِقُ وَ الْبَاغِي الَّذِي يَبْغِي الصَّيْدَ بَطَراً أَوْ لَهْواً لَا لِيَعُودَ بِهِ عَلَى عِيَالِهِ لَيْسَ لَهُمَا أَنْ يَأْكُلَا الْمَيْتَةَ إِذِ اضْطُرَّا هِيَ حَرَامٌ عَلَيْهِمَا فِي حَالِ الِاضْطِرَارِ كَمَا هِيَ حَرَامٌ عَلَيْهِمَا فِي حَالِ الِاخْتِيَارِ وَ لَيْسَ لَهُمَا أَنْ يُقَصِّرَا فِي صَوْمٍ وَ لَا صَلَاةٍ فِي سَفَرٍ
He-asws said: ‘The transgressor is the thief, and the rebel is the one who seeks the prey for amusement or play (sport), not to return it to his dependants. It isn’t for them both to eat the dead when they are desperate. It is Prohibited unto them during a state of desperation, like what it is Prohibited unto them during a state of choice, and it isn’t for them to be shortening (being deficient) regarding a Fast nor (shortening) Salat in a journey’.
فَقُلْتُ فَقَوْلُهُ وَ الْمُنْخَنِقَةُ وَ الْمَوْقُوذَةُ وَ الْمُتَرَدِّيَةُ وَ النَّطِيحَةُ وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ
I said, ‘His-azwj Words: and the strangled, and the beaten, and the fallen, and the gored, and what the predators have eaten (from), except what you have purified; [5:3]?’
قَالَ الْمُنْخَنِقَةُ الَّتِي انْخَنَقَتْ بِإِخْنَاقِهَا حَتَّى تَمُوتَ وَ الْمَوْقُوذَةُ الَّتِي مَرِضَتْ وَ وَقَذَهَا الْمَرَضُ حَتَّى لَمْ يَكُنْ بِهَا حَرَكَةٌ وَ الْمُتَرَدِّيَةُ الَّتِي تَتَرَدَّى مِنْ مَكَانٍ مُرْتَفِعٍ إِلَى أَسْفَلَ أَوْ تَتَرَدَّى مِنْ جَبَلٍ أَوْ فِي بِئْرٍ فَتَمُوتُ وَ النَّطِيحَةُ الَّتِي تَنْطَحُهَا بَهِيمَةٌ أُخْرَى فَتَمُوتُ وَ مَا أَكَلَ السَّبُعُ مِنْهَا فَمَاتَ وَ مَا ذُبِحَ عَلَى النُّصُبِ عَلَى حَجَرٍ أَوْ صَنَمٍ إِلَّا مَا أُدْرِكَتْ زَكَاتُهُ فَذُكِّيَ
He-asws said: ‘The strangled is the one which is strangles by its throat until it dies; and the beaten is the one which fell sick and the sickness dropped it until there does not happen to be any movement with it; and the fallen is that which fell off from a high place to the low, or it was pushed from a mountain, or into a well so it died; and the gored is that which another beast had gored it, so it died; and what the predators have eaten from, so it died; and what is slaughtered upon the altar, upon a rock or an idol, except what it’s purification is realised, so it is purified’.
قُلْتُ وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ
I said, ‘and that which you are apportioning with the arrows, [5:3]’.
قَالَ كَانُوا فِي الْجَاهِلِيَّةِ يَشْتَرُونَ بَعِيراً فِيمَا بَيْنَ عَشَرَةِ أَنْفُسٍ وَ يَسْتَقْسِمُونَ عَلَيْهِ بِالْقِدَاحِ وَ كَانَتْ عَشَرَةً سَبْعَةٌ لَهَا أَنْصِبَاءُ وَ ثَلَاثَةٌ لَا أَنْصِبَاءَ لَهَا أَمَّا الَّتِي لَهَا أَنْصِبَاءُ فَالْفَذُّ وَ التَّوْأَمُ وَ النَّافِسُ الْحِلْسُ وَ الْمُسْبِلُ وَ الْمُعَلَّى وَ الرَّقِيبُ وَ أَمَّا الَّتِي لَا أَنْصِبَاءَ لَهَا فَالسَّفِيحُ وَ الْمَنِيحُ وَ الْوَغْدُ
He-asws said: ‘During the pre-Islamic period they used to buy a camel in what is between ten souls (persons) and they would divide is with the cup (of dice), and seven (arrows) would have a share of it and three would have no share for it. As for that which having a share for it, it is ‘Al-Fazz’, and ‘Al-Tawwam’, and ‘Al-Nafis’, (and) ‘Al-Hils’, and ‘Al-Musbil’, and ‘Al-Moalla’, and ‘Al-Raqeeb’ (names of arrows). And as for that which having no share for it, it is ‘Al-Safeeh’, and ‘Al-Maneeh’, and ‘Al-Wagd’ (names of arrows).
فَكَانُوا يُجِيلُونَ السِّهَامَ بَيْنَ عَشَرَةٍ فَمَنْ خَرَجَ بِاسْمِهِ سَهْمٌ مِنَ الَّتِي لَا أَنْصِبَاءَ لَهَا أُلْزِمَ ثُلُثَ ثَمَنِ الْبَعِيرِ فَلَا يَزَالُونَ كَذَلِكَ حَتَّى تَقَعَ السِّهَامُ الثَّلَاثَةُ لَا أَنْصِبَاءَ لَهَا إِلَى ثَلَاثَةٍ مِنْهُمْ فَيُلْزِمُونَهُمْ ثَمَنَ الْبَعِيرِ
They would pass the arrows around between them. The one for him with a name of an arrow from that which having no share for it, would be necessitated a third of the price of the camel. They would not cease to be like that until the three arrows occur having no share for it to the three from them, and they would be necessitated the price of the camel.
ثُمَّ يَنْحَرُونَهُ وَ يَأْكُلُهُ السَّبْعَةُ الَّذِينَ لَمْ يَنْقُدُوا فِي ثَمَنِهِ شَيْئاً وَ لَمْ يُطْعِمُوا مِنْهُ الثَّلَاثَةَ الَّذِينَ نَقَدُوا ثَمَنَهُ شَيْئاً فَلَمَّا جَاءَ الْإِسْلَامُ حَرَّمَ اللَّهُ تَعَالَى ذِكْرُهُ ذَلِكَ فِيمَا حَرَّمَ وَ قَالَ عَزَّ وَ جَلَ وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ يَعْنِي حَرَاماً.
Then they would slaughter it and eat it, the seven, those who did not pay anything in its price, and they would not feed from it the three, those who had paid something of its price. When Al Islam came, Allah-azwj, Exalted is His-azwj Mention, Prohibited that among what He-azwj Prohibited, and the Mighty and Majestic Said: and that which you are apportioning with the arrows, that is a transgression. [5:3] – meaning Prohibited’’.[189]
20- تُحَفُ الْعُقُولِ، فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع قَالَ: أَمَّا مَا يَحِلُّ لِلْإِنْسَانِ أَكْلُهُ مِمَّا أَخْرَجَتِ الْأَرْضُ فَثَلَاثَةُ صُنُوفٍ مِنَ الْأَغْذِيَةِ صِنْفٌ مِنْهَا جَمِيعُ الْحَبِّ كُلِّهِ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ الْأَرُزِّ وَ الْحِمَّصِ وَ غَيْرِ ذَلِكَ مِنْ صُنُوفِ الْحَبِّ وَ صُنُوفِ السَّمَاسِمِ وَ غَيْرِهَا كُلُّ شَيْءٍ مِنَ الْحَبِّ مِمَّا يَكُونُ فِيهِ غِذَاءُ الْإِنْسَانِ فِي بَدَنِهِ وَ قُوتُهُ فَحَلَالٌ أَكْلُهُ وَ كُلُّ شَيْءٍ تَكُونُ فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي بَدَنِهِ فَحَرَامٌ أَكْلُهُ إِلَّا فِي حَالِ الضَّرُورَةِ
(The book) ‘Tuhaf Al-Uqool’ –
In a lengthy Hadeeth from Al-Sadiq-asws, said: ‘As for what is Permissible for the human being to eat is from what the earth brings out. There are three types of provision. A type from it is entirety of the seeds, all of it from the wheat, and the barley, and the rice, and the chickpeas, and other than that from the types of seeds, and types of sesame and other such all things from the seeds, from happens to be a nourishment for the human being in his body, and his strength, it is Permissible to eat it, and all things in which happens to be the harm upon the human being in his body, it is Prohibited to eat it, except during a state of desperation.
وَ الصِّنْفُ الثَّانِي مِمَّا أَخْرَجَتِ الْأَرْضُ صُنُوفُ الثِّمَارِ كُلِّهَا مِمَّا يَكُونُ فِيهِ غِذَاءُ الْإِنْسَانِ وَ مَنْفَعَةٌ لَهُ وَ قُوتُهُ بِهِ فَحَلَالٌ أَكْلُهُ وَ مَا كَانَ فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي أَكْلِهِ فَحَرَامٌ أَكْلُهُ
And the second type is from what the earth brings out, types of fruits, all of these from what happens to be nourishment of the human being and a benefit for him, and he is strengthened by it, it is Permissible to eat it; and whatever in it was harmful for the human being in eating it, it is Prohibited to eat it.
وَ الصِّنْفُ الثَّالِثُ جَمِيعُ صُنُوفِ الْبُقُولِ وَ النَّبَاتِ وَ كُلُّ شَيْءٍ تُنْبِتُ الْأَرْضُ مِنَ الْبُقُولِ كُلِّهَا مِمَّا فِيهِ مَنَافِعُ الْإِنْسَانِ وَ غِذَاؤُهُ فَحَلَالٌ أَكْلُهُ وَ مَا كَانَ مِنْ صُنُوفِ الْبُقُولِ مِمَّا فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي أَكْلِهِ نَظِيرُ بُقُولِ السُّمُومِ الْقَاتِلَةِ وَ نَظِيرُ الدِّفْلَى وَ غَيْرُ ذَلِكَ مِنْ صُنُوفِ السَّمِّ الْقَاتِلِ فَحَرَامٌ أَكْلُهُ
And the third type is entirety of the types of vegetables and the plants, and all things the earth grows from the vegetables, all of these from what there in it a benefit for the human being and his nourishment, it is Permissible to eat it, and whatever was from the types of vegetables from what there is harm in it upon the human beings in eating it, is a match of the fatally poisonous vegetables and a match of Oleander (poisonous flower), and other than that from the fatal poisons, it is Prohibited to eat it.
وَ أَمَّا مَا يَحِلُّ أَكْلُهُ مِنْ لُحُومِ الْحَيَوَانِ فَلُحُومُ الْبَقَرِ وَ الْغَنَمِ وَ الْإِبِلِ وَ مَا يَحِلُّ مِنْ لُحُومِ الْوَحْشِ كُلُّ مَا لَيْسَ فِيهِ نَابٌ وَ لَا لَهُ مِخْلَبٌ
And as for what is Permissible to eat from the animal meats, it is meat of the cow, and the sheep, and the camel, and whatever is Permissible from the meat of the beasts, all what doesn’t have any fangs nor any claws for it.
وَ مَا يَحِلُّ مِنْ لُحُومِ الطَّيْرِ كُلُّ مَا كَانَتْ لَهُ قَانِصَةٌ فَحَلَالٌ أَكْلُهُ وَ مَا لَمْ يَكُنْ لَهُ قَانِصَةٌ فَحَرَامٌ أَكْلُهُ وَ لَا بَأْسَ بِأَكْلِ صُنُوفِ الْجَرَادِ
And what is Permissible from the meat of the birds, all what has a gizzard for it, it is Permissible to eat it, and what does not happen to have a gizzard for it, it is Prohibited to eat it, and there is no problem with eating types of locusts.
وَ أَمَّا مَا يَجُوزُ أَكْلُهُ مِنَ الْبَيْضِ فَكُلُّ مَا اخْتَلَفَ طَرَفَاهُ فَحَلَالٌ أَكْلُهُ وَ مَا اسْتَوَى طَرَفَاهُ فَحَرَامٌ أَكْلُهُ
And as for what is allowed to eat from the eggs, all what its two sides differ (oblong), it is Permissible to eat it, and whatever its two sides are same (circular), it is Prohibited to eat it.
وَ مَا يَجُوزُ أَكْلُهُ مِنْ صَيْدِ الْبَحْرِ مِنْ صُنُوفِ السَّمَكِ مَا كَانَ لَهُ قُشُورٌ فَحَلَالٌ أَكْلُهُ وَ مَا لَمْ يَكُنْ لَهُ قُشُورٌ فَحَرَامٌ أَكْلُهُ
And what is allowed to eat from the prey of the sea, from the types of fish, whatever were to have scales for it, it is Permissible to eat it, and whatever does not happen to have scales for it, it is Prohibited to eat it.
وَ مَا يَجُوزُ مِنَ الْأَشْرِبَةِ مِنْ جَمِيعِ صُنُوفِهَا فَمَا لَا يُغَيِّرُ الْعَقْلَ كَثِيرُهُ فَلَا بَأْسَ بِشُرْبِهِ وَ كُلُّ شَيْءٍ يُغَيِّرُ مِنْهَا الْعَقْلَ كَثِيرُهُ فَالْقَلِيلُ مِنْهُ حَرَامٌ.
And what is allowed from the drinks from the entirety of its types, so whatever its lot does not alter the mind (intellect), there is no problem in drinking it, and all things from these which alter the mind (intellect) by (drinking) its lot, the little from it is Prohibited’’.[190]
21- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجُبُنِّ فَقَالَ لَقَدْ سَأَلْتَنِي عَنْ طَعَامٍ يُعْجِبُنِي
(The book) ‘Al Mahasin’ – from Ibn Mahboun, from Abdullah Bin Suleyman who said,
‘I asked Abu Ja’far-asws about the cheese. He-asws said: ‘You have asked me-asws about a food which fascinates me-asws’.
ثُمَّ أَعْطَى الْغُلَامَ دَرَاهِمَ فَقَالَ يَا غُلَامُ ابْتَعْ لِي جُبُنّاً وَ دَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا مَعَهُ وَ أُتِيَ بِالْجُبُنِّ فَقَالَ كُلْ
Then he-asws gave a Dirham to the slave. He-asws said: ‘O slave! Buy (some) cheese for me-asws’, and he-asws called for the lunch. We had lunch with him-asws, and he came with the cheese. He-asws said: ‘Eat!’
فَلَمَّا فَرَغَ مِنَ الْغَدَاءِ قُلْتُ مَا تَقُولُ فِي الْجُبُنِّ قَالَ أَ وَ لَمْ تَرَنِي أَكَلْتُهُ قُلْتُ بَلَى وَ لَكِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ
When we were free from the lunch, I said, ‘What are you-asws saying regarding the cheese?’ He-asws said: ‘Or did you not see me-asws eating it?’ I said, ‘Yes, by I would love to hear it from you-asws’.
فَقَالَ سَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ مَا يَكُونُ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ فَتَدَعَهُ.
He-asws said: ‘I-asws shall inform you about the cheese and other such. Allah-azwj what happen to have Permissible (substances) in it and Prohibited (substances), it is Permissible for you, until you know the Prohibited (substance being in it) exactly, so leave it’’.[191]
22- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجُبُنِّ وَ قُلْتُ لَهُ أَخْبِرْنِي مَنْ رَأَى أَنَّهُ يُجْعَلُ فِيهِ الْمَيْتَةُ
(The book) ‘Al Mahasin’ – from his father, from Muhammad Bin Sinan, from Abu Al Jaroud who said,
‘I asked Abu Ja’far-asws about the cheese, and I said to him-asws, ‘Inform me about the one who sees that the dead (animal part) had been made to be in it (cheese)’.
فَقَالَ مِنْ أَجْلِ مَكَانٍ وَاحِدٍ يُجْعَلُ فِيهِ الْمَيْتَةُ حُرِّمَ فِي جَمِيعِ الْأَرَضِينَ إِذَا عَلِمْتَ أَنَّهُ مَيْتَةٌ فَلَا تَأْكُلْهُ وَ إِنْ لَمْ تَعْلَمْ فَاشْتَرِ وَ كُلْ وَ اللَّهِ إِنِّي لَأَعْتَرِضُ السُّوقَ فَأَشْتَرِي بِهَا اللَّحْمَ وَ السَّمْنَ وَ الْجُبُنَّ وَ اللَّهِ مَا أَظُنُّ كُلَّهُمْ يُسَمُّونَ هَذِهِ الْبَرْبَرُ وَ هَذِهِ السُّودَانُ.
He-asws said: ‘(Would it be) from the reason of one place the dead has been made to be in it, it would be Prohibited in entirety of the lands? When you know that it is dead, so do not eat it, and if you do not know, then buy and eat. By Allah-azwj! I-asws do attend the markets and I-asws but at it the meat, and the butter, and the cheese. By Allah-azwj! I-asws do not think all of them naming, ‘This is Berber (cheese), and these is (Sudanese) cheese’’.[192]
وَ فِي مُوَثَّقَةِ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْكَاظِمِ ع أَنَّهُ قَالَ: لَا بَأْسَ بِالْفَرْوِ الْيَمَانِيِّ وَ فِيمَا صُنِعَ فِي أَرْضِ الْإِسْلَامِ قُلْتُ لَهُ وَ إِنْ كَانَ فِيهَا غَيْرُ أَهْلِ الْإِسْلَامِ قَالَ إِذَا كَانَ الْغَالِبَ عَلَيْهَا الْمُسْلِمُونَ فَلَا بَأْسَ.
And in (the book) ‘Muwassiqa’ – Is’haq in Ammar,
‘From Al-Kazim-asws having said: ‘There is no problem with the Yemeni fur, and in what is made in the land of Al Islam’. I said to him-asws, ‘And even there were other than the people of Al-Islam (Muslims) in it?’ He-asws said: ‘When the Muslims are prevailing over it, there is no problem’’.[193]
23- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْجُبُنِّ وَ أَنَّهُ تُوضَعُ فِيهِ الْإِنْفَحَةُ مِنَ الْمَيْتَةِ قَالَ لَا يَصْلُحُ ثُمَّ أَرْسَلَ بِدِرْهَمٍ قَالَ اشْتَرِ مِنْ رَجُلٍ مُسْلِمٍ وَ لَا تَسْأَلْهُ عَنْ شَيْءٍ.
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Mansour Bin Hazim, from Bakr Bin Habeeb who said,
‘Abu Abdullah-asws was asked about the cheese, and the rennet from the dead (animal) is placed in it. He-asws said: ‘It is not correct’. Then he-asws sent (a servant) with a Dirham. He-asws said: ‘Buy (cheese) from a Muslim man and do not ask him about anything’’.[194]
24- وَ مِنْهُ، عَنِ الْيَقْطِينِيِّ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَسَأَلَهُ رَجُلٌ مِنْ أَصْحَابِنَا عَنِ الْجُبُنِّ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّهُ لَطَعَامٌ يُعْجِبُنِي فَسَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ شَيْءٍ فِيهِ الْحَلَالُ وَ الْحَرَامُ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ فَتَدَعَهُ بِعَيْنِهِ.
And from him, from Al Yaqteeny, from Safwan, from Muawiya, from a man from our companions who said,
‘I was in the presence of Abu Ja’far-asws. A man from our companions asked him-asws about the cheese. Abu Ja’far-asws said: ‘It is a food which fascinates me-asws. I-asws shall inform you about the cheese and other such. All things having in it the Permissible and the Prohibited, it is Permissible for you, until you know exactly the Prohibited (substance being in it), so you leave it’’.[195]
25- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ السَّمْنِ وَ الْجُبُنِّ نَجِدُهُ فِي أَرْضِ الْمُشْرِكِينَ فِي الرُّومِ أَ نَأْكُلُهُ
(The book) ‘Al Saraair’ – Transmitting from the book ‘Al Masheykha’ of Ibn Mahboub, from Ibn Ayoub, from Zureys Al Kunasy who said,
‘I asked Abu Ja’far-asws about the butter and the cheese we find to be in the land of the Polytheists in Rome, ‘Can we eat it?’
قَالَ فَقَالَ أَمَّا مَا عَلِمْتَ أَنَّهُ قَدْ خَالَطَهُ الْحَرَامَ فَلَا تَأْكُلْهُ وَ أَمَّا مَا لَمْ تَعْلَمْ فَكُلْهُ حَتَّى تَعْلَمَ أَنَّهُ حَرَامٌ.
He (the narrator) said, ‘He-asws said: ‘As for what you know that the Prohibited (substance) is mingled with it, then don’t eat it, and as for what you don’t know, eat it, until you know that it is Prohibited’’.[196]
26- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ شَيْءٍ يَكُونُ فِيهِ حَرَامٌ وَ حَلَالٌ فَهُوَ لَكَ حَلَالٌ أَبَداً حَتَّى تَعْرِفَ مِنْهُ الْحَرَامَ بِعَيْنِهِ فَدَعْهُ.
And from it, from Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘All thing happening to have a Prohibited (substance) and Permissible (substance) in it, it is Permissible for you for ever, until you know exactly the Prohibited (substance being in it), so leave it’’.[197]
27- تَفْسِيرُ الْإِمَامِ ع، قَالَ ع قَالَ اللَّهُ تَعَالَى يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ مِنْ ثِمَارِهَا وَ أَطْعِمَتِهَا حَلالًا طَيِّباً لَكُمْ إِذَا أَطَعْتُمْ رَبَّكُمْ فِي تَعْظِيمِ مَنْ عَظَّمَهُ وَ الِاسْتِخْفَافِ بِمَنْ أَهَانَهُ وَ صَغَّرَهُ.
Tafseer of the Imam (Hassan Al Askari-asws), he-asws said: ‘Allah-azwj the Exalted Said: O you people! Eat from what is in the earth, – from its fruits and its edibles – lawful, good [2:168] for you all, when your Lord-azwj Feeds you in reverence of the one Heazwj Magnifies and taking lightly with the one Heazwj Humiliates and Belittles’’.[198]
28- وَ مِنْهُ، قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا بِتَوْحِيدِ اللَّهِ وَ نُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ إِمَامَةِ عَلِيٍّ وَلِيِّ اللَّهِ كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ اشْكُرُوا لِلَّهِ عَلَى مَا رَزَقَكُمْ مِنْهَا بِالْمُقَامِ عَلَى وَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ لِيَقِيَكُمُ اللَّهُ بِذَلِكَ شُرُورَ الشَّيَاطِينِ الْمُتَمَرِّدَةِ عَلَى رَبِّهِ عَزَّ وَ جَلَ.
And him,
‘The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said: O you those who are believing! – in the Tawheed (Oneness) of Allahazwj, and Prophet-hood of Muhammadsaww, Rasoolsaww of Allahazwj, and in the Imamate of Aliasws, Guardian of Allahazwj, Eat from the good (things) what We Provided you (with), and give thanks to Allah – upon what Heazwj Provided you from it, with the staying upon the Wilayah of Muhammadsaww and Aliasws, for Allah-azwj to Save you all due to that, from the evils of the Satans-la, the one reneging against his-la Lord-azwj Mighty and Majestic’’.[199]
29- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ طَوِيلٍ قَالَ: سَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ مَا كَانَ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ فَتَدَعَهُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abdullah Bin Suleyman,
‘From Abu Ja’far-asws in a lengthy Hadeeth, said: ‘I-asws shall inform you about the cheese and other such. All what had Permissible and Prohibited (substances) in it, it is Permissible for you, until you know the Prohibited (substance being in it) exactly, so you leave it’’.[200]
30- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْجُبُنِّ قَالَ كُلُّ شَيْءٍ لَكَ حَلَالٌ حَتَّى يَجِيئَكَ شَاهِدَانِ يَشْهَدَانِ عِنْدَكَ أَنَّ فِيهِ مَيْتَةً.
And from him, from Ahmad in Muhammad Al Kufy, from Muhammad Bin Ahmad Al Nahdy, from Muhamad Bin Al Waleed, from Aban Bin Abdul Rahman, from Abdullah Bin Suleyman,
‘From Abu Abdullah-asws regarding the cheese, he-asws said: ‘All (pure) thing are Permissible for you until two witnesses come to you testifying in your presence that there is dead (animal part) in it’’.[201]
31- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص إِنَّ مُحَرِّمَ الْحَلَالِ كَمُحِلِّ الْحَرَامِ.
Al Shihab –
‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘The prohibited of the Permitted is like the permitter of a Prohibition’’.[202] (From a non-Shia source)
32- الْمَحَاسِنُ، عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ إِسْمَاعِيلَ الْجُعْفِيِّ وَ عِدَّةٍ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْءٍ وَ كُلُّ شَيْءٍ اضْطُرَّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ.
(The book) ‘Al Mahasin’ – from Hammad Bin Isa, from Uzina, from Muhammad Bin Muslim, and Ismail Al Jufy, and a number who said,
‘We heard Abu Ja’far-asws saying: ‘The Taqiyyah (dissimulation) is in all things, and all things the son of Adam-sa is desperate to, so Allah-azwj has Permitted it for him’’.[203]
33- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُضْطَرُّ لَا يَشْرَبُ الْخَمْرَ لِأَنَّهَا لَا تَزِيدُهُ إِلَّا شَرّاً فَإِنْ شَرِبَهَا قَتَلَتْهُ فَلَا تَشْرَبَنَّ مِنْهَا قَطْرَةً.
(The book) ‘Al Ayyashi’ – from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The desperate one should not drink the wine because it will not increase him except in evil. If he were to drink it, it would kill him, so you should not drink even a drop from it’’.[204]
الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ وَ فِيهِ وَ لِأَنَّهُ إِنْ شَرِبَهَا قَتَلَتْهُ فَلَا يَشْرَبْ مِنْهُ قَطْرَةً.
(The book) ‘Illal’ – from Ali Bin Hatim, from Muhammad Bin Umar, from Ali Bin Muhammad Bin Ziyad, from Ahmad Bin Al Fazl, from Yunus Bin Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer,
‘Similar to it, and in it, ‘And because if he were to drink it, it would kill him, so he should not drink from it even a drop’’.[205]
34- وَ رُوِيَ لَا تَزِيدُهُ إِلَّا عَطَشاً.
And it is reported: ‘It will not increase him except in thirst’’.[206]
ثم قال الصدوق رحمه الله جاء هذا الحديث هكذا كما أوردته و شرب الخمر في حال الاضطرار مباح مطلق مثل الميتة و الدم و لحم الخنزير و إنما أوردته لما فيه من العلة و لا قوة إلا بالله.
Note: Then Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘This Hadeeth has come like this, like what I have referred to it, and drinking the wine during a state of desperation is legal absolutely, like the dead, and the blood, and pig meat, and rather I have referred it due to what is in it from the reason, and there is no strength except with Allah-azwj’.
35- الْعَيَّاشِيُّ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي طَالِبُ الصَّيْدِ وَ الْعَادِي السَّارِقُ لَيْسَ لَهُمَا أَنْ يُقَصِّرَا مِنَ الصَّلَاةِ وَ لَيْسَ لَهُمَا إِذَا اضْطُرَّا إِلَى الْمَيْتَةِ أَنْ يَأْكُلَاهَا وَ لَا يَحِلُّ لَهُمَا مَا يَحِلُّ لِلنَّاسِ إِذَا اضْطُرُّوا.
Al Ayyashi, from Hammad Bin Usman,
‘From Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling nor transgressing, [2:173], he-asws said: ‘The rebel is the seeking of the prey, and the transgressor it the thief. It isn’t for them both to be shortening the Salat (in a journey), and it isn’t for them, when they are desperate to the dead, that they should be eating it, nor is it Permissible for them what is Permissible for the people when they are desperate’’.[207]
36- تَفْسِيرُ الْإِمَامِ، قَالَ ع قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ الَّتِي مَاتَتْ حَتْفَ أَنْفِهَا بِلَا ذَبَاحَةٍ مِنْ حَيْثُ أَذِنَ اللَّهُ فِيهَا وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ أَنْ يَأْكُلُوهُ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ مَا ذُكِرَ اسْمُ غَيْرِ اللَّهِ عَلَيْهِ مِنَ الذَّبَائِحِ وَ هِيَ الَّتِي يَتَقَرَّبُ بِهَا الْكُفَّارُ بِأَسَامِي أَنْدَادِهِمُ الَّتِي اتَّخَذُوهَا مِنْ دُونِ اللَّهِ
Tafseer Imam (Hassan Al-Askari-asws) – He-asws said: ‘Then Allahazwj Mighty and Majestic Said: But rather, (it is) Prohibited upon you, the dead– which dies open-mouthed without having been slaughtered from where Allahazwj Permitted with regards to it, and the blood, and flesh of the swine – to be eating it, and whatever is dedicated with for other than Allah – what the name of other than Allahazwj is mentioned over it from the slaughtered, and it is which the Kafirs are drawing closer with by naming their rivals (Idols) which they are taking to from besides Allahazwj.
ثُمَّ قَالَ عَزَّ وَ جَلَ فَمَنِ اضْطُرَّ إِلَى شَيْءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ غَيْرَ باغٍ وَ هُوَ غَيْرُ بَاغٍ عِنْدَ ضَرُورَتِهِ عَلَى إِمَامٍ هُدًى وَ لا عادٍ وَ لَا مُعْتَدٍ قَوَّالٍ بِالْبَاطِلِ فِي نُبُوَّةِ مَنْ لَيْسَ بِنَبِيٍّ وَ لَا إِمَامَةِ مَنْ لَيْسَ بِإِمَامٍ فَلا إِثْمَ عَلَيْهِ فِي تَنَاوُلِ هَذِهِ الْأَشْيَاءِ إِنَّ اللَّهَ غَفُورٌ سَتَّارٌ لِعُيُوبِكُمْ أَيُّهَا الْمُؤْمِنُونَ رَحِيمٌ بِكُمْ حِينَ أَبَاحَ لَكُمْ فِي الضَّرُورَةِ مَا حَرَّمَهُ فِي الرَّخَاءِ.
Then the Mighty and Majestic Said: But the one who is desperate – to something from these Prohibitions, without coveting– and he is without a desire (for it) – during the necessity – upon an Imamasws of Guidance, nor transgressing – nor giving significance by speaking with the falsehood regarding a prophet-hood of the one who isn’t a Prophetas, or (speaking of) Imamate of the one who isn’t an Imamasws, so there is no sin upon him – in taking these things, Surely Allah is Forgiving, Merciful [2:173] – a Concealer of your faults, O you Momineen! Heazwj is Merciful with you where Heazwj Permitted for you during the desperation what Heazwj Prohibited during the ease’’.[208]
باب 2 علل تحريم المحرمات من المأكولات و المشروبات
CHAPTER 2 – REASON FOR THE PROHIBITION OF THE PROHIBITED FROM THE FOODS AND THE DRINKS
1- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لِمَ حَرَّمَ اللَّهُ الْخَمْرَ وَ لَا لَذَّةَ أَفْضَلُ مِنْهَا
(The book) ‘Al Ihtijaj’ – from Hisham Bin Al Hakam who said, ‘
‘The atheist asked Abu Abdullah-asws. He said, ‘Why did Allah-azwj Prohibit the wine, and there is no pleasure better than it?’
قَالَ حَرَّمَهَا لِأَنَّهَا أُمُّ الْخَبَائِثِ وَ رَأْسُ كُلِّ شَرٍّ يَأْتِي عَلَى شَارِبِهَا سَاعَةٌ يُسْلَبُ لُبُّهُ وَ لَا يَعْرِفُ رَبَّهُ وَ لَا يَتْرُكُ مَعْصِيَةً إِلَّا رَكِبَهَا وَ لَا حُرْمَةً إِلَّا انْتَهَكَهَا وَ لَا رَحِماً مَاسَّةً إِلَّا قَطَعَهَا وَ لَا فَاحِشَةً إِلَّا أَتَاهَا وَ السَّكْرَانُ زِمَامُهُ بِيَدِ الشَّيْطَانِ إِنْ أَمَرَهُ أَنْ يَسْجُدَ لِلْأَوْثَانِ سَجَدَ وَ يَنْقَادُ حَيْثُ مَا قَادَهُ
He-asws said: ‘He-azwj Prohibited it because it is mother of the wickedness and chief of all evil. There comes a time upon its drinker, his understanding is stripped away and he neither recognises his Lord-azwj, nor leave any (act of) disobedience except he indulges in it, nor any Prohibition except he violates it, nor any nearest kinship except he cuts it, nor any immorality except he commits it, and the intoxicated one, his time is in the hand of Satan-la. If he-la instructs him to prostrate to the Idols, he will prostrate, he will be led to wherever he-la may lead him’.
قَالَ فَلِمَ حَرَّمَ الدَّمَ الْمَسْفُوحَ
He said, ‘Why did He-azwj Prohibit the spilt blood?’
قَالَ لِأَنَّهُ يُورِثُ الْقَسَاوَةَ وَ يَسْلُبُ الْفُؤَادَ رَحْمَتَهُ وَ يُعَفِّنُ الْبَدَنَ وَ يُغَيِّرُ اللَّوْنَ وَ أَكْثَرَ مَا يُصِيبُ الْإِنْسَانَ الْجُذَامُ يَكُونُ مِنْ أَكْلِ الدَّمِ
He-asws said: ‘Because it inherits the hardness and the heart is stripped of its mercy, and the body will rot, and the colour would change, and most of the human beings having been afflicted by the leprosy, it happened from consuming the blood’.
قَالَ فَأَكْلُ الْغُدَدِ
He said, ‘So (what about) eating the glands?’
قَالَ يُورِثُ الْجُذَامَ
He-asws said: ‘It inherits the leprosy’.
قَالَ فَالْمَيْتَةُ لِمَ حَرَّمَهَا
He said, ‘The dead, why did He-azwj Prohibit it?’
قَالَ فَرْقاً بَيْنَهَا وَ بَيْنَ مَا يُذْكَرُ اسْمُ اللَّهِ عَلَيْهِ وَ الْمَيْتَةُ قَدْ جَمَدَ فِيهَا الدَّمُ وَ تَرَاجَعَ إِلَى بَدَنِهَا فَلَحْمُهَا ثَقِيلٌ غَيْرُ مَرِيءٍ لِأَنَّهَا يُؤْكَلُ لَحْمُهَا بِدَمِهَا
He-asws said: ‘Differentiating between it and what the Name of Allah-azwj has been mentioned upon, and the dead is such, the blood has frozen in it, and it returns to its body. So, its meat would be heavy, not tasty (healthy), because its meat would be eaten with its blood’.
قَالَ فَالسَّمَكُ مَيْتَةٌ
He said, ‘The dead fish?’
قَالَ إِنَّ السَّمَكَ ذَكَاتُهُ إِخْرَاجُهُ حَيّاً مِنَ الْمَاءِ ثُمَّ يُتْرَكُ حَتَّى يَمُوتَ مِنْ ذَاتِ نَفْسِهِ وَ ذَلِكَ أَنَّهُ لَيْسَ لَهُ دَمٌ وَ كَذَلِكَ الْجَرَادُ.
He said, ‘The fish, its purity is its being extracted alive from the water, then it is left until it dies from itself, and that is because there is no blood for it, and like that are the locusts’’.[209]
2- الْعِلَلُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع لِمَ حَرَّمَ اللَّهُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ وَ الْخَمْرَ
(The books) ‘Al Ilal’ and ‘Al Majaalis’ of Al Sadouq – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Uzafir, from his father who said,
‘I said to Abu Ja’far Muhammad-asws Bin Ali Al Baqir-asws, ‘Why did Allah-azwj Prohibit the dead, and the blood, and the pig meat, and the wine?’
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ مَا سِوَى ذَلِكَ مِنْ رَغْبَةٍ فِيمَا أَحَلَّ لَهُمْ وَ لَا زُهْدٍ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ وَ عَلِمَ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهَا فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ وَ عَلِمَ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ
He-asws said: ‘Allah-azwj Blessed and Exalted did not Prohibit that upon His-azwj servants and Permitted for them what is besides that out of desire regarding what He-azwj had Permitted for them, nor abstention regarding what He-azwj had Prohibited upon them, but He-azwj, Mighty and Majestic, Created the creatures and Knows what their bodies would be stand with, and be healthy by it, so He-azwj Permitted for them and Legalised it, and Knows what would be harming them, so He-azwj Forbade them from it.
ثُمَّ أَحَلَّهُ لِلْمُضْطَرِّ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَحَلَّهُ لَهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَ
Then He-azwj Legalised it for the desperate one during the time in which his body would not be standing except by it, so He-azwj Permitted it for him with a measure of adequacy, not other than that’.
ثُمَّ قَالَ ع أَمَّا الْمَيْتَةُ فَإِنَّهُ لَمْ يَنَلْ أَحَدٌ مِنْهَا إِلَّا ضَعُفَ بَدَنُهُ وَ أُوهِنَتْ قُوَّتُهُ وَ انْقَطَعَ نَسْلُهُ وَ لَا يَمُوتُ آكِلُ الْمَيْتَةِ إِلَّا فَجْأَةً
Then he-asws said: ‘As for the dead, verily no one will attain from it except it would weaken his body and diminish his strength, and cut off his lineage (impotency), and the eater of the dead will not be dying except suddenly.
وَ أَمَّا الدَّمُ فَإِنَّهُ يُورِثُ أَكْلُهُ الْمَاءَ الْأَصْفَرَ وَ يُورِثُ الْكَلَبَ وَ قَسَاوَةَ الْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ ثُمَّ لَا يُؤْمَنُ عَلَى حَمِيمِهِ وَ لَا يُؤْمَنُ عَلَى مَنْ صَحِبَهُ
And as for the blood, it would inherit its consumer the yellow water, and inherit the severe thirst, and hardness of the heart, and scarcity of the kindness and the mercy. Then there would be no safety upon his intimate one, nor any safety upon the one who accompanies him.
وَ أَمَّا لَحْمُ الْخِنْزِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ قَوْماً فِي صُوَرٍ شَتَّى مِثْلِ الْخِنْزِيرِ وَ الْقِرْدِ وَ الدُّبِّ ثُمَّ نَهَى عَنْ أَكْلِ الْمَثُلَةِ لِكَيْلَا يُنْتَفَعَ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهَا
And as for the meat of the pig, Allah-azwj Blessed and Exalted had Morphed a people in various images, like the pig, and the monkey, and the bear. Then He-azwj Forbad from eating the like lest it would be benefitted with, and His-azwj Punishment would not be feared.
وَ أَمَّا الْخَمْرُ فَإِنَّهُ حَرَّمَهَا لِفِعْلِهَا وَ فَسَادِهَا
And as for the wine, He-azwj Prohibited it due to its work (effects) and its corruption’.
ثُمَّ قَالَ ع إِنَّ مُدْمِنَ الْخَمْرِ كَعَابِدِ وَثَنٍ وَ يُورِثُهُ الِارْتِعَاشَ وَ يَهْدِمُ مُرُوءَتَهُ وَ تَحْمِلُهُ عَلَى التَّجَسُّرِ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَ رُكُوبِ الزِّنَا حَتَّى لَا يُؤْمَنَ إِذَا سَكِرَ أَنْ يَثِبَ عَلَى حُرَمِهِ وَ هُوَ لَا يَعْقِلُ ذَلِكَ وَ الْخَمْرُ لَا تَزِيدُ شَارِبَهَا إِلَّا كُلَّ شَرٍّ.
Then he-asws said: ‘The one habitual of the wine is like a worshipper of an idol, and he would inherit the trembling, and his manhood would be demolished, and it would carry him upon being audacious upon the Prohibitions – from shedding the blood, and indulging in the adultery, until there would be no safety when he is intoxicated, that he might leap upon his sanctimonious ones and he would mind that, and the wine will not increase its drinker except in every evil’’.[210]
3- الْعُيُونُ، وَ الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْقَاسِمِ بْنِ رَبِيعٍ
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Al Qasim Bin Rabie.
وَ رَوَى فِي الْعُيُونِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ وَ حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ الدَّقَّاقُ وَ مُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ الْوَرَّاقُ وَ الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْمُكَتِّبُ رَضِيَ اللَّهُ عَنْهُمْ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ
And it is reported in Al Uyou from Muhammad Bin Ali Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufy, from Muhammada Bin Sinan who said, ‘And it is narrated to us by Ali Bin Ahmad Al Daqqaq, and Muhammad Bin Ahmad Al Sinany, and Ali Bin Abdullah Al Warraq, and Al Husayn Bin Ibrahim Al Mukattib, may Allah-azwj be Pleased with them, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan.
وَ حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ وَ عَلِيُّ بْنُ عِيسَى الْمُجَاوِرُ فِي مَسْجِدِ الْكُوفَةِ وَ مُحَمَّدُ بْنُ مُوسَى الْبَرْقِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ
And it is narrated to us by Ali Bin Ahmad Bin Abu Abdullah Al Barqy, and Ali Bin Isa Al Mujawir in the Masjid of Al Kufa, and Muhammad Bin Musa Al Barqy, from Ali Bin Muhammad Majaylawiya, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan.
عَنِ الرِّضَا ع أَنَّهُ كَتَبَ إِلَيْهِ حَرَّمَ الْخِنْزِيرَ لِأَنَّهُ مُشَوَّهٌ جَعَلَهُ عَزَّ وَ جَلَّ عِظَةً لِلْخَلْقِ وَ عِبْرَةً وَ تَخْوِيفاً وَ دَلِيلًا عَلَى مَا مُسِخَ عَلَى خِلْقَتِهِ وَ لِأَنَّ غِذَاءَهُ أَقْذَرُ الْأَقْذَارِ مَعَ عِلَلٍ كَثِيرَةٍ
From Al-Reza-asws, he-asws wrote to him (Muhammad Bin Sinan): ‘The pig is Prohibited because it is deformed (morphed). The Mighty and Majestic Made it an exhortation for the people and a lesson (to be learned), and a scare, and evidence upon what had been morphed upon His‑azwj creatures, and because its feed is filthiest of the filth, with a lot of illnesses.
وَ كَذَلِكَ حَرَّمَ الْقِرْدَ لِأَنَّهُ مُسِخَ مِثْلَ الْخِنْزِيرِ جَعَلَ عِظَةً وَ عِبْرَةً لِلْخَلْقِ دَلِيلًا عَلَى مَا مُسِخَ عَلَى خِلْقَتِهِ وَ صُورَتِهِ وَ جَعَلَ فِيهِ شِبْهاً مِنَ الْإِنْسَانِ لِيَدُلَّ عَلَى أَنَّهُ مِنَ الْخَلْقِ الْمَغْضُوبِ عَلَيْهِمْ
And like that He-azwj Prohibited the monkey, because it has been morphed like the pig, Made as an exhortation and a lesson for the people evidencing upon what has been morphed upon His-azwj creatures, and its image, and He-azwj a resemblance from the human being in it in order to indicate upon that it is from the creatures Angered upon’.
وَ كَتَبَ إِلَيْهِ أَيْضاً مِنْ جَوَابِ مَسَائِلِهِ حُرِّمَتِ الْمَيْتَةُ لِمَا فِيهَا مِنْ إِفْسَادِ الْأَبْدَانِ وَ الْآفَةِ وَ لِمَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَجْعَلَ التَّسْمِيَةَ سَبَباً لِلتَّحْلِيلِ وَ فَرْقاً بَيْنَ الْحَلَالِ وَ الْحَرَامِ
And he-asws wrote to him as well in answer to his question: ‘The dead have been Prohibited due to what is in it from the spoilage of the bodies, and the afflictions; and (because) Allah‑azwj Mighty and Majestic Wanted to Make the Naming (during slaughter) as a cause for the permissibility, and a differentiation between the Permissible and the Prohibited.
وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الدَّمَ كَتَحْرِيمِ الْمَيْتَةِ لِمَا فِيهِ مِنْ فَسَادِ الْأَبْدَانِ وَ لِأَنَّهُ يُورِثُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُنَتِّنُ الرِّيحَ وَ يُسِيءُ الْخُلُقَ وَ يُورِثُ الْقَسْوَةَ لِلْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَهُ وَ صَاحِبَهُ
And Allah-azwj Mighty and Majestic Prohibited the blood, like Prohibition of the dead, due to what is in it from the spoiling of the bodies, and because it inherits the yellow water, and vapour of the mouth, and stinky smell, and evil manners, and it inherits the hardness of the heart, and scarcity of the kindness and the mercy, until there would be no safety that he might kill his son and his father and his companion.
وَ حَرَّمَ الطِّحَالَ لِمَا فِيهِ مِنَ الدَّمِ وَ لِأَنَّ عِلَّتَهُ وَ عِلَّةَ الدَّمِ وَ الْمَيْتَةِ وَاحِدَةٌ لِأَنَّهُ يَجْرِي مَجْرَاهَا فِي الْفَسَادِ.
And the spleen is Prohibited due to what is in it from the blood, and because its reasons and reason of the blood and the dead is one, because it flows their flow in the spoiling (of the bodies)’’.[211]
4- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُبِحْ أَكْلًا وَ لَا شُرْباً إِلَّا مَا فِيهِ مِنَ الْمَنْفَعَةِ وَ الصَّلَاحِ وَ لَمْ يُحَرِّمْ إِلَّا مَا فِيهِ الضَّرَرُ وَ التَّلَفُ وَ الْفَسَادُ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj have Mercy on you, that Allah-azwj Blessed and Exalted did not Legalise any food, nor any drink, except for what is in it from the benefits and the health, and did not Prohibit except for what is in it from the harm and the spoilage, and the corruption.
فَكُلُّ نَافِعٍ مُقَوٍّ لِلْجِسْمِ فِيهِ قُوَّةٌ لِلْبَدَنِ فَحَلَالٌ وَ كُلُّ مُضِرٍّ يَذْهَبُ بِالْقُوَّةِ أَوْ قَاتِلٍ فَحَرَامٌ مِثْلُ السُّمُومِ وَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ وَ مَا لَا قَانِصَةَ لَهُ مِنْهَا وَ مِثْلُ الْبَيْضِ إِذِ اسْتَوَى طَرَفَاهُ وَ السَّمَكِ الَّذِي لَا فُلُوسَ لَهُ فَحَرَامٌ كُلُّهُ إِلَّا عِنْدَ الضَّرُورَةِ
Thus, every benefit strengthening for the body in it is strength for the body, it is Permissible, and every harmful going away with the strength, or fatal, it is Prohibited, like the poisons, and the dead, and the blood, and meat of the pig, and ones from the predators with the fangs, and from the birds with claws, and from them what does not have a gizzard for it, and like the eggs when its sides are even (circular), and the fish which does not have scales for it, so it is Prohibited, all of it, except during the desperation.
وَ الْعِلَّةُ فِي تَحْرِيمِ الْجِرِّيِّ وَ مَا أُجْرِيَ مَجْرَاهُ مِنْ سَائِرِ الْمُسُوخِ الْبَرِّيَّةِ وَ الْبَحْرِيَّةِ مَا فِيهَا مِنَ الضَّرَرِ لِلْجِسْمِ لِأَنَّ اللَّهَ تَقَدَّسَتْ أَسْمَاؤُهُ مَثَّلَ عَلَى صُوَرِهَا مُسُوخاً فَأَرَادَ أَنْ لَا يُسْتَخَفَّ بِمِثْلِهِ
And the reason in Prohibition of the catfish and whatever flows its flow from rest of the morphed (creatures) of the land and sea, (is due to) what is in it from the harm to the body, because Allah-azwj, Holy are His-azwj Names, Resembled the morphed ones upon their images, so He-azwj Wanted that the likes of it should not be taken lightly.
وَ الْمَيْتَةُ تُورِثُ الْكَلَبَ وَ مَوْتَ الْفَجْأَةِ وَ الْأَكْلَةِ وَ الدَّمُ يُقْسِي الْقَلْبَ وَ يُورِثُ الدَّاءَ الدُّبَيْلَةَ
And the dead inherits the severe thirst, and the sudden death, and the eating and the blood hardens the heart, and inherits the disease empyema.
وَ أَمَّا السُّمُومُ فَقَاتِلَةٌ وَ الْخَمْرُ تُورِثُ قَسَاوَةَ الْقَلْبِ وَ يُسَوِّدُ الْأَسْنَانَ وَ يُبْخِرُ الْفَمَ وَ يُبَعِّدُ مِنَ اللَّهِ وَ يُقَرِّبُ مِنْ سَخَطِهِ وَ هُوَ مِنْ شَرَابِ إِبْلِيسَ
And as for the fatal poisons, and the win inherits hardness of the heart, and darkens the teeth, and vapours the mouths (bad smell), and distances from Allah-azwj and draw near to His-azwj Wrath, and it is from the drink of Iblees-la.
وَ قَالَ ص شَارِبُ الْخَمْرِ مَلْعُونٌ شَارِبُ الْخَمْرِ كَعَبَدَةِ أَوْثَانٍ يُحْشَرُ يَوْمَ الْقِيَامَةِ مَعَ فِرْعَوْنَ وَ هَامَانَ.
And he-saww said: ‘Drinker of the wine is accursed! A drinker of the wine would be like a worshipper of idols on the Day of Qiyamah, along with Pharaoh-la and Haman-la’’.[212]
5- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كَتَبَ إِلَيْهِ الرِّضَا ع فِيمَا كَتَبَ إِلَيْهِ مِنَ الْعِلَلِ إِنَّا وَجَدْنَا كُلَّ مَا أَحَلَّ اللَّهُ تَبَارَكَ وَ تَعَالَى فَفِيهِ صَلَاحُ الْعِبَادِ وَ بَقَاؤُهُمْ وَ لَهُمْ إِلَيْهِ الْحَاجَةُ الَّتِي لَا يَسْتَغْنُونَ عَنْهَا وَ وَجَدْنَا الْمُحَرَّمَ مِنَ الْأَشْيَاءِ لَا حَاجَةَ لِلْعِبَادِ إِلَيْهِ وَ وَجَدْنَاهُ مُفْسِداً دَاعِياً إِلَى الْفَنَاءِ وَ الْهَلَاكِ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan who said,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan). Among what he-saww wrote from the reasons: ‘We-asws find all what Allah-azwj Blessed and Exalted has Permitted, in it is health of the servants and their remaining (alive), and for them there is the need to it which they cannot be needless from it; and we-asws find the Prohibited things, there is no need for the servants to it, and we-asws find it being a spoiler, calling to the annihilation and the destruction.
ثُمَّ رَأَيْنَاهُ تَبَارَكَ وَ تَعَالَى قَدْ أَحَلَّ بَعْضَ مَا حَرَّمَ فِي وَقْتِ الْحَاجَةِ لِمَا فِيهِ مِنَ الصَّلَاحِ فِي ذَلِكَ الْوَقْتِ نَظِيرَ مَا أَحَلَّ مِنَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِذَا اضْطُرَّ إِلَيْهِ الْمُضْطَرُّ لِمَا فِي ذَلِكَ الْوَقْتِ مِنَ الصَّلَاحِ وَ الْعِصْمَةِ وَ دَفْعِ الْمَوْتِ
Then the Blessed and Exalted has Shown us that He-azwj has Permitted some of what He-azwj Prohibited during a time of need due to what is in it from the health during that time, a patch of what He-azwj has Permitted from the dead, and the blood, and pig meat, when the desperate one is desperate to it, due to when there is health and the protection during that time, and repellent of the death.
فَكَيْفَ الدَّلِيلُ عَلَى أَنَّهُ لَمْ يُحِلَّ مَا يُحِلُّ إِلَّا مَا فِيهِ مِنَ الْمَصْلَحَةِ لِلْأَبْدَانِ وَ حَرَّمَ مَا حَرَّمَ لِمَا فِيهِ مِنَ الْفَسَادِ.
So how (wonderful) is the evidence upon that upon that He-azwj did not Permit what He-azwj Permitted except for what was in it from the betterment of the bodies and Prohibited what He-azwj Prohibited due to what was in it from the spoilage’’.[213]
[1] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 1
[2] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 2
[3] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 1
[4] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 2
[5] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 3
[6] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 4
[7] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 5
[8] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 6
[9] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 7
[10] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 8
[11] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 9
[12] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10
[13] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 11
[14] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 12
[15] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 13
[16] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 14 a
[17] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 14 b
[18] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 a
[19] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 b
[20] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 c
[21] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 d
[22] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 e
[23] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 f
[24] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 g
[25] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 h
[26] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 i
[27] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 j
[28] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 k
[29] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 l
[30] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 m
[31] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 15 n
[32] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 1
[33] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 2
[34] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 3
[35] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 4
[36] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5
[37] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 6
[38] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 7
[39] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 8
[40] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 9
[41] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 10
[42] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 11
[43] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 12
[44] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 13
[45] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 14
[46] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 15
[47] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 16
[48] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 17
[49] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 18
[50] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 19
[51] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 20
[52] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 21
[53] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 22
[54] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 23
[55] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 24
[56] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 25
[57] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 26
[58] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 27
[59] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 28
[60] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 29
[61] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 30
[62] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 31
[63] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 32
[64] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 33
[65] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 34
[66] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 35
[67] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 36
[68] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 37
[69] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 38
[70] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 39
[71] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 40
[72] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 41
[73] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 a
[74] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 b
[75] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 c
[76] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 d
[77] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 e
[78] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 f
[79] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 g
[80] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 h
[81] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 42 i
[82] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 1
[83] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 2
[84] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 3
[85] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 4
[86] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 1
[87] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 2
[88] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 3
[89] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 4
[90] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 5
[91] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 6
[92] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 7
[93] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 8
[94] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 9
[95] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 10
[96] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 11
[97] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 11
[98] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 12
[99] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 13
[100] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 14
[101] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 15 a
[102] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 15 b
[103] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 15 c
[104] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 15 d
[105] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 16
[106] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 17 a
[107] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 17 b
[108] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 17 c
[109] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18
[110] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 19
[111] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 20
[112] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 21
[113] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 22
[114] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 23
[115] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 24 a
[116] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 24 b
[117] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 25 a
[118] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 25 b
[119] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 25 c
[120] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 26 a
[121] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 26 b
[122] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 27
[123] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 28
[124] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 29
[125] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 30 a
[126] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 30 b
[127] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 30 c
[128] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 30 d
[129] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 1
[130] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 2
[131] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 3
[132] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 4
[133] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 5
[134] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 6
[135] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 7
[136] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 8 a
[137] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 8 b
[138] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 8 c
[139] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 9
[140] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 a
[141] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 b
[142] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 c
[143] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 d
[144] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 e
[145] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 f
[146] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 f
[147] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 g
[148] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 h
[149] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 i
[150] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 j
[151] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 k
[152] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 l
[153] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 m
[154] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 n
[155] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 o
[156] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 10 p
[157] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 1
[158] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 2
[159] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 3
[160] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 4
[161] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5 a
[162] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5 b
[163] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5 c
[164] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5 d
[165] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5 e
[166] Aelius Galenus or Claudius Galenus (Greek: Κλαύδιος Γαληνός; September 129 – c. AD 216), often Anglicized as Galen (/ˈɡeɪlən/) or Galen of Pergamon, was a Greek physician, surgeon and philosopher in the Roman Empire. Considered to be one of the most accomplished of all medical researchers of antiquity, Galen influenced the development of various scientific disciplines, including anatomy, physiology, pathology, pharmacology, and neurology, as well as philosophy and logic.
[167] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 1
[168] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 2
[169] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 3
[170] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 4
[171] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 5
[172] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 6
[173] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 7
[174] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 8
[175] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 9
[176] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 10
[177] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 11
[178] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 12
[179] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 13
[180] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 14
[181] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 15
[182] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 16
[183] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 17
[184] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 a
[185] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 b
[186] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 c
[187] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 d
[188] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 e
[189] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 18 f
[190] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 19
[191] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 20
[192] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 21
[193] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 22
[194] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 23
[195] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 24
[196] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 25
[197] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 26
[198] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 27
[199] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 28
[200] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 29
[201] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 30
[202] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 31
[203] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 32
[204] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 33 a
[205] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 33 b
[206] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 34
[207] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 35
[208] Bihar Al-Anwaar – V 62 The book of animals – Ch 1 H 36
[209] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 1
[210] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 2
[211] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 3
[212] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 4
[213] Bihar Al-Anwaar – V 62 The book of animals – Ch 2 H 5